Commentary on Titus

Christ brought life to light, whereas else Adam and all his posterity had forever laid under death and darkness; for when Adam little thought of salvation, yea when he was running from God, and hiding himself in his thickets, then Christ brought life to light, in that promise of the promised seed, revealing himself to be the life of Adam, and all his believing posterity: as afterward he both enlarged the promise, and actually made it good in the full accomplishment. And all this, 1. in that Christ hath the right of life, and glory in himself: 2. he hath it not for himself olny, but for us also, whose head and husband by taking our flesh he is become. In the former, he standeth in the person of the Son; in the latter, in the person of a mediator, bringing and applying to us that life and glory which as the son he hath in himself. Both these the author to the Hebrews implieth in those two phrases, that Christ is the brightness of the glory, and the engraven form of his person: both because he is the eternal Son of the eternal Father, as also especially in that in our nature he shown forth the lively, and lovely countenance of his Father: yea whatsoever is glorious, or gracious in the Father, as his admirable wisdom, power, goodness, and mercy, hath the Father manifested in his Son: without whom they had never been made known unto us: for none ever saw the Father, save the Son, and he to whom the Son revealeth him.

Use. 1. This doctrine showeth, that Christ is the only Mediator of redemption, and intercession; Isaiah. 63.9. The Angel of God's face or presence: who could ever get a comfortable sight of God without Christ? whoever gat good speed in any suite out of him? who could ever behold the infinite glory, or grace of God, but through this veil? nay all the sight of God, in which any creature, man, or angel hath ever been happy, was by means of this Mediator, and never immediate. Let the blinded Papist go to his Saints, and Angels, as to the nobles of the court of heaven; we will repair to the Prince the heir of all things, as having commandment to seek to no other, and as hopeless that if he cannot speed, any other shall for us. Wantest thou any grace? thou must receive it of his fullness: wantest thou life? he is the life: I go away, saith he, and you die in your sins: wantest thou peace of conscience? he is the Prince of peace: wantest thou direction and wisdom to order thy ways aright? with him are treasures of wisdom: make him thy friend, in his love there shall be no lack.

2. Hence we may note, the surpassing love of God to us his chosen, who when we had thrust a cloud of sin between him and us, that he could take no delight in us, yea when we still provoked him and warred against him as his enemies; yet then caused his mercy to break out, that all the world might see and acknowledge it. Is it not wonderful that the party offended, should seek to the delinquent? we think it a great thing to forgive one offense to one that sueth for forgiveness; but to offer grace and give it to him that persisteth in outrageous malice against us, is far above that: but how transcendent a mercy above all these shadows in men, is that of our God, who in his Christ advanced us from so hateful and base estate, to such an height of glory and happiness? what is our part then but to break off sin, and break out into his praises for such unspeakable grace.

3. Seeing God hath not only so freely, but so clearly revealed his love and favor in his Christ, which before was hid and unknown to the world; let us manifest our selves to be such as are come to the knowledge and participation of this rich grace, by entertaining the means in which Christ bringeth us the tidings of our peace and reconciliation. For this grace appeareth in the Gospel; there Christ cometh to seek us; there he calleth us, yea leadeth us unto it: therefore whosoever have part in this grace, must give the Gospel leave to enter, must open their eyes to see it, their mouths to taste of it, and their hearts to feed upon it. Whence we may conclude, that surely this grace is still an hid thing and unrevealed unto many, because the news of it is so lightly regarded of the most: whereas if men did know this gift of God, as Christ said to the woman at the well, they would ask and inquire after it; they would account the feet of such messengers as could tell them tidings of it very beautiful; they would sell all to make purchase of it; they would rejoice in the word, make it their song, their counselor, their portion, the which both revealeth, and as an instrument of God bestoweth upon us all our good. Nay, it could not be but if men knew who Christ were, and did see him in the ministry, but they would run after it as fast, as to heaven it self.

The third and principal instruction in this principal efficient of our salvation, is, That there is nothing at all in any man, which moveth or inclineth God to reach out his grace of salvation unto him: the which point the Apostle is careful to confirm sundry ways. As 1. by removing whatsoever man could dream of, as the likeliest things to demerit God: as works of righteousness, which before conversion were none at all, and therefore could make no way to our salvation. 2. By express affirmation, that being moved by his mere mercy he saved us: and although by nearer looking into the text, we shall meet with sundry other motives most orderly linked together, concurring to our salvation; yet shall we see them all in God, and never a one in our selves: 1. we have mention of [ 1] his goodness: 2. of his love to man: 3. of his mercy: and then in the last [ 2] place of salvation: whence if we go back in the same order, we shall easily perceive that our salvation floweth from his mercy, his mercy from his love, his love from his goodness, and his goodness from his own infinite nature. 3. By opposing (according to his usual manner) as contraries, [ 3] the things which can never stand together in this business: namely, God's grace, and man's merit. 4. By his whole scope, which is to magnify [ 4] the free love and good will of God from this, that not for any goodness in us, but of his own free grace he saved us. In all which he setteth himself to meet with the corrupted judgment of natural men, who are still hammering of some uprightness, & honest dealing, or goodness of their nature disposing them to this mercy: but our Apostle remooueth all such bold and blind conceits, in affirming that there was no such thing which God could respect.

Now because this is a main ground of our religion, it will not be amiss to confirm it by other parallel places, as also by some other grouds out of Scripture: Rom. 9.11. That the purpose of God according to election might stand, not according to works, but by him that calleth: and v. 16. It is not in him that willeth, or in him that runneth, but in God that showeth mercy: and cap. 11.35▪ who gave unto him first, that he should recompense ? Hence, 1. we conclude, that if God should choose to salvation [ 1] for anything in man, it could not be but man should be the first in his own election, and God should come after him: yea it would overturn all the order of God in his most wise proceeding, and would place his second grace before the first: for whereas the first grace, namely, the election of such as the Father is to give unto the Son by him to be saved, in all good order should precede the second, whereby such as are elected before all time, are in time given to the Son, called, justified, graced, glorified, and so saved. The Popish doctrine of God's foresight of faith, or works, placeth this latter in God's counsel before the former.

Secondly, election is of grace, Rom. 11.5. There is an election of grace: [ 2] but if it were of foreseen works, it were at least partly of desert, and then should it follow, 1. that it could not be of grace any way, because not of grace every way, ver. 6. 2. that all our own rejoicing should not be excluded, Rom. 3.27. 3. that if the Apostle should ask again, who separated us ? our answer might be, we partly separated our selves.

[ 3] Thirdly our Apostle, Eph. 1.4.5. affordeth us three grounds more, 1. from the time of our election, which is before the foundation of the world, before we had done either good or evil, or were in the world to do it. 2. In that he maketh our works effects of election and therefore cannot be causes of it: he hath chosen us in him, not because he foresaw that we would be holy, but that we might be holy and unblameable, as in cap. 2.10. we are his workmanship created to good works: and because it might be said, that yet God might foresee who would receive grace, and who not, and consequently, who would use the same aright in ordering their lives. The third conclusion in the 5. verse affirmeth, that God respected nothing out of himself, or in us, past or to come: but according to the good pleasure which he purposed in himself (as Beza readeth it) he chose us to partake of his grace.

[ 4] Fourthly, I would ask a Papist, whether if the Lord did foresee anything to bring us to salvation by; whether that was not the covenant of grace rather then the covenant of works, by the which never was or could any man be saved? 2. In case God did foresee any work which should be answerable to either of those covenants of grace or works, whether himself should not be the bestower of that grace and work: so as still not the work (if there were any) but his grace shall be the first mover. 3. Whether God should be moved (if by works) by those before conversion or after; if they say by those after conversion, even these saith the Prophet are as a stained clout. If by those afore, which their doctrine seemeth to tend to, affirming that our unregenerate wills have a power to consent and coworke with God's will, and to prepare themselves to justification: then our text controlleth them, which saith there was no such works at all, which could move the Lord to take any pleasure in us. Nay, we were sinners saith Paul, when God chose us; and such sinners as are described in the former verse, blinded in mind, rebellious in will, and disordered in our whole conversation. Which shall serve for the overthrow of all works, either preparatory, or foreseen, or which any other way may obscure the free grace of God in our election and salvation.

Use. 1. To be sober minded, and wise to sobriety in the matters of God's counsel, inquiring into no reason further then his will, which is ever just although the thing may seem strange and dazzle our weak eyes: the which one point would cut off many controversies, and needles questions of sundry divines, who in their platforms of election and reprobation, will allow the Lord no further liberty then themselves can devise reason of: for one, the foresight of some good, for the other, of some evil: which cannot but bring in an universal reprobation, because all are the sons of wrath by nature, and God seeth them not out of this condition in themselves: besides that, the Lord shall be tied to conditions, whereas he will have mercy where he will, and whom he will he will harden.

2. This doctrine is a ground of true humility: for when all salvation from first to last is acknowledged to be of grace, altogether out of our selves, it shutteth all presumptuous mouths, who would gladly be sacrificing to their own nets. And this seemeth to be the Lord's end in stablishing his free covenant; that his people might remember, and be ashamed, and never open their mouth anymore. How careful is he to take all such arrogant speeches out of their mouths, Deut. 7.7. and 9.5. Say not because of mine own righteousness hath the Lord given us this land (and much less the heavenly Canaan) and telleth them plainly that they were the least and worst of all people before the Lord put the difference between them and others. And the whole Scripture showeth how he hath set his affection on such as were still the most unlikely, and in all outward respects least commendable; the youngest for most part when the first b • rne seemed to carry away all the privilege: Abel before Cain, Jacob before Esau, Ephraim before Manasseh, Joseph and David before the rest of their elder brethren: his manner was always, and is, to hide that from the wise which he would reveal to babes, by foolish things to confound the wise, and by weak things the mighty▪ and why? 1. in regard of himself, because his good pleasure was such, no other reason▪ but his own will moved him. 2. in regard of us, that no flesh should rejoice before him.

3. Hence we have also a ground of thankfulness; when we hear of such a free choice, and that the Lord inquired not what we were, or what we were worthy of; but loved us before we were, or the world was; when nothing could be conceived either preventing or meeting this goodness of God. And indeed never can we come to see the bottomeless sea of this grace, unless we behold it in this gl • sse which our Apostle setteth before our eyes, of our free election and salvation merely by grace; the which once if we come to behold, how can we but magnify his grace, confess his name, fear to offend him, tender all obedience unto him, yea in way of love and thankfulness give up our selves to live and die in his service, who hath so freely, so highly advanced us? undeserved loves are great binders. It is in the mouth of every man towards them of whom they have received undeserved good turns, I can never make such a man amends for such or such favors; and yet this boundless love of God is seldom weighed of us.

4. Here is a ground of certainty of salvation, as which is founded in the election of God by grace; and is therefore more firm then the frame of heaven and earth: whereas were it founded in our selves, or put in our own hands to keep, we could have no assurance of it; no though we were renewed to our first innocence, as appeareth in Adam: but seeing our life and salvation is hid with God, none shall take it or us ever out of his hands. Object. But if it be laid so far out of our reach, that we neither have it in our hand, nor any hand in it, but it is all in the mercy of God; how can we have any evidence or assurance of it in our selves, unless we should climb up into heaven? Answ. We must not conceive of this as such a mercy which after it is freely set upon us hath no work in us; nor such a mercy as saveth us without our selves; but such a mercy, as 1. calleth us by the Gospel, 2. Tim. 1.9. who saved us and called us with an holy calling. 2. moveth us to answer that call, seeing the sheep of Christ hear his voice and follow him. 3. giveth and increaseth the grace of sanctification, and provoketh to newness of life: so as thou shalt not need to go above the clouds to get assurance of this mercy: but the word is near thee: look how thou carriest thyself unto it, how thou hearest the voice of Christ, how thou followest it, how thou proceedest on to the fruits of a new life, such as are the hatred of sin, and an endeavor to please God in all things: here are the seals of thine assurance.

5. Here is also another ground of moderation and meekness toward such as are not yet called: because the change is of mere mercy, the difference between us is not natural nor deserved: we were in time past no better then they; they may in time to come participate of free grace as well as we do.

We are now come to the instrumental causes or means whereby we are set into this new condition. And these be two, First outward, whereby we are brought into the visible Church, and that is, the washing of the new birth or baptism. Secondly inward, whereby we are truly set into the body of Christ, and that is the renewing of the holy Ghost ; who poureth out plentifully upon our consciences pure waters to cleanse them both from the guilt and filthiness of sin, as after we are to make manifest.

For the meaning of the former in few words to know both why baptism is called the laver of regeneration, as also why God is said to save us by it: we must conceive that in every Sacrament there be three essential parts, the absence of any of which destroy the whole: 1. the sign, 2. the thing signified, 3. the analogy between them, which is the union of them both: the first is some outward and sensible thing: the second inward and spiritual: the third mixed of them both. As in baptism the sign is water, the thing signified the blood of Christ: the analogy or union standeth in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul from all sin. By reason of which relation and near affection between the sign and the thing signified, it is usual in the Scriptures by an improper, but Sacramental speech, 1. to call the sign by the name of the thing signified, and contrarily. And thus baptism is called the washing of the new birth, because it is a sign, seal, and instrument of it. Secondly, to ascribe that to the sign which is proper to the thing signified, and so baptism is here said to save, as also 1. Pet. 3.21. which is indeed the propriety of the blood of Christ, 1. John. 1.7. but by the near affinity of these two in the Sacrament it is said so to do, to note unto us, 1. not to conceive of the Sacramental elements as bare and naked signs, so to grow into the contempt of them. 2. as we may not conceive them idle signs, so neither idol signs, by insisting in them as though they were the whole Sacrament: for they are but outward, whereas the principal matter of a Sacrament is spiritual and inward. 3. that then we trueliest conceive of a Sacrament, when by looking at the one of these we see both; neither making the sign a vain symbol, nor yet ascribing anything to it transcending the nature of it▪ such as are the peculiars and perogatives of God: but in the sign and action, which is outward be led to those which are spiritual and inward.

Doctr. God in baptism not only offereth and signifieth, but truly exhibiteth grace, whereby our sins are washed and we renewed by the holy Ghost: for therefore is it called the washing of the new birth, both because it sealeth up the washing away of sins by the blood of Christ, Act. 2.38. Be baptized for the remission of sins, as also in that it betokeneth, and is a mean of another washing by the spirit of Christ; and this is the sanctification of a sinner, imperfect in this life, but which shall be perfected in the life to come.

But the doctrine will remain obscure, if we shall not open two points before we come to make use of it. 1. how, 2. to whom baptism is the laver of regeneration. For the former therefore, 1. how it is not. 2. how it is.

First, this effect is not ascribed to the work wrought, as the Popish doctrine teacheth. 2. Neither by any extraordinary elevation of the action, whereby it is made able to confer the benefit of renovation: for this were both to make every baptism a kind of miracle; as also to encroach upon the clause following, wherein the work of renewing is ascribed to the holy Ghost. 3. Neither that the waters of baptism have in themselves any inherent power or force to wash the conscience, as to wash the filth of the body: they wrong conceive it that shut up any such power in it, as is in a physical instrument, as though it as properly washed, as an herb healeth if applied. 4. Neither because grace is tied by any promise, or means unto the action, so as God who is most free in his gifts cannot either otherwise distribute, or cannot otherwise but dispense it with the action. For 1. grace is not tied to the word, therefore not to [ 1] the Sacrament. 2. They were separate in the first and greatest minister of [ 2] baptism John himself, who confessed that he indeed baptized with [ 3] water, but it belonged to him that came after him to give the grace. 3. If these opinions were true or any of them, then should every baptized party be truly regenerate; the contrary whereof appeareth in Simon Magus, in many manifest wicked ones, and close hypocrites in all ages. [ 4] 4. The falsehood appeareth, in that some are justified before baptism, as Abraham was, before he received the seal of circumcision: Cornelius, Act. 10.47. the Eunuch, Act. 8.37, 38. some after baptism, as numbers who are daily converted, some out of Popery, some out of profaneness: Yea, whereas only two sorts of persons were baptized, either infants, or men of years: in the latter was faith ever required before their baptism: so Phillip to the Eunuch, If thou believest with all thy heart, thou mayest. And for infants, if they be of belee • ing parents, they are holy in the root, and to them belong the kingdom of heaven, even before they are presented to this water. 5. This opinion of tying grace [ 5] to the Sacrament, overthroweth, 1. the highest and most proper cause of our salvation, which is God's free election to which only grace is tied. 2. the only meritorious cause of our regeneration, which is the blood of Christ properly purging us from all sin. 3. the most powerful, next, and applying efficient, which is the holy Ghost▪ to whom our renewing is here ascribed, and not to the Sacrament of Baptism in this our first sense.

Secondly, how is baptism then the laver of regeneration? Answ. In diverse regards. 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sin, and accepting to grace in [ 1] Christ: for as the word signifieth this, so doth also the Sacrament which is a visible word. And thus is it truly said of the word and Sacraments too, that they save and sanctify, because they signify the good pleasure of God in saving and sanctifying us: even as we say a man is saved by the kings pardon, not that the pardon properly doth it; for that is the mere merciful disposition of the King, but because the pardon (written and sealed perhaps by another) signed by the king, is the ordinary instrument to manifest the merciful mind of the king in pardoning such a malefactor. 2. As it is a seal or pledge of our sanctification and salvation, as [ 2] certainly assuring these to the soul of the believer, as he is or can be assured of the other: that as a man having a bond of a thousand pound sealed him, may truly say of it, here is my thousand pound, that is, a security, as surely confirming it unto me, as if I had it in my hands, or as I have this: even so may the believing party baptized say of his baptism, here is my regeneration, here is my salvation. 3. As it is a means to [ 3] excite and provoke the faith of the receiver to lay hold upon the grace of the Sacrament, and apply it to these purposes: in which regard it may be as truly said to renew, as faith is said to justify ; and that is only as it is a means or hand to lay hold on Christ our righteousness: so Baptism is a means helping forward our renewing, by the true understanding and conscionable and serious meditation of it. 4. In that in the right use [ 4] of it, it giveth and exhibiteth Christ and all his merits to the fit receiver: for then God's grace putteth forth it self, and after a sort convaieth it self, in and by this instrument into the heart of the worthy receiver. And thus principally it is the laver of regeneration; because in it and by it as a mean and organe, the holy Ghost freely worketh his grace in such as in whom he delighteth: and thus are we fitly lead to the second point propounded concerning these persons.

The second point, namely the consideration of the persons to whom baptism is the washing of the new birth, will more clear this difficult point: for we must not conceive it thus in every party baptized, but in such as have the gift of faith to receive the grace offered: John. 1.12. so many as received him, he gave them power, &c. Eph. 5.27. cleansed with water through the word ▪ namely, believed: for whence else can water have power to wash the soul? It is not then the washing of the body with water, but the receiving and applying of the promise by faith, which bringeth grace into the soul, without which faith both word and Sacraments are unprofitable. This Christ we know required in baptism, he that believeth and is baptized shall be saved. The Apostle in the supper requireth a worthy receiving; and who can deny but if grace be conferred in the Sacrament, it must be received also: and if it must be received I would know how anything which is spiritual can be received but by this hand of the soul. Whence it is necessarily concluded, that ungodly and unbelieving ones receive nothing in baptism but the element, and that as a naked sign: example whereof we have in Judas, who are the Passover, but remained a devil: In Simon the sorcerer, who was baptized but remained chained in the bonds of iniquity, and in the gall of bitterness: In Ananias and Sapphira, who no doubt were among other Christians baptized, but not washed from their hypocrisy; In all which neither was grace conferred, nor wickedness weakened. And what meruell if unto ungodly ones the Sacrament he as an empty box, without ointment, or as a dead letter without spirit? for nothing is promised them in the word, seeing all the promises go with condition of faith and repentance, which they want: and can we marvel if the seal do him no good that hath no name, no right in the covenant.

Quest. But howsoever in men of years faith is required unto baptism, yet we are most to respect it as administered unto children in whom we cannot expect faith, and therefore unto them either faith is not requisite, or by the former answer their baptism is unprofitable. Answ. This well is deep, and we want wherewith to draw certainty of resolution: but will assay in some propositions to deliver summarily that which may be extracted out of the Scriptures and expositors, as most probable for the unfolding of this difficulty. To which purpose let us first distinguish of infants; of whom some are elected, and some belong not unto the election of grace. These latter receive only the element, and are not inwardly washed: the former receive in the right use of the Sacrament the inward grace; not that hereby we tie the majesty of God to any time or means, whose spirit bloweth when and where he listeth; on some before baptism, who are sanctified from the womb; on some after: but because the Lord delighteth to present himself gracious in his own ordinance, we may conceive that in the right use of this Sacrament, he ordinarily accompanieth it with his grace: here according to his promise we may expect it, and here we may and ought send out the prayer of faith for it.

Object. But they want faith? Answ. 1. They want indeed actual faith, which presupposeth hearing, understanding, &c. neither could it be that if they had at that time such an habitual faith, that they should so utterly loose it, as never after to make show of it, unless it be attained [ 1] by new instruction.

Secondly, they want not all faith, Christ himself reckoneth them among believers, Matth. 18.6. whosoever offendeth one of these little [ 2] ones which believe in me: in which respect circumcision which was administered to infants, was called a seal of faith.

Thirdly, whereas some divines think that this faith of theirs is no other [ 3] then the faith of the parents: the truth is, that the faith of the parents is so far theirs, as that it giveth them right to the covenant: for the covenant is made to Abraham and his seed, and to the faithful and their seed: and the believing parent also layeth hold on the covenant for himself and his seed, thereby intitling his child to the right of the covenant as well as himself: even as in temporal things he can purchase land for himself and his heirs. This truth confirmeth the Apostle, If the root be holy, so are the branches ; and the one parent believing, the children are holy: to this purpose saith Musculus, that children may be called faithful although they have no faith.

Fourthly, but because this may seem not so proper a faith, being wholly imputed. 1. in that all children saved are not of believing parents; [ 4] yea we may in charity presume of some perhaps without the Church, whom the Lord mercifully saveth out of most wicked progenitors for many generations: and 2. because the just shall live by his own faith: It is very probable that elected infants have a spirit of faith, that is, the spirit of God working inwardly and secretly; but diversely in infants dying before discretion, and those which shall surviue: to the former giving that spirit which worketh either faith, or something proportionable for their justification, regeneration, sanctification, and salvation: in the latter working the seeds or inclination of 〈◊〉 , which in due time shall fructify unto eternal life. And hereunto the Scriptures give insinuation in showing how after a marvelous and secret manner, the Lord can and hath effectually wrought in infants even in the womb, as in Jacob, Jeremiah, John the Baptist, and others: neither doth it anything hinder that infants have no sense of any such thing, no more then it proveth them not to live, because they know not that they do so. And not only the Scriptures, but that ancient and common distinction of baptism 1. into that of water, 2. holy Ghost, 3. martyrdom, seemeth to him that well considereth to give some ground of it. Howsoever it be if we cannot attain the manner of this secret working in infants, we know that Adams corruption is not more effectual to pollute the infants of believing parents, then Christ's blood and innocence is to sanctify them: and being so, his wisdom wanteth not means to apply it unto them, even in their infancy, yea in the womb to make it their own, although we cannot reach unto them. So much of the faith of infants.

Here one scruple remaineth to be removed, namely, if men of years must believe, and children of believing parents must be faithful and holy before baptism, what shall baptism be good for, or what profit [ 1] can it bring to any? Answ. First, in regard of God's commandment which Abraham, Cornelius, Paul, believing obeyed without reasoning, [ 2] and so manifested their faith in obedience. 2. That such as have received invisible incorporation into Christ's body, must be also visibly incorporated, that whom God took for a member of the Church, the Church also [ 3] might accept as one. 3. That the grace received might be augmented: for by the worthy use of the Sacrament, those graces which are weak receive more increase, faith is incited, love quickened, hope confirmed, [ 4] and obedience bettered daily. 4. That the party himself may be strengthened and confirmed both in the graces received, as also in regard of that grace and glory which he expecteth to receive in the resurrection; both which are more firmly sealed in the Sacrament of baptism: whereas otherwise it would be with men here, as in their temporal tenures, in which if their leases or indentures want a seal, they like their hold much the worse.

Use. 1. Ministers must deliver this doctrine plainly, and not as we may observe some, who either not understanding it, or not willing that others should understand them; generally tie a certain grace to this Sacrament of baptism, but not explaining these two points, how, and to whom; leave their hearers laid open to many dangerous errors: of which I will give some examples. 1. To conceive of an absolute necessity of baptism, and hence cruelly and impiously deny unto Infants dying without it, the salvation. But we must beware of running back into this point of Popery, which at this day thrusteth the souls of such babes into a place very near hell, and their bodies out of Christian burial (as they call it) into an unhallowed place: and conceive aright of the point thus. As for inward baptism which is to be within the covenant, and regenerated; to hold it absolutely necessary unto salvation: John. 3.5. Except a man be borne again of the water and the Spirit, he cannot enter into the kingdom of heaven: but as for outward baptism the seal of the former, to hold it necessary but accidentally, as 1. in regard of God's commandment, 2. of our own weakness, 3. to avoid the danger and appearance of neglect, or contempt of so holy an ordinance: but to hold it so necessary, as that he that steppeth not over this threshold can never get into heaven, is directly both against the grace of God in the Scriptures; which affirm the children of the faithful to be holy before they come to this baptism: as also the examples, of children dead before the eight day, the day of their circumcision; of men and children for the space of forty years wanting circumcision in the wilderness; of David's child dying before the eight day, the damnation of which he feared not; of the thief on the cross, who wanted the outward baptism, although not the inward. Surely our Savior Christ where he had good occasion, maketh no such necessity of it: He that believeth and is baptized, shall be saved ; but mark in the opposition he saith not, he that believeth not, and is not baptized, shall be condemned: but that we should not conceive of such a needles necessity, he purposely leaveth out the latter clause of the former sentence, only affirming that he that believeth not shall be condemned. And what an unequal thing were it, that if parents should neglect to bring children seasonably unto baptism, that the child not offending should for the parents fault be condemned? Let us therefore send back this cruel opinion to the Papists among whom it was first hatched, and better beseemeth Duraeus or some such other hard hearted Papist, affirming that God is able to save infants without baptism, but we know his revealed will to the contrary well enough; then any Protestant minister, among whom it were ashame that such Popish notes should be recorded.

2. The dark delivery of this doctrine, hath bred up another no less Popish, that seeing grace is so tied to the Sacrament, therefore the infant baptized, is washed from all original sin; and that by the concomi • ant grace of the Sacrament, every infant is so pure as there is nothing in it which God can hate. A doctrine fearfully derogatory from the blood of Christ; and contrary to the Scriptures, which teach that original sin is taken away to those that are set into Christ by baptism, 1. in regard of the form, the guilt. 2. the fruit, the punishment. 3. the reign and dominion of it. 4. in that the remainders and relliks of it are in daily consumption: but in regard of the matter of it, of the act of it, of the molestation of it, it is present in the most sanctified nature the earth beareth. The Apostle saith of such there is no condemnation to them, but he saith not there is no damnable thing in them.

3. From the misconceit of this doctrine, and the extolling the outward work of baptism, the which imposters and deceivers of minds have still delighted to dwell in, hath sprung up that dangerous error of baptizing by women; as also the private nimbling up of the matter in corners by some Priest or minister. Whereas for the person we know that the Minister in his ministerial actions sustaineth the person of Christ, which a woman cannot do. Again, those that are called to baptize, are called also to preach, for the Sacrament without the word is a dumb ceremony, and as a seal to a blank. And Paul who would not permit a woman to teach ministerially, would much less suffer her to baptize. If any woman have been accessory to this grievous sin, let her seriously and seasonably humble her self for it, in that without, yea and against the commandment of God, she hath polluted such a sacred ordinance. If any man should set the Kings broad seal to any instrument but the Lord-keeper, his fact were no less then high treason; and shall we think there is less danger in counterfeiting the great seals of God's covenant? As for the due place of baptism, it is the public assembly, as being a part of public worship annexed unto preaching, Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it; yet might it not be administered in private houses, but the party must be brought before the Lord: and much more here, where after a more glorious manner the party is to be received, not into his fathers family, but the family of God the visible Church. And is it not a far greater indignity for the Sacraments to be brought into private houses, then for civil judgment, the nature of which is to be open and public in the gates? As for the pretended case of necessity, there is no such as urgeth is to transgress the commandment, and to make private places public. Why should we not rather with the ancient, who even in most ignorant times could conceive that in defect of baptism with water, if it could not conveniently (as without the debasing of God's ordinance) be had, a sufficiently supply might be made by the other two, either of the holy Ghost, or of martyrdom, and that God in case of necessity accepteth the will for the deed; which also some of the ancient applied to this purpose: and that not the want, but contempt of baptism is damnable.

Fourthly, from the doubtful delivery of this doctrine ariseth another error and opinion of falling from grace (for mark the man that staggereth in the former, he will be nibbling and fumbling at all these as far as he dare) for if every child receive grace as a thing tied unto baptism, what becometh of that grace when children growing in years, grow also extremely flagitious and wicked? necessarily it must be lost and vanished: which is both against the Scriptures, and the doctrine of our Church. For if the child be borne of God in baptism, he sinneth not because the seed of God is in him: and if the infant be come unto Christ in baptism he never casteth him off, John. 6.37. he shall never hunger, ver. 35. he shall not be lost, 39. he shall live forever, 50. If the infant be once of the Church, it remaineth in the Church, and can never be a limb of Satan's synagogue.

Lastly, as all error is fruitful, so hence also is grounded that fancy of Popish penance, which they make a Sacrament to restore such by as are fallen from the grace of their baptism: and a second table to save such, as by virtue of their first covenant cannot be restored; as though the covenant of God were not eternal and unchangeable, or as if God married us not to himself forever: or as if the force of baptism lasted not beyond the action and administration of it.

Use. 2. To teach parents, 1. to be present, to present their children with joy unto holy baptism. What a comfort is it for a father to see his child washed with the blood of Jesus Christ? cleansed from sin? set in to the visible Church, yea, into the body of Christ, in the right use of this Sacrament? wherein a parent ought more to rejoice then if he could make it the heir of the world. 2. diligently upon the occasion of their children's baptism to examine themselves, whether they be in covenant with God or no, that so their children may be entered into the same covenant: yea and seeing their often failings with God, to enter now a new league, and renew their covenant with him, by renewing their faith, by making up again through true repentance their former breaches: yea by solemn prayer and invocation to urge the Lord to call to mind his covenant made to the just and their seed, and make it good unto himself and his child now to be entered into the Church. But what a general fault of Parents is it, to content themselves in bringing their children, that the outward work may be performed upon them, spending no small time in circumstances of solemnity, as costly banquets and feasting (which in moderation I condemn not) but take little or no time in preparing themselves and their children to the receiving of the inward grace of baptism? which great error is worthy reformation in the most, in the best.

Use. 3. To the congregation, that seeing this is such a solemn ordinance, as wherein the Lord signifieth, sealeth, and exhibiteth saving grace to every worthy receiver: that therefore every on in the congregation continue together until the ende of the Sacrament, and not run out as the manner of most is. For 1. it is an ordinance not belonging [ 1] only to the infants, parents and sureties (who are often left in a manner alone with the Minister) but to all the congregation: seeing Baptism is a receiving of a member into the congregation, and in this regard meet to be done by the whole. 2. Everyone ought to tarry to help the congregation in prayer for the infant, and to join in the [ 2] praise of God for the ingrafting in of another member into the body of Christ. 3. Everyone ought to help himself both in calling to mind his own baptism, his promise, and ingrafting into Christ; as also to [ 3] examine what fruit he reapeth of the death and resurrection of Christ into which he is set, and so to be either humbled or thankful, as he findeth [ 4] his estate. 4. Lastly, how much so ever used, yet is it a most irreverent part towards this ordinance: what an ungodly contempt were it to run out from hearing the word: and why is it not also in running from the Sacrament, which is the seal of that covenant? as if men were loath to be present where the blessed Trinity presenteth it self to such a gracious purpose as this is, namely to seal such benefits to one of that congregation. And more, it is a disordered thing: for the good of the Church requireth that the Congregation should come in together, and go out together: wherein the Lord is so strait that the King might not depart till all was ended: Ezek. 46.10. He shall go in when they go in, and when they go forth, they shall go forth together. Let every man make more conscience of this duty hereafter, and seeing Christ himself disdaineth not to come to John's baptism; let us take heed of running from Christ's.

Now we come to speak of the inward means of our salvation, whereby the Lord setteth us into this new condition, here called the renewing of the holy Ghost: wherein to understand it better, we will consider two points: 1. what this renewing is. 2. why it is called the renewing of the holy Ghost: and so come to the instructions.

For the former. It is a grace of God, whereby the corruption of nature in believers, is by the power of the holy Ghost daily renewed unto the image of God. I say, 1. it is a grace of God: 1. Pet. 1.3. Who according [ 1] to his abundant mercy hath begotten us to a lively hope. 2. by which [ 2] the corruption of nature: which is the proper object of it, called in Scripture the flesh, the old man: not the substance of body or soul, which were not decayed or perished; but the corrupt qualities, which by the fall took place in them. 3. is renewed: this is a word of relation, and opposed [ 3] to that old corruption drawn from the old Adam: for so is the new birth by the spirit, opposed to that old nativity which is of the flesh, John. 3. Again, the word importeth a complete work upon the whole subject: for as in the birth of a child, not one or moe parts and members, but the whole child is borne; so in the new birth, the whole man must be borne again, the whole man must be a new creature: in which is not the framing of something out of something but of something out of nothing: For if the Popish doctrine were true, that there were some power in nature, whereby (the holy Ghost a little freeing it) it could of it self will and perform that which is truly good; then were man but in part new, and so could not be called a new man, a new creature, or be said to be borne again; neither raised up from the death of trespasses & sins, but revived and recovered as out of a swoon or some desperate disease; nor renewed, but a little repaired and mended. But because the corruption of nature is gone over the whole man, as we have a little before heard: so this renewing must be in the whole man, and in the same order. 1. It must begin in the spirit of the mind, Rom. 12.2. the first work in this new creation also must be to make the light to banish the darkness and blindness of mind ; under which are comprehended the understanding, will, and affections. 2. It must proceed to the outward man and conversation, that even the members of the body may become the members of Christ, and obedient unto the law of the mind renewed; and so the whole may become a lively, reasonable, and acceptable sacrifice unto God. In these two standeth the renewing of the whole man, required 1. Thess. 5. The God of peace sanctify you throughout: and I pray God your whole soul, body, and spirit be kept blameablesse: where is mention of the spirit, as the very soul and life of a renewed person, and is no other then the grace of sanctification, opposed to the corruption of nature, which is seated both in soul and body. 4. I add, In believers, because regeneration is the undivided and inseparable companion of faith, which [ 4] is called the faith of the elect, as we have heard: 2. Thess. 2.13. Chosen you to salvation through the sanctification of the spirit, and the faith of truth: whence it followeth, that as faith is not of all, no more is regeneration; neither is this grace further tied to the Sacrament, then where it meeteth with a faithful receiver. 5. I say daily, for although the believer [ 5] be renewed in every part, yet all is but in part, it is so complete in the subject, as that it is yet a continued work, and not consummate until we all meet in the unity of the Son of God, when that perfect is come: for so long as we are here below, this righteousness of God is revealed from faith to faith, and we are changed from glory to glory, and we walk from strength to strength: In all things growing up in him which is the head: he that is just must be just still, and he that is holy must be daily more holy; and thus increase until the perfect day. 6. I add, [ 6] unto the image of God: Eph. 4.24. Put on the new man which after God, that is after God's image, is created in righteousness and holiness: see also 2. Cor. 3.18. We are changed into the same image of God: for as Adam was created in the image of God, so must every believer be renewed unto that blessed condition. In a word, look what the image of God was, which was given us by our creation, unto the same must we be wrought now by the grace of the second covenant; but that stood not in the substance of the soul and natural faculties of it so much; such as understanding, free will, memory, &c. but 1. in the knowledge and illumination of it, Colos. 4.10. Put on the new man which is renewed in knowledge ; 2. in the righteousness and integrity of the whole man, Eph. 4.24. Put on the new man, which after God is created in righteousness and true holiness.

The second point in the meaning is, why this is called the renewing of the holy Ghost. Answ. Not that it is not wrought as well by the other persons, being a work without themselves: for the Father reneweth as being the foundation and fountain not of the Deity alone, but of all divine actions and good things whatsoever: and the Son reneweth as the Mediator and meriter of it. But it is here ascribed to the holy Ghost, because he is the immediate and next applyer of it to the conscience, and therefore is more properly said to renew. And yet where I say that in regard of the other persons he doth more immediately apply this grace; it must not be so conceived, but that he ordinarily doth work it by means, unto the which also often the Scriptures ascribe the work of renewing. As 1. the Ministers are his instruments by whom he begetteth men unto God: so Paul, I have begotten you by the Gospel, that is ministerially. 2. The word and Sacraments are outward means which the Spirit useth to the same purpose: And the word is hence called the immortal seed of regeneration ; and baptism called the washing of regeneration in the words before, because the Spirit in these outward means washeth and regenerateth. 3. Faith is the inward means, which the holy Ghost working and exciting in us, useth by it to bring home to our hearts that which properly reneweth us: Act. 15. by faith he purifieth our hearts. Thus we see how both the Father, the Son, the Spirit, the ministers, the word and Sacraments, and our own faith renew us: and how in their several senses they are to be truly and plainly conceived.

Doctr. 1. All the work of inward grace, in, or out of baptism, is from the holy Ghost. The thing that giveth force unto washing by water, is the renewing of the holy Ghost, and this is regeneration indeed, 1. Pet. 3.21. Baptism saveth, but not the washing of water, but the interrogation of a good conscience: that is, the answer of a believing heart, acknowledging these sacraments to be seals and pledges of the righteousness of faith, and that inward baptism which indeed saveth: Act. 2.38. Amend your lives, and be baptized everyone in the name of Jesus Christ for remission of sins: but all this will not serve the turn, unless the promise following be made good; and ye shall receive the gift of the holy Ghost: 1. Cor. 6.11. Such were ye, but ye are washed, ye are justified ye are sanctified: but by what means, by the waters of baptism? No, they will not serve to justification or sanctification, but by the spirit of our God: and if we would see this truth of both the Sacraments in one place, we have it propounded, 1. Cor. 12.13. By one spirit we are all baptized into one body: therefore not the water but the spirit setteth us into the body of Christ by baptism: and we are all made to drink into one spirit: and therefore the efficacy of the cup in the supper is to be ascribed to the spirit of God; which spirit when he withdraweth himself, we may truly say of the water in baptism, as the Apostle speaketh of the blood of bulls and goats, that they cannot take away sin. The true material cause hereof, is the blood of Christ, the holy Ghost inwardly applying it unto the soul, and so inwardly indeed baptizing and washing the conscience.

Use. 1. This doctrine further overthroweth that Popish doctrine, that the water in baptism carrieth in it a force and efficacy of washing and sanctifying the soul. And as for all those figures which Bellarmine produceth to this purpose, we shall in few words see them conclude directly against himself. Out of Gen. 1. The spirit of God moved upon the waters, he concludeth, that as the waters concurred necessarily to [ 1] the making of all natural things; so the waters of baptism necessarily concurreth to the conferring of the grace of regeneration in this second creation. But who seeth not, that these waters were dead without the spirits moving? and who seeth not, that the spirit it is in baptism which regenerateth, and not the element, unless a bodily thing could properly work upon a spiritual.

2. As for that in Gen. 7.17. The waters bare up the Ark: whence [ 2] he concludeth, that as the waters had a proper power to save Noah and his family, even so the waters of baptism properly save. Besides the general answer, that similitudes prove nothing but illustrate; could Bellarmine, if he had looked into the text, so boldly have detracted from the glory of God? which saith, that Noah found grace in the sight of the Lord, Gen. 6.8. with thee will I stablish my covenant, verse 18. that the Lord bad him go into the Ark ▪ cap. 7.1. that he shut him in the Ark, 16. that he remembered him in the Ark, and brought him out of the Ark, cap. 8.1.16. all is ascribed unto the grace, covenant, commandment, hand, and remembrance of God, and not to the water: and if Noah had been saved by the clemency of the waters, and their power of saving, Noah was mistaken when he built an altar to the Lord, verse. 20. for he should have built his altar to the waters. And if we would follow here the Jesuit, we might make him weary of his comparison: If we should say, 1. that the waters of the flood did for every person and creature that they saved, drown a million, therefore the waters of baptism for one they save, drown and damn a number, which will not stand with their devise of opus operatum. 2. Noah was found righteous before he entered into the Ark, cap. 7.1. and therefore both children and men of years, may be sanctified before baptism: whence will follow, that children of believers, dying before baptism, have right both to the kingdom of heaven, and Christian burial upon earth. 3. It is said, Heb. 11.7. By faith Noah prepared the Ark, not which saved, but to the saving of himself and his household: and that by faith, he was made heir of righteousness; without which faith, neither the waters, nor the Ark had done him any good; and therefore neither without faith do the waters of baptism save or regenerate. Lastly, a poor reason it is of a Cardinal, that because Moses or Noah is saved out of the waters, therefore the waters save him.

A third instance is in the waters of Jordan, which (saith he) truly healed [ 3] Naaman, and was no seal of the promise: and even so the waters of baptism truly confer grace. But the truth is, that water had no such power of healing of and in it self, but only at that time, in that institutiō, and from the word of God; which appeareth even in Naaman's indignation, who never knew anymore virtue or power in it then in Arbanah or Pharphar. Again, Naaman being healed, acknowledged not the virtue from the water, but from God; and therefore professed that he would henceforth never worship any other then the God of Israel: and if it be lawful for any Sophister from every resemblance to conclude what he pleaseth; why concludeth he nor (for he may as well) that we must be baptized seven times over, for Naaman must wash seven times ere he be clean. In a word, the very scope of this washing in Jordan, directly concludeth against that Popish collection of his: for why doth the Lord command him to go and wash in Jordan, rather then (as he expected) that the Prophet should lay his hand upon him, or by a word heal him? Surely, no stronger reason can be given then this, that he should not attribute any power or virtue of the cure to the Prophets hand, body, or person; but seeing he must do that in which there is no such power at all, but is so unlikely a means of cure, as Naaman almost scornfully rejected; the whole glory of the work might return to the God of Israel. As unlikely, yea more, that water should wash the leprosy of sin from the conscience, as the outward leprosy from the body of Naaman: and indeed the work in both is from the spirit of the Lord.

[ 4] The like may be said of the pool of Siloam, wherein the blind man must wash: and for that place in the 5. of John, concerning the pool of Bethesda, which healed all manner of diseases, the text saith plainly, that it was the Angels stirring of the water; and without it nothing was done, and if the power had been proper and natural, or inseparably tied to it, it would have healed the second and third that had stepped in as well as the first. So we say when the spirit of God moveth these waters of baptism, there followeth a cure, without which if a man were every day baptized, it would be vnavaileable to regeneration and sanctification. Thus not to follow the rest, and wast time in them, we may see that when men willingly blind themselves, it is just with God to give them up to all delusions, that in seeing they might not see, nor understand.

Use. 2. As to magnify and reverence these sanctified waters, as the outward means in the right use of which, the spirit worketh and exhibiteth that which they represent: so also to beware least wanting this inward work of the spirit, which giveth all efficacy and comfortable fruit of baptism, it become not a barren and a naked sign: the rather, in that the Lord himself observed this corruption among his own people, that they stood too much upon outward institutions, as the Temple, the law, circ • mcision, the fathers, &c. and therefore in many places charged them, not to trust in such lying words, but to get the foreskin of their hearts circumcised, as well as the foreskin of their flesh; and not to rest in the title of a Jew, which was to be one but outwardly, and in the letter, nor that they were descended of Abraham according to the flesh, except they were Jews within, and descended of Abraham according to the faith also, so as by doing his works they might resemble him. So when we see Christians stand so much upon outward baptism, and are well contented without the inward virtue of it: when we see them glory in the bare title, without the power of Christianity; it is our part to imitate the Lord and his Prophets, and call our people to get the circumcision not made with hands, but by the finger and spirit of God: which is more then to wash the foulness of the body; for it is to put off the sinful body, even the wicked corruption of the heart: for so it is expounded to be the resemblance of Christ in his death and burial first, and then in the life of grace and glory, to which he rose again. Boast not then of thy baptism, without this change of thy heart and life, for then thou boastest of a broken vow: call it not thy Christendom, unless by it thou beest set into Christ, and transplanted by it into the similitude of his death: thou art no better before God, then an heathen o • Turk, notwithstanding thy body hath been washed in this laver, if thy heart still remain foul and filthy: and as good never a whit as never the better. And this I speak of good ground and in the language of Scripture. Do we not see the Jews charged as not circumcised, although they had the skin of their flesh cut? Isai. • 4.57.3. and Stephen goeth not, as we say, behind the door to call them st • ff • necked and uncircumcised ▪ so why may not we speak the truth (retaining in our hearts and style the reverence of that holy ordinance) that the water in baptism further then joined to the word and applied to this holy ende authentically to seal that which God hath engraven upon it, is no better unto the unbeliever then ordinary pump water. It is too Jewish, and yet too common, that the religion and profession of Christians standeth for most part in outward show and glory, and such things as are made by the hands of men, wanting that spirit and truth, which is indeed the crown of Christianity: and yet alas, what will the representation of Christ's death and resurrection do good, if the virtue and power of it be wanting in the soul. Unto thy outward baptism, get the heavens opened (as in the baptism of Christ) and see that the spirit hath descended upon thee to the converting of thy soul, and begetting thee to a new life; for this is the soul of baptism, without which it is a dead letter, and a fruitless ceremony.

Use. 3. As it is with baptism, so is it with all other ordinances of God, no outward means of salvation can be effectual, unless the inward work of the spirit be added. We have power to come and hear the word, but unless the anointing teach us, we shall remain untaught: yea let the Apostles themselves preach, the Lord must work with them also, or nothing will be done. These two, the spirit of the Lord upon us, and his word in our mouths, make up a sweet harmony. And how is it else that men after so long powerful preaching, and frequent hearing, remain ignorant, hard hearted, rebellious? surely the reason is, because the Lord giveth not an heart to perceive ; and because the spirit bloweth not there, to give the seeing eye, and hearing ear; which where it is wanting, a man may sit out as many summons as Pharaoh did, and never the better, yea the more hardened. So in afflictions and corrections, which are durable and lingering on many, why do men profit so little, why do they not open the door of discipline, why are not the rods of correction the tree of life to a number? surely because the spirit boareth not the ear, he teacheth not the right use of them.

Object. But what can I do withal, if the spirit teach me not? Answ. The spirit would not be wanting, if men would come preparedly to be taught. But 1. men come without belief and mingle not the word with faith; and so it becometh unprofitable: or 2. without repentance, whereas the humble shall be taught in the way only: or 3. without prayer, and the spirit poureth not out these waters of grace, but upon thirsty grounds: or 4. laden with lusts, and then the spirit will not sow among thorns. And thus all the means of salvation enjoyed out of their holy use are turned to greater condemnation. Who art thou then that contentest thyself to come to Church, to hear, to pray, to read, keepest the Sabbaths, professest the Gospel, to have the countenance of religious persons, whereas in the mean time thou wantest the inward master, the spirit of supplication, the power of the Gospel? All is wrong with thee: thou hast embraced a shadow for the substance, and found a • it were the clothes of Christ, but the body is risen and gone. Begge at the hands of God therefore in all thy duties public and private the presence of the spirit, who alone can work thy heart: wait for God's teaching, for this is the way to become wise to salvation.

Doctr. 2. God in saving us from our misery, reneweth us unto his own image of righteousness and holiness: for he saveth us by giving us unto his son: and if any be in Christ he must become a new creature: which new creature is called the new man which after God is created, and which must be renewed on us in knowledge after the image of him that ereated him: Colos. 3.9. The Apostle Peter teacheth us that great and precious promises, namely of life and salvation, are made unto us. But how come we to • nioye them? the next words show, by being made partakers of the divine nature, and flying corruptions which are in the world through lust. This divine nature is nothing else but the renewing of us unto the image of God, by which being freed from the corruption of the world, we become of earthly and fleshly, heavenly and divine like unto our Father, practicing those heavenly qualities which God by his spirit createth in us, such as are the hatred of sin, love of piety, the contempt of the world, and the breathing after life eternal: by all which we seem and after a sort put on his nature and image. The same truth have we confirmed by Zachariah in his song, where he maketh this part of God's image standing in righteousness & holiness a fruit of our redemption and justification.

Use. 1. This doctrine letteth us see the absolute necessity of our renewing, without which there can be no salvation. John. 3.5. Except a man be borne again of water and the spirit he cannot be saved. And the reason is, because by it as by an inward mean, the Lord setteth us into the state of salvation. That washing of the Disciples feet was not only an example of humility, but a symbol and representation of this washing away of sins in this our renewing by the blood of Christ: and therefore Christ saith unto Peter, If I wash thee not, thou hast no part in me. And indeed who can have part in Christ that will not part from his foul sins that he may be clean? which if it be true, how far do men delude themselves, who think they can walk with Christ and have part in him, and yet have neither hand nor foot▪ head nor heart washed from guile. Every Simon Magus will think to have part in this business as well as Simon Peter, and yet inwardly nourish a bitter gall of iniquity. But let no man henceforth deceive himself, for the sinner that will not be washed, hath no part in the kingdom of God and of Christ.

2. It affordeth a trial whether a man be in the way of salvation or no; he that is a new creature is in the way of life. Object. But this is a secret work of the spirit, and how can we know it. Answ. First, thou must be borne again, to which is required that God become thy [ 1] Father in Christ; the Church thy mother; the word the immortal seed of which thou art begotten; there must be a conception wherein Christ must be formed in thee; a birth wherein by the help of Ministers as midwives thou must be brought into this spiritual world; a desire of the sincere milk of the word drawn out of the two Testaments the breasts of the mother: and after a desire of stronger meat to grow stronger by. Now thou art borne unto God: but what a parable is this to many even old men, Masters and Teachers and Rulers in Israel, who know no nativity but one of Adam and Eve, no progeny of God and his Church: know no parents but such as beget earthly children unto natural life; base borne, sons of the earth not knowing any heavenly Father, neither principal nor ministerial, begetting them to any heavenly life of grace or glory.

Secondly, after this birth all old things must pass away, and every [ 2] thing must become new; he that is washed is all clean. And therefore [ 1] there must be, 1. a new light in the mind and understanding, conceiving the things of the spirit of God. For as the further blinding of men, is a note and brand of a reprobate; so is it a note of one begotten to God, to be renewed in knowledge, Col. 3.9. Secondly, there must be a [ 2] new quality in the will, ready to hear the voice of Christ in all things and obey it. The Scripture noteth it a mark of an ungodly wretch, to be further obdurate and hardened ; but he that is borne of God heareth his words, John. 8.47. he carrieth a flexible heart unto the word: and 1. [ 3] John. 2.29. he that doth righteously is borne of him. Thirdly, there must be a new conversation manifesting the works and fruits of the spirit: a life lead in the practice of reigning sin, and making show of the works of the flesh, is a note of him that is lead by the flesh, but he that is borne of God sinneth not, 1. John. 3.9. he hath sin in him, but not reigning, Rom. 6.4. he doth sin also, but 1. it is not he, but the sin in him. 2. it is against his heart and intention. 3. he lieth no • in his sin, but his course is according to the commandment, and a walking after the spirit. Fourthly, There must be new affections, as the love of God, hatred of all [ 4] sin especially in himself, love of good men, of piety, of purity, of the light: the whole first Epistle of John bea • eth upon this point: for it is a note of one in darkness to hate the light, to hate the brethren, &c. men think it a sound plea, when they ouershoote themselves in affections, speeches, or actions, to say they are flesh and blood, and they must hate, and speak their minds, &c. but if thou beest no more then flesh and blood, thou shalt never come in heaven: Christians are of the blood, and flesh, and bone of Christ, and therefore must subject themselves in all things to be ruled by his spirit. Fifthly, there must be means used to [ 5] preserve all these, as namely, the spirit of prayer and supplication, Zach. 12.10. a child new borne into the world crieth presently, and that which doth not is still borne, or a dead child: and under this I comprehend a cheerfulness to all the parts of the public and private worship of God: whereas the Prophet maketh it a note of a wicked man, that he calleth not upon God, that is he casteth off the whole worship of God. Wouldst thou then find thyself to be a new creature, find this change that the clouds of darkness and ignorance are removed, that thou hast an heart of flesh, that thou findest an abatement of thy sins and lusts, that thou hast heavenly motions, that thou usest means carefully of thy spiritual life; that thou growest by the nourishment of the word, Sacraments, prayer, reading, conference, and other exercises of godliness and repentance; this is the way of life which thou hast happily found; thou art now much nearer salvation, then when thou first believed.

To come to the right meaning of this verse we must explain four things. 1. the gift bestowed, which, that is the spirit, as the former words import. 2. the person bestowing him, he, that is, God the Father. 3. the measure of the gift, 1. poured out, 2. plentifully, or shed on us abundantly. 4. the person meriting this gift, that is, Jesus Christ, described here to be our Savior, through Jesus Christ our Savior.

First, the gift is the spirit, or holy Ghost. Quest. How can the spirit be bestowed? Answ. In the spirit two things must be considered, 1. his essence and person. 2. his gifts and effects. The former cannot be conferred, for neither can his essence or person be concluded in the whole frame of heaven and earth, and much less in the narrow corners of man's heart, he being an infinite God equal with the father and the son. But the latter may, for so 1. Cor. 12.11. the Apostle speaking of sundry operations and gifts • aith, all these things worketh the same spirit: and this phrase must be understood by another, Act. 2.17. where Peter alleging the place out of Joel, 1.28. I will pour out my spirit, thus explaineth it, I will pour out of my spirit, that is, the saving gifts and graces of my spirit: such as here the renewing of the spirit by justification and sanctification, of which we shall hear m • re in the next ve • se.

The second thing is the person bestowing the holy Ghost; he: that is, the Father, as ver. 4. who as he is the fountain of the deity, so of all good actions and operations, John. 14.26. But when the comforter shall come whom the Father shall send. Object. But Christ saith, that he will send the spirit from the Father. Ans. This maketh no difference in the thing: the spirit proceedeth first from the father, as the first in the Trinity, and from the Son as from the second in order in the Trinity; and he only expresseth this order, when he saith, whom I will send from the Father: for when the Father sendeth the holy Ghost, it is by the Son, in whom all our good is derived, but not as by an instrument, but as from a principal efficient with the Father, only the second in order from the Father.

Thirdly, the measure of the gift is noted. 1. In that he is said to shed or pour him out, he saith not, he gave, or communicated, or dropped, or showered, but poured him out, which noteth the liberallitie and plenty of the thing conferred, namely, of the graces of the spirit, called by the name of the Spirit himself, that we might conceive of the bountifulness of our God, who seemeth rather to communicate the very fountain it self of grace, then the streams and rivers of it. In which Metaphor note by the way, that the graces of the spirit are here compared to [ 1] waters, which most properly are poured out, and that not unfitly. For 1. as water washeth the filthiness of the body, so these graces as the pure waters of sanctification wash and cleanse the soul from the corruption [ 2] and sin of it, Ezek. 36.25. I will pour clean water — 2. water hath a natural quality to extinguish heat, and quench the thirst of man and beast: so only these waters bring with them refreshing against the hot wrath of God, which otherwise would prove a consuming fire: for he that drinketh of this water shall never thirst more, that is, he shall never [ 3] wish that grace sooner whereof he shall not drink to sacietie. 3. water softeneth the earth, and maketh it fruitful: so these graces of the spirit mollify the heart, & so fitteth it unto all good works, which are the fruits of the spirit; without which we should be as the heath in the wilderness, and as a parched land which seeth not when any good cometh.

But the second word whereby this immeasurable grace bestowed is signified is the aduerb, abundantly; or (if we will go nearer the original) richly: and so when the Apostle writ this Epistle, the spirit was indeed abundantly poured out: and that in three respects.

[ I] First, in regard of the diverse kinds of gifts then poured out: as, 1. [ 1] The common gifts of the spirit which all good and bad partake in, were in greater abundance thē ever before bestowed, such as the gifts of illumination, outward calling, profession of the truth, common & general faith. 2. The more especial gifts of sanctification the which our text most aimeth at, as of faith, regeneration, love, hope, &c. for so the Apostle seemeth [ 2] to restrain the graces he speaketh of saying, on us who are renewed by the holy ghost: As both the prophet Joel, and Peter speaking the same thing seem to do: the one mentioning my servants, my handmaids ; the other speaking of such as invocate and call upon the name of the lord: and to this purpose we might show what a number were daily converted, and how in those days the kingdom of God was taken by force. 3. More [ 3] extraordinary and miraculous gifts, which were more proper to those times, and in great abundance distributed, are here included; as, the gifts of tongues, of healing diseases, casting out devils, porphesying, command of death after a sort to take and leave men's bodies, and sundry such other, very frequent then, above all times before or since.

Secondly, these gifts were plentifully poured out in regard of the persons [ II] & people upon whom they were conferred: not now upon some few Jews or handful of people, as before Christ's ascension, but upon all flesh, saith Joel, 2.28. upon every nation under heaven, saith Peter. Now both Jew and Gentile, bond and free, circumcision, uncircumcision, all respect and acceptation of persons removed, have equal part and promise in these graces.

Thirdly, in regard of the means, in which the spirit now conueled [ III] these graces, that is, the word, Sacraments, and ministry of the New Testament, which far exceeded in glory all that ministry that ever was before it. For in former time they saw in their ministry things a far off, in types, shadows, clouds; but we see the glory of Christ with open face, all veils are rent, and the earth is filled with the knowledge of God, even as the waters cover the sea. And to this our Apostle hath reference, doubtless casting his eye upon that plentiful grace of regeneration, which even in baptism was, and is conferred unto believers.

The fourth thing in the meaning, is the person procuring this abundant grace for us, and that is Jesus Christ our Savior: for what good thing soever can be derived from God unto us, it must be by a Mediator, and such a one as must be humbled for sin, and raised from sin: the former in his death and passion for sin, the latter in resurrection and ascension from sin: and in both these regards the Lord Christ obtaineth for his Church these graces, 1. as a redeem • by the merit of his passion. 2. as an intercessor by the efficacy of his requests, which now after his ascension he m • keth for the Saints: therefore is it said, that the Father sendeth the Spirit in the name of his Son, John. 14.26. whom the Father will send in my name: that is, the Father sendeth the Spirit through the Son, both as a Mediator, and as an Intercessor: both which works so soon as he had accomplished, it was no marvel if the Spirit through such merit of passion, and efficacy of intercession, was so plentifully poured out upon his body the Church; as we read accomplished, Act. 2.2.

Doctr. 1. The graces of the spirit are plentifully poured out upon [ 1] us, as out of a full and rich mercy. For 1. we have the accomplishment of many prophesies and promises, as, Isai. 11.9. Dan. 12.4. many prophesies were then sealed, and the book shut until the term of time: but then many should run to and fro, and knowledge should be increased. [ 2] 2. We have the truth of many types and resemblances, as of the waters running from under the threshold of the sanctuary, still rising to increase: and of the proceedings of the New Testament, typified in the cloud which at the first appearance was no bigger then a man's hand, but after rise to that greatness, as to cover the whole heavens. 3. [ 3] If we compare our Church with that of the Jews, we shall observe, that the Lord did but drop and sprinkle these graces here and there upon a few persons where he pleased; but now hath poured out his Spirit, and opened a fountain of grace to the house of Judah and Jerusalem, even for all true believers. And here that speech of John, 7.39. is verified, the spirit was not given yet, because the Son was not yet glorified: that is, in comparison he was not given before, but so sparingly, as in respect of this pouring out, he might seem not to be given at all: so also is that place of Peter to be understood: of which salvation the Prophets have inquired, searching and prophesying of that grace that should come unto you ; not that themselves had no consolation of that grace, which by the eye of prophesy they foresaw to light in abundance upon the Church of the new Testament, but because in comparison it came to us, and was not accomplished unto them. To this purpose Christ himself pronounceth blessedness upon his hearers, whose ears and eyes heard and saw things which many Kings and Prophets desired to hear and see, but could not. And Paul saith, that our ministry far passeth theirs in glory, who were but under rudiments and in principles, and elements, if compared with us.

Object. But the best of us are but children in knowledge, faith, obedience, to Abraham, and the rest of the Prophets, and sundry believers among them. Answ. If we compare person with person, it is true in many of them; but compare Church with Church, they were but children unto us. Object. But a number of men have no grace at all, and others a very small measure, and the best not so much, but they find themselves still to stand in need of more. Answ. This preiudiceth not the general truth: for 1. God poureth out his grace abundantly, though most men let it fall to the ground to their deeper damnation. 2. The Church of the New Testament hath abundance, to which while men will not join▪ themselves in soundness and sincerity, but hang themselves to it by outward profession alone, as a sient tied to a t • eee by a thread rather then grafted into it; what meruell if they be empty of grace. 3. He that receiveth the least drop of true grace hath abundance, not perhaps in regard of his means; but the smallest measure is in it self abundance: for the least drop of these waters shall be as a well springing up to life eternal; which if it kindly sink into the soul, out of such a man's belly shall flowe rivers of the water of life: which things (saith John) spake Christ of the spirit, which they that believed in him should receive: so that although some have more, some have less, yet he that hath any, he that hath the least true grace hath abundance.

Use. 1. If such plenty of grace be poured out upon us; our care must be to be found answerable thereunto, that according to our proportion our increase may be: for we may not think the return of one talent sufficient, if we have received five or ten; seeing where much is given, much will be required. Hath the Lord so richly shed out his spirit, that whereas the most excellent Patriarchs saw Christ only a far off, the most simple of our age may see him in the word and Sacraments even crucified before his eyes; and will it not be expected, that in all things we should be made rich in him ? And thus have we ministered unto us a ground of examination, whether we find the fruits and work of these waters upon us. When Joel prophesied of the pouring out of this spirit, mark what wonderful effects he foretold should follow: That sons and daughters, servants, and maids, old and young should prophesy, should see visions, should dream dreams: and accordingly at the first accomplishment of this prediction, what understanding? what illumination? what tongues? what miracles? what conversion to God followed? sometimes many hundreds, sometimes many thousands won at one sermon; and how violently was the kingdom taken? We now have the pouring out of the same spirit, and more plentifully then they or any age or country ever since: but where be these fruits and effects? where or to whom in comparison, is the arm of God made bare, or shineth that excellent revelation of the mysteries of salvation? where is that faith and acknowledgement of Jesus Christ, which passeth all prophesy, tongues and miracles; yea are but dongue to that excellent knowledge of Christ, which passeth all knowledge ? We behold indeed the glory of the Lord with open face, but how few are transformed into the same image ? Look any way upon the lives of most men, and we cannot but demure of the truth of the doctrine. If we observe in the multitude the high atheism, contempt of God and his word, his Sabbaths, Sacraments, Ministers, and his whole worship, if we listen unto the cursed oaths and imprecations, if we cast our eyes upon the injustice, pride, riot, hatred, and earthliness, which dwelleth everywhere with men: can we now conceive other, but that the wicked spirit which ruleth in the world of the disobedient, is abundantly poured out, rather then this pure spirit here mentioned? And if we behold the numbers of men who scorn and pour contempt on such as have received the smallest measure of these graces; can we think that such abundant grace is poured upon men on earth, seeing the most seek under the titles of schism or heresy, to hunt it and banish it from off the face of the earth? Or yet if we further look upon men, that make show of receiving competency of these waters, who are yet never a whit washed, nor ever a whit the cleaner; they come to Church and hear, they seem to like good things and walk in civil conversation; but in regard of the soundness of their hearts, we wash bricks, or Ethiopians, and loose all our labor: may we not now well ask, where is the abundance of this grace we speak of? Or if we look at such as have received true grace, howsoever the Lord will bring it to something in the ende, yet we can scarce see on them or in them any such abundance, but like strait necked vessels they receive it but drop by drop, although it be poured on them with full buckets. We seldom see professors like trees of righteousness laden with the fruits of the spirit, or walking or standing in God's orchyard of the Church in a constant course of fruitfulness: but now and then in good moodes some works of piety and mercy may be fou • d in their hands: and the best of men come far short of their watering in their increase. If the spirit were poured out from above, would it not make our wildernesses fruitful fields? oh let us bewail our own vncapablenesse in the sense of our wants, and every man urge his own heart. Is the spirit poured out on my soul? he is the spirit of light and illumination, I should then be filled with all knowledge of God: he is the spirit of grace, compunction, and compassion, I should therefore be much and often in the exercises of repentance and a broken heart: he is the spirit of sanctification, I should therefore abound in all holy conversation: he is the spirit of consolation, I should therefore exceed with true and sound joy and peace of good conscience: he is the spirit of love, and therefore I should pour out works of love and mercy abundantly, if he were abundantly poured out on my soul. Thus should every man examine his own heart.

2. If upon this examination we feel not this plenty of grace, we must ware of accusing God, but condemn our selves in whom all the fault is, as who refuse and despise so great grace. If any ask how it can come to pass that such excellent grace should be refused. I answer, there are three main causes of it. 1. ignorance and blindness of mind. 2. hardness of heart. 3. security: which three destitute us of so abundant grace as is offered. First, we see not, know not, and therefore affect not these graces, John. 4.10. If thou hadst known the gift of God, thou wouldst have asked, [ 1] and he would have given thee waters of life. Water is so necessary a creature, as nothing can be more dangerously or uncomfortably wanting to the life of man: this every man seeth by the eye of his sense: and so are much more these spiritual waters of life unto the heavenly life, which because men cannot discern with the same eye, they never affect, nor thirst after them: whence it cometh to pass, that (as the Poet in the fable) men stand as it were up to the chin in these waters, and yet die for water, even in the midst of those sweet streams die eternally for want of them. If we want them therefore it is because we thirst not after them: for only he that thirsteth is called to them, and Christ will give only to him that thirsteth to drink of them. Enlarge thy heart therefore, wait upon the Lord, open thy mouth wide and he will fill it; Samson ready to die for thirst, called upon the Lord, and the Lord opened a chawbone, and a river came gushing out: so if thou seeing the necessity, and that there is no way but eternal death without these living waters, and thirst after the Lord, and call earnestly, he will before thou shalt want even by miracle abundantly supply thee: but if thou esteemest of grace as a thing thou mayest best want, there is good reason thou be without it.

The second let is hardness of heart, and worse then the former: for [ 2] that cannot affect because it knoweth not; this will not though it know, but keepeth the soul dry and barren, without the least drop of grace: pour a sea of water upon a rock, it remaineth a rock still, never a drop sinketh in; and so is it with many a man, he setteth himself by years together under the preacher, he heareth gracious doctrine; but the invinsible hardness of his heart, suffereth not one drop of these dew of heaven to sink into his soul, but as the light of the sun shineth only on the outside of a tree, so doth this sun of the Church on such a man, but never getteth within him.

The third let is security, joined with extreme neglect of means, wherein the spirit usually conveieth these graces. A man that meaneth to [ 3] be rich, will not neglect his calling nor the means • e seeth offered; but he that meaneth to die a beggar casteth up all, foldeth his hands together, putteth them in his bosom, care away, let the squares go as they will. Art thou minded to be rich in grace, then must thou use the means, frequent the places and pipes, where these waters flowe.

Quest. Where shall we have them? Answ. They run from under the threshold of the Sanctuary, and the ordinary pipes wherein the Lord in greatest abundance conueieth them, are the word and Sacraments in their right and reverent use. The Prophet Joel having spoken of these abundant waters, leadeth his hearers by the hand to the quickspring where they rise, In that day shall all the rivers of Judah run with waters, and a fountain shall run out of the house of the Lord, and water the valley of Sittim, where the choice Cedars were, betokening the trees of righteousness within the pale of the Church of God. Here then is the place where thou mayest draw with joy waters out of the wells of consolation: all in the plural number, waters, wells, because here is promise made of more abundant blessing. And yet while thy plough goeth abroad, thou mayest not be idle within doors, for the Lord would ever have a Christian on the gathering and gaining hand; and therefore hath appointed private instruction in the family, private prayer, private meditation, private reading and conference, (things scarce used among Christians, though they scarce can be Christians that use them not) and hath promised, that where and when two or three be thus gathered in his name he will be present: and he is nowhere empty handed: yea where one man apart shutting his door, prayeth or meditateth alone, the Lord seeth in secret, and repaieth his pains with such store of grace, as all men may see him openly rewarded: yea let a man be most alone (if in such duties) he is in most comfortable company and fellowship with the Lord.

Doctr. 2. All the grace that is bestowed on us is by means of Jesus Christ: for with him is the fountain and headspring; yea he is the head which sendeth life, sense, motion, and direction into all the members: resembled in that holy ointment which ran down from Aaron's head and beard even to the skirts of his garment. The Evangelist after he had affirmed that Christ was full of grace and truth, addeth that of his fullness we receive grace for grace: so the Apostle, Colos. 2.9.10. In him dwelleth the fullness of the godhead bodily, and we are complete in him. But how come we to share with him in it? The next words declare it, which is the head of all principality and power: as though he had said, because in himself he hath the well-head of glory and majesty, the which becometh ours in that he is also the head of his Church. And as here our Apostle in general concludeth that all the graces of regeneration are through him, so were it easy in particular to go through the rest of the graces and observe them in the scriptures all ascribed to this proper cause. As, 1. peace with God and our selves, Rom. 5.1. 2. entrance and access unto the Father through him, Eph. 2.18. 3. wisdom and understanding whereby God in him purposed to enrich us, Eph. 1.8. 4. consolation and comfort which aboundeth through him, 2. Cor. 1.5. 5. eternal salvation, which is the gift of God through Jesus Christ, Rom. 6.23. But in such a plain doctrine we will spend no more time. Those general places will save us that labor, Ephes. 1.3. who hath in Christ blessed us with all spiritual blessings: and Rom. 11.36. for of him, and thorough him, and for him are all things: and, 1. Cor. 1.30. he is made of God unto us, wisdom, righteousness, sanctification, and redemption.

Use. 1. Want we any grace? call upon God in the name of Christ, Whatsoever ye ask the Father in my name he will give it unto you: get Christ to be thy own, become a true believer, that thou mayest in him begin thy prayer with our father, this is the way to be rich in grace. What a change was there in Zacchaeus, when as once Christ came unto him? whereas before there was nothing in him but injustice, oppression, forging, and whatsoever was naught: now we see faith, love, justice, mercy, restitution, reformation, yea with salvation every grace accompanying it.

2. Hast thou received any spiritual grace? sacrifice not unto thine own net, but be thankful unto God in Christ. This the Apostle teacheth in his own practice in the former place to the Romans: of him, and through him, and for him are all things, to him be glory forever.

3. Take heed of quenching that grace, neither grieve that good spirit of God by thy sin, for thou camest hardly by it: for Christ must come down from heaven, humble himself to the dea • h, rise again, ascend, and now make continual intercession, before he could procure thee the least grace. A thing very little thought of.

Now follow the ends, why we are brought into this new condition, which are two. 1. our justification before God. 2. the purchase of life eternal. In the former are to be considered, 1. what is meant by justification. 2. what by Grace. 3. the doctrines.

Justification is the absolution of a sinner from his sin, and the punishment of it, by the satisfaction of Christ the Redeemer, apprehended by faith. 1. The absolving of a sinner: this the Apostle declareth when he opposeth unto it accusation and condemnation, It is God that justifieth, who shall condemn ? for seeing a man by nature, and the cursed practice of sin, is deprived of the glory of God, and cannot but heap up wrath against the day of wrath: before ever he can come to a comfortable estate, he must be acquitted necessarily of the guilt and curse of his sin, both in the high court of heaven, where God is the supreme Judge, as also in the inferior court and consistory of his own conscience. Now if it be asked, how the sinner shall be thus absolved; the rest of the words of the definition declare. For 2. I add, it is by the satisfaction of Christ the Redeemer, wherein are contained both the matter, and form of the justification of a sinner. The matter, is Christ's satisfaction, his obedience in his life, in his death; in fulfilling the law, and in suffering for our not fulfilling it; and the merit of all manifested in his resurrection and glorious ascension. The form, is the imputing of that obedience, whereby the righteousness of Christ doth now become the believers as truly and really by imputation, as it was Christ's own in action. So as it is no legal justice, which requireth personal obedience in the straitest terms of the law; but Evangelical, whereby the believer satisfieth by the merit of a Mediator, and in the person of a surety; which satisfaction is accepted, as though it were performed in his own person. And thus the cure is proportionable to the disease: that look as by the first Adam sin went over all, who are naturally borne of him, namely by imputation and propagation; even so by the second Adam justice and righteousness is imputed unto all which are supernaturally borne of him. And 3. I add, that this satisfaction of Christ, is apprehended by faith, the proper work of which grace is as by an hand to receive Christ with his merits, and bring him home into the own heart: whence it is that to believe in Christ, and to receive him, are put for one and the same thing, John. 1.2. it is the mouth of the soul whereby we eat and drink his flesh and blood, John. 6. yea such a special instrument to this purpose, that it is said in sundry places to justify us, by laying hold on the merits of Christ which properly justify: and we by it, though not for it, are said to be righteous.

Secondly, by Grace in Scripture, sometime is meant the gifts of grace, that is, any good gift which proceedeth from the favor and love of God towards man, whether privative, withholding evils deserved, or good things which we would abuse; or else positive: and these either general and more common, as given to elect and reprobate, such as the gift of tongues, learning, prophecy, miracles, &c. or more special, whereby only they that are to be saved are distinguished. As namely, that first and eternal grace of election; and that second grace whereby such as are elected and given to the Son, are in due time by effectual vocation, justification, and sanctification, lead unto glory and salvation. All these are of his grace, whom Peter calleth the God of all grace. But there is yet another grace of God, which is no gift infused into us, but resideth in God himself; which is his free favor and grace, by which he loveth and accepteth his elect in Christ his beloved: and this is the first, and cause of all other subsequent graces. Which is both to be distinguished from the former, because the Scripture doth always distinguish them in the doctrine of justification, Rom. 11.6. If of grace, then not of works ; and more plainly, chap. 5.15. much more the grace of God, and the gift by grace hath abounded to many. As also must be applied to this text; not only, 1. because it is the proper sense of the word in all such places as treat of the justification of a sinner before God: but 2. because the Apostle by mentioning of grace again, secludeth all that prevision of works formerly mentioned, which might be motives unto God for the bestowing of his grace, that all causes and occasions of the free grace of God out of God might be excluded: and 3. to free the text from that corruption which by Popish doctrine is fastened upon it.

For how doth the Papists wind themselves, when they meet with this and such like places, that with them they may hold their blasphemous doctrine of justification by works, and human satisfactions? you shall have the latter Jesuits affirm the same thing very confidently with the Apostle, that we are justified freely by his grace, as though they were of his mind and of ours, and as if no difference were between us in this main matter (which I dare say if we were agreed in, we should not long dissent in any matter of great moment) but they speak in their own sense, and retain a trick of their mental reservation, which both destroyeth the text, and overthroweth the foundation of religion. For 1. by Justification, they mean not that complete righteousness of Jesus Christ, which the Lord imputing unto us, accepteth us in; but a kind of righteousness, which God putteth into us, to make us just: which is nothing else but a physical change of the heart from evil to good, or a motion from injustice to righteousness, at the first imperfectly begun, and needeth a second justification to eke it out. 2. By Grace, they mean nothing less then this favor of God in Christ, accepting his elect; but certain gifts of grace bestowed of favor, or habitual graces of faith, hope, and charity, which are daily perfected by the daily exercise of them. And what is this else then to say that we are justified, that is, made just before God by the inherent righteousness which he bestoweth upon us; the which righteousness (not of Christ but) of our own infused into us (not imputed unto us) doth formally justify the sinner in the sight of God.

But this evasion, 1. offereth great violence to the text, wherein as we have heard, the Apostle opposeth these two, grace and good works, [ 1] as his usual manner is in all those places where he handleth this doctrine as in the seat of it; and it is to be marked, that what the Apostle here calleth grace, he giveth three titles unto it in the former verse: all of them without our selves, and peculiar unto God himself: 1. bountifulness, 2. love, 3. mercy: and not only this place, but sundry such parallel places show plainly, that by grace cannot be meant anything infused into us, but only a free favor in God accepting us as righteous: 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, (mark by the way that exclusive) but according to his own purpose and grace given us ; but when? before the world was. Let now any man of common sense say, whether this grace whereby we are saved, be any gift of grace infused unto us, unless it could be infused before the world was, or we were in it.

Secondly, this conceit confoundeth two distinct things, namely, our [ 2] justification, and sanctification: which the Apostle distinguisheth, 1. Cor. 6.11. and Rom. 5. are noted two things which befell us by Adams sin, 1. the guilt of that sin. 2. the native corruption or proneness and propensitie to any other sin, as a just punishment of the former: and accordingly he distinctly noteth two things, that by the second Adam are restored unto us: the former is freedom and absolution from that guilt, which is our justification before God: and the latter is the repairing of God's image, which is called regeneration, which is here imperfect, but shall be hereafter raised to that legal righteousness from whence we fell: implying unto us, that as we must retain the distinction between the guilt and corruption of sin, so also must we between the freedom from the one & the other: which this popish interpreattion confoundeth.

Thirdly, this interpretation of the phrase by the Romish teachers, maketh [ 3] the justification of a sinner fail against those two main rules which in Scripture are ascribed unto it. 1. whereas the righteousness of God is made manifest without the law, Rom. 3.21. this shall be false, for the law revealeth that righteousness which is by inherent qualities, gifts, of grace, or the habit of love. 2. whereas the justification of a sinner, is by a righteousness which satisfieth the justice of God: such a righteousness as this cannot do so: for our best inherent righteousness is mingled with corruption, is very imperfect, far from that which the law requireth, and 〈◊〉 from that which God accepteth; who never accepteth but such as bring perfect righteousness, either of their own, or of the Mediators. All which I have propounded for the right interpretation of this phrase, because it nippeth in the head all that Popish devise of justification by works, so derogatory to this Apostolical justification by grace, as they can no sooner be reconciled, then can fire and water, light and darkness: and that abandoning such tricks of men's brains, we might come to conceive the truth of this fundamental doctrine, as the Scriptures have taught us to conceive of it.

Doctr. The righteousness of a sinner before God, is not any quality in the believer, but that which the Lord imputeth and accepteth through his son. For, 1. the Apostle here speaking of renewing of believers inwardly and in truth, yet ascribeth not their righteousness thereto, but attributeth it wholly unto grace. And if we speak of the righteousness [ 1] of a sinner before God, regeneration is indeed a companion of it, but no part of it: besides, he saith not we are justified by grace, but by his grace ; which is even his gracious accepting of us in his Son, and not for those graces which he worketh in us, which are ours after he hath once given them. 2. Whereas the Apostle, Rom. 1.7. saith, that by the Gospel the [ 2] righteousness of God is revealed, by this righteousness cannot be meant that justice of his, whereby he satisfieth himself against sin: for that is more manifest in the law, & the Gospel is a kind of mitigation of it: neither any righteousness, though of God in man, which properly is not called the righteousness of God being imperfect, in part, and mingled with much stain of sin: & therefore necessarily must be meant of that righteousness which himself imputeth & accepteth a sinner perfectly righteous in; which is able to acquit him before the bar of his judgment, as no quality in the believer is able to do. 3. This Evangelical righteousness, [ 3] which fully acquitteth us before God, is opposed to our own best righteousness: Philip. 3.9. not having mine own righteousness, which is by the law, but that which is by faith in Christ: which place is worthy our further opening, as a notable decider of this main controversy between our adversaries and us. In which it is plain, that the Apostle speaketh of two kinds of righteousness: the one which is a man's own, not having mine own: the other which is an others, and that is God's, or Christ's. The former, he calleth the righteousness of the law, namely, whereby a man through observation of the law is accounted righteous: and in this Paul would not be found: not that he would not be found fruitful in good works, but he would not be judged by them, they being in comparison of the laws purity and perfection a stained clout. The latter, in which Paul would be found that he might find acceptation in the sight of God, is not his own but an others. 2. not obtained by any works, not excepting the best: but apprehended by faith, which cannot be said to lay hold on anything within us, but something which is without us. 3. it is of God through faith, that is, such a one as God freely through his Christ giveth us, and maketh ours, not by putting it into us, as other graces, but by imputing it unto us, and by this means acquitting us: and 2. of such a person, that is God as well as man, seeing otherwise every man is deprived of the glory of God. These two the Apostle everywhere so opposeth, that whosoever cleaveth to the one falleth from the other, and whosoever will be justified by the righteousness of the law, is abolished from Christ: which must not be so conceived, as that they are not most friendly and necessarily knit in the same justified party; but that in the act of justification, they can no more agree together to the presenting of a sinner righteous before God, then can the most contrary things in nature be accorded in the same natural subject.

Object. But the Papists cannot endure the word imputation, or that one should stand righteous by another's righteousness, no more then one can be learned by another man's learning. Answ. What blindness is come on them that cannot endure the Scriptures phrase; Psal. 32.1. blessed is the man to whom the Lord imputeth not sin ; 2. Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their sins unto them: and the phrase of not imputing sin, and imputing of righteousness is repeated in Romans 4. ten times; so as they must needs be strangers in the Scriptures to whom it soundeth strangely. Again, although there be in men who are singular persons, propriety of learning, wisdom, and gifts; yet there is a common righteousness between Christ and the believer; who now are not two, but one flesh, bone, and body. Neither need it seem so strange as they make it, for the Lord to impute unto a man that which is not his own: for we say that nothing is imputed to us, but that which is our own: but a thing is ours two ways, 1. by infusion, inherence, o • adherence; or 2. by account or reckoning; which maketh another man's as truly ours, as if it were in our own person: as appeareth in paying a debt of a thousand or hundred pounds by a surety, which as fully and freely dischargeth us of it in reckoning and account, as if our own persons and hands had paid it. And thus was he who knew no sin made sin for us, that we might be the righteousness of God in him.

Object. But this is against the Scripture, which saith that God will not justify the sinner, that is, account him just, who is not so; and Paul saith, that we are made just, and therefore not reputed only. Ans. The Scripture saith also, Rom. 4.5. That God justifieth the ungodly: and therefore this is to pick a quarrel at the Scriptures themselves rather then at our doctrine. The truth is, that God justifieth not the wicked while he is so, while he is considered in himself, while he wanteth both inherent and imputed righteousness: but this hindereth not, but that after such a one is changed and set into Christ, who is made his righteousness, both he is accounted as he is indeed righteous in the sight of God. As for that of Paul, saying that many are MADE righteous, the next words loose the knot, namely, by the obedienc • of one ; that is of Christ imputed unto us. Neither can that which they say that by this our doctrine a man shall be both a godly and ungodly, a just and unjust person; any way cloud & veil this truth to an understanding acquainted with the Scriptures: for why may we not grant what they say as true in a diverse respect? seeing the believer is by nature the child of wrath, by the grace of regeneration renewed indeed but in part: and yet by the gift of Christ's righteousness, of whom he is a member, perfectly just in the sight of God.

Use. 1. Hence we learn, how to conceive such texts as wherein some infused grace is said to justify us, as faith is often said so to do: but not for the work, nor the worthiness of it; but only as it is a means apprehending this righteousness and grace of God mentioned which indeed justifieth. True it is, that true faith is in it self a rare grace, and of great perogatives, and excellent in the fruits, effectually working by love, hope, patience, fear of God, and such like; but yet cannot in, or for it self, or by any of these bring us boldly into the presence of God, but only by believing that Christ's righteousness imputed unto us, is our justification before him. 2. Where our justification is ascribed to inherent grace and works of righteousness; as where Abraham is said to be justified by works ; such places cannot be meant of the justification of the person himself before God, but of the faith of the person before men: for if any work justify before God, of necessity it must be a perfect work, and proceed from a person perfectly justified and sanct • fied▪ as Abraham himself when he offered his son was not: the true meaning of that place is this, Abraham was justified by works, that is, he restified by his works that he was by faith justified in the sight of God.

Use. 2. We learn hence further where our righteousness is laid up for us, Isai. 45.24. In the Lord I have righteousness and strength, the whole seed of Israel shall be justified and glory in the Lord. Of ou • selves we are desperate bankrupts, and have not one farthing to make straight withal; which the Lord seeing, he dealeth with us as with those two debtors who had nothing to pay, he forgiveth us all. Behold then the Son of God, set out thy propitiatory, Rom. 3.25. get the lintels of thy soul sprinkled with the blood of this immaculate lamb, and thou shalt escape the stroke of the revenging angel: cast away thine own rags, and if ever thou wouldst get the blessing, wrap thyself in this garment of thy elder brother, and when thy father shall savor the smell of thy garments, he shall bless • thee, and say, Behold th • smell of my son is 〈◊〉 the smell of a field, which the Lord hath blessed ▪ fear not to be complete in him, this long white to be needeth no eeking, ne • death no pa • ching: say with that holy Martyr, and live and die with it in thy mouth, only Christ, only Christ.

Use. 3. Seeing here falleth to the ground whatsoever can be joined in the work of justification with the merit and obedience of Christ, as any matter or means demeriting the savor of God, we must beware of ever joining with the Popish religion, who by their doctrine of merits and human satisfactions, abrogate the death of Christ, and are abolished from him: see Gal. 5.2.4.11. If we can any way justify our selves, or satisfy for our selves, the death of Christ was vain: It is therefore as safe joining with the Turkish religion as theirs. If it be said, the difference is not so great as you make it; I answer, that we differ not in circumstances, but in such a fundamental point, as if the Apostle may be judge, one of us must needs be fallen from Christ, and have no part in him: what then will it avail to profess the articles of faith, and to be the Church of God? vnl • sse that can be a true Church which is abolished from Christ, and fallen from grace.

In these words is laid down the second ende of that new condition into which believers are brought. In which for the meaning two parts must be considered. 1. The right and privilege of believers, who being once justified by faith are made heirs of life eternal. 2. their present tenure of this their inheritance, by hope.

For the former: The word heir in the first and proper signification betokeneth a lot, and is used sometimes in the New Testament with allusion unto the twelve tribes, whose portions were divided and distributed unto them by lot, as Eph. 1.11. whence that people was more peculiarly called the lines and heritage of the Lord, as whom himself made partakers of all the good things of that land: and by proportion those also who by faith laid, or shall lay hold upon his covenant, for all those spiritual and eternal good things shadowed out thereby. But commonly it signifieth those who after a man's death succeed him in his goods and possessions; especially children, whose right it is to inherit their fathers lands and possessions: and thus must we become heirs by becoming the sons and children of God. Now whereas children are either natural or adopted, our title to this inheritance cometh in by the grace of adoption, seeing Christ is the only natural son as we confess in our Creed; and the phrase of the text is observable, which saith, we are made heirs, but not so borne: so as this inheritance belongeth properly unto Christ the natural son, the heir, and first borne of many brethren: and consequently through him communicated unto us, who are sons by adoption: John. 1.12. whosoever received him, to them he gave power, that is, right, title, prerogative, to be the sons of God. Now if we would distinctly know the manner and means of our title, in a word this it is: All the right of our sonship is by Christ, for the foundation of it is God's love embracing men in his beloved, who being the natural son of God, must become our brother by taking our flesh, that therein we being united unto him, might also after a sort be united unto the Father, and the blessed spirit: the which union, because it could never be knit so long as our sins were in sight, necessarily in our flesh must the Son of God give himself up unto the death to satisfy the justice of his Father, to remove all the guilt and curse of our sin, and to give us believing in him perfect righteousness: that thus being justified, we might become heirs no otherwise, then if we had been borne of God himself: and that thus by Jesus Christ being set again into the liberty of sons, the inheritance might as certainly belong unto us, as it doth to himself being the natural Son.

Thus we see how we come to be heirs, now if we would know of what we are heirs, the text telleth us, of life eternal: which what it is, because it standeth in immediate fellowship and conjunction with God, we are not able to conceive, for it never entered into the heart of man. This we know of it, that being the state of the elect with God hereafter, that believers have a right unto it, yea and by faith have entered into some part and degree of it already, having received as it were a turfe to assure them of the possession of the whole. It is called life, which is the most precious thing a man can desire, far above goods, and lands, or any other comfort: Satan said, that skin for skin, and all that ever a man hath will he give for his (even natural) life. And eternal, Heb. 9.15. of the eternal inheritance: 1. Pet. 1.4. an inheritance which is immortal, undefiled: it hath indeed in regard of the godly a beginning, but it hath no ende, for it fadeth not away, but is reserved in the heavens: never was there such an inheritance upon earth; for as it falleth not by the death of our father as others do, so it faileth not us by our own death, but we are thereby rather put into more full state of it. And because if it were an uncomfortable life, the continuance of it were the greatest misery of it, therefore elsewhere the Scripture calleth it Paradise, a place of all delight and pleasure, yea where the Saints enjoy fullness of pleasures at God's right hand, alluding to that Paradise planted by God's own hand, to make it a delight for the innocent estate of man. And Abraham's bosom, wherein the Saints receive refreshing: which is a borrowed speech, taken from fathers, whom as they carrying and cherishing their little ones in their bosom: even so the elect freed from the miseries of the world, are cherished as in the bosom of the father of all the faithful. And the joy of the Lord, into which the faithful servant shall enter: And for the glory of this estate, Paul can scarce tell how to express it, but calleth it the riches of the glory of the inheritance: it is called a kingdom of the Father prepared for his children, and never was there such a kingdom wherein all the subjects are kings and heirs of the whole, and all of them partakers of the same incorruptible crown of glory, as here they be. 1. Pet. 5.4.

Secondly, the present tenure of this inheritance is by hope: for our inheritance is not so much set before our bodily eyes, as the eyes of our faith, which is not of things present, but of things to come. And yet although it be an estate to come, the Lord would not leave us without such graces as being conversant about it might serve us in this life to retain our hold and comfort therein: such as are faith, hope, and patience. Now hope signifieth two things, 1. the thing hoped for, Rom. 8.24. hope which is seen is not hope. Eph. 1.18. What is the hope of the calling. 2. For the gift whereby we hope and expect good things promised: and this must of necessity here be meant, because life eternal of which we have spoken, is the thing hoped for. This grace hath the Lord for our encouragement and comfort in and for the state of this life only put into the hearts of his elect, that they might hereby have a certain hold and expectation of all that good which God of his mercy through the merit of his Christ hath promised: the which shall cease when they come once to see that which they now hope for: seeing hereafter can be no hope, not in heaven, for the godly shall enjoy all blessedness their hearts can wish: not in hell, for the damned can never hope for any good.

Doctr. The blessed condition which the elect are raised unto being once absolved from sin, is, to have the privileges of God's children, and to become heirs of eternal glory. This honor have all his Saints, whō he raiseth from the dust and dunghill to set them among Princes: and the reason is, because he hath given them his Son, in with merits for their righteousness: he hath given them the gift of faith which is the very portall of heaven: and the grace of hope which is as a staff to uphold them unto the end of their pilgrimage. The doctrine being the very words of the Apostle here and in so many places, we will rather labor in the excellent use, then in the further proof of it.

Use. 1. That which the Apostle specially aimeth at, is that heaven is not merited but a free gift: here it is called eternal life, which is the gift of God, Rom. 6.23. It is called here an inheritance in that the elect are called heirs: it is against the nature of an inheritance to come any way but by free gift: legacies we know are most free without desert, without procurement, and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance? it is said here further that we are made heirs, that is, adopted, not borne to the inheritance, and therefore it is so much the more free. And lastly, it is here called an eternal inheritance, which if it so, be how can it be merited, being so far disproportionable to anything we can do. What place in the Scripture can more effectually exclude the merit of life? and yet what part of Apostolical writing is it not most consonant unto? The Apostle Peter speaking of this inheritance, calleth it the grace of life, 1. Pet. 3.7. The Apostle Paul through the whole Epistle to the Galatians opposeth these two, to be heirs by the law, and heirs by promise, and faith whosoever are Christ's, are Abraham's children and heirs by promise: that is, we who are Gentiles must receive the inheritance no otherwise then▪ Abraham did, and thus become Abraham's sons, but he was heir by promise and not by merit, and so must we. Object. But we are Gentiles, how can we become Abraham's sons? Answ. Christ was Abraham's son, and we being in Christ are one with him, and so in him become Abraham's sons, and therefore must inherit by promise as he did. The like we read Rom. 4.4. Those that will be heirs by the law, make the promise of none effect: as the Papists do by their two justifications, the former of mercy by grace, the latter by the merit of works. Object. But life eternal is a reward, great is your reward in heaven. Behold I come shortly and my reward is with me. Moses looked for the recompense of reward. Answ. Not to stand upon that why it is so called, namely, by resemblance, being given in the end of the life and labor, as the reward in the end of the work: It may truly be called a reward; but 1. a free one in regard of us, due no other way unto us then by virtue of God's promise, for God is no debtor further then he promiseth. 2. Never due to any work for the merit of it, but unto the worker for the merit of Christ in whom he is, and through whom the imperfection of his obedience being covered, his person first and then his work findeth acceptance.

2. It teacheth us if we would have right to life eternal, to become the sons of God, and consequently heirs: seek to be resolved that thou hast a child's part in heaven. Quest. How shall I come to know this? Answ. A man may know himself an heir of grace by two things. 1. by the presence of faith, for this entitleth into the Covenant, Heb. 11.7. [ 1] Noah by faith was made heir of the righteousness which is by faith. Faith in the son of God is it which maketh thee the Kings son, and free borne: this is the means of thy freedom, here cometh in thy title, if thou reliest only upon the mercy of God in Christ for thy salvation: which proper work of faith casteth out the bondwoman with all her sons, who shall not be heirs with the sons of the freewoman: for whosoever will be justified in whole or in part by the works of the law, as Turks, Jews, and that Romish Agar with all her obstinate children, are by this one doctrine, if there were no moe in the Scripture disinherited. [ 2] 2. By the presence of sanctification of heart, and sanctimony of life: for as only justified persons are intitled and written heirs of heaven; so only sanctified persons are justified. Hence is it that we read this inheritance to be entailed to them, Act. 20.32. Inheritance among them that are sanctified: by which note mocking Ishmael is cast out, close hypocrites lurking in the bosom of the Church, and open profane Esau's: the children's bread is not cast to such dogs. Read for this 1. Cor. 6.10.11.

3. This doctrine teacheth us to set our hearts upon this inheritance: a man that hath any possibility to befall him cannot keep his mind, but it will be running after it, insomuch as many wicked children in regard of their patrimony, will inquire into their fathers years, and grow sick of their mothers: and it is ordinary that such as look for windfalls by decease, will be feeding their hearts with their hopes: so should it be with us, who may without injury to our Father, long after our inheritance in heaven: and as we see men take no content in any part of the earth, no nor in the whole, comparable to that piece or portion which is their own: even so should not we suffer our hearts so to wander after earth or earthly things, as that we settle our contentment anywhere but where our inheritance, and our treasure is. The which desire if it filled our hearts, three worthy fruits of it would manifest themselves through our lives. [ 1] 1. It would moderate the eagar cares of this life, and would not suffer men to become drudges, or sell themselves as slaves unto the earth: for he that taketh himself to be an heir of heaven, is well enough provided and cared for already: his father hath left him so well as he need not basely shift for himself. 2. It would content the mind with any present [ 2] condition. This it was which contented Abraham, Isaac, and Jacob, with their continual pilgrimage upon earth, because they looked for a better city: when as once this took up their hearts, they could cheerfully sit themselves down in their tents, they could dwell in strange countries contentedly, they could receive the promises a far off thankfully, they could go on in obedience to God, what way soever he called readily; and in all this they did not for the present desire a better outward condition, but thought that the best portion which their heavenly Father allotted out unto them. So we see how men expecting reversions are content for the time to live bare, and go near the wind, and swallow up their present wants in hope of that to which they are heirs: they think the time of their further enlargement is not far off, and this helpeth well to put off the present. 3. It would strengthen the heart in enduring chastisments and corrections under God's hand, or [ 3] from man's; for they know they are heirs indeed, but as yet in their minority, and for the time must be put under Tutors, and the rod as well as others: but the time cometh which will bring their lands into their own hand, and then they shall be at their own hand, and have liberty enough, and herewith may the children of God raise their hearts from under the heaviest afflictions.

4. Set thyself well to keep this inheritance, and the deeds of it, lay up the covenant safe in the closet of thy soul; hide the word which is the indenture of God passing it unto thee, in the midst of thy heart, let not Satan or any cheater defraud thee of it. There are many unthrifty prodigalls in the world, who no sooner can their lands or portion come within their hands, but by riotous and unthrifty courses they soon become their own executors: but let it be written to every child of God. Art thou borne by thy second birth to such fair demeanes? art thou heir to such a goodly birth-right? oh prize it above all that can be given in exchange for it. Beware of profane Esau's speech, What is this birthright to me? No, rather take up Naboth's▪ answer to King Ahab, who would have gone beyond him for his patrimony; God forbid that I should sell the inheritance of my Fathers. God forbid that I should for this or that sinful pleasure, this or that mess of pottage, or trifling commodity; or whatsoever coin having Satan's superscription upon it, sell mine inheritance.

5. This doctrine affordeth sundry grounds of most sweet consolation. 1. The meanest believer is a great heir, and that to all God's best blessings: a truth which few see as they might and ought, and therefore fail of that comfort which God hath put into their hands. Object. Alas, [ 1] will a poor despised soul say, I am less then the least mercy of God, and am not worthy to gather the crumbs of mercy under the Lord's table. Answ. Exercise thyself in the duties of faith, repentance, invocation, love of God and men; and thou shalt not want a worthiness to bring the inheritance home unto thee: for neither doth the Lord immediately give it thee, nor canst thou immediately receive it; but by Christ the Mediator, who hath worthiness enough, at his hand thou hast it. Object. But I am a weak creature and unable to receive it at his hand. Answ. Ye • , but go on sincerely in a good course, let it be never so weakly or faintly, he will not break a bruised • eede: comfort thyself, for be it thou canst not as thou wouldst know and apprehend him, yet he can know and apprehend thee, and this will be thy salvation. 2. God's children being such heirs, they cannot but in the mean time be well [ 2] provided for till their patrimony fall. We know, that great heirs in their minority are well and honestly maintained; their fathers being rich and kind, will not suffer them to want things fit for them; and what they want in the purse they have in their education: and if they be any way scanted for the present, they shall afterward find it with much advantage. [ 3] 3. In any want thou being thy fathers heir, mayst boldly repair to thy Father, with good hope to speed in any request which he seeth fit for thee, and making for thy good; and he will be so far from sending thee away empty, that it will be his joy that thou canst discern and make request for things good for thee: this will • be a prevailing motive with him, oh this is mine heir, I may not deny him that which is so good for him. [ 4] 4. Whatsoever loss may befall thee, being the child of God thou loosest not thine inheritance. Thou mayest loose thy liberty, thy living, thy friends, thy life, but thine inheritance is reserved in the heavens: thou shalt cease sooner to be a man, then an heir: yea when other by death loose all, thou shalt by it be entered into thy full estate. This expectation of a durable substance caused the Saints to endure with joy the spoiling [ 5] of their goods, Heb. 10.34. 5. In the enduring of afflictions comfort thyself herein, thy Father may frown, chide, buffet and scourge thee, but he will never disinherit thee. Other fathers sometimes out of their own displeasure, and sometimes out of their sons misdemeanors do disinherit their heirs, but the Lord cannot grow into such displeasure with his children, as • ue • to cast them out whom in his Christ he hath once admitted into his house. If his sons sin against him, he will visit their sins and scourge them with the rodds of men, but his mercy and truth will he never take from them.

Now of the tenure by which we hold life eternal, namely of hope, I have spoken twice before in this Epistle at large, chap. 1.2. & 2.13. to which the reader may look back: only in a word note, that it is a mark of a man set into this new condition, to hope and wait for the blessed inheritance in heaven: 2. Cor. 5.2. We sigh, desiring to be clothed with our house from heaven: 2. Tim. 4.8. the description of the godly, to be those that love the appearing of Christ. And if all creatures groan with us for the time of their deliverance, how ought we much more for whom such things are prepared. Hence it followeth, 1. that it will not stand with a converted heart to linger after the things of this life, or to make his heaven upon earth, or to have equal affection to earth as heaven. 2. nor to neglect the means whereby this hope is confirmed: whether outward offering, as the Gospel, ministry, word, Sacraments; or inward receiving, as faith unfeigned working in obedience.

The first words of this verse being as it were a finger pointing to some excellent matter, some take to be a preface making way and winning attention to the sequel of the verse: others think it to be an epiphonema, or grave shutting up of that matter which immediately goeth before; as giving consent and acclamation unto the most weighty and necessary doctrine of free justification by the grace of God in Christ: which doctrine because the Apostle by the spirit of prophesy did foresee, would be most strongly opposed, he purposely by a vehement asseveration strengtheneth: as also the doctrine of Christian hope, which although it be not of things seen, yet is it of things so faithful and firm in respect of the promise, as the Christian soul may without wavering and doubting, rely and lean it self upon the faithful accomplishment of it. But I take it, the words may not unfitly be referred to the whole doctrine propounded both before and after, there being the same scope of both: for what new thing is the Apostle to teach which he had not taught and urged before? and what particular is expressed in the verse, which formerly hath not been delivered to young and old, men and women, servants and other; all which estates after their conversion unto the faith, are in special called to readiness in every good work, verse. 1. and to what other ende are those large descriptions of our twofold estate, but to strike on the same string, that howsoever we could not in the former attain to any fruitful conversation; yet now in the latter it were a shame not to adorn our profession and calling? and what other end learned we of the appearing of grace, but that ungodliness and worldly lusts being denied, we should live soberly, and righteously, and godly in this present world? So as I say, the Apostle setteth a seal unto his whole doctrine; that it is true and faithful, most undoubted and certain in it self, and most worthy of all our credit and faith; seeing nothing can be truelyer spoken, nothing more profitably believed, nothing more comfortably practiced, then the truth here delivered unto us.

Quest. But are not other doctrines true and faithful, yea as true as this? and is not all Scripture of divine inspiration? Answ. Yes, neither doth our Apostle oppose the truths of Scripture, as though one were more or less true then another, but in more necessary or more questionable truths, he setteth here and there a mark or pointng hand, both to urge the authority and necessity of the one, and also to force men more easily to yield unto the truth of the other. Example hereof we have, 1. Tim. 1.15. in such a fundamental point as is salvation only by Christ, to be opposed by so many hundredth heretics, it is no marvel if we see some star set by it, or a light held over it, that none may pass by it, until they have diligently weighed, and fully resolved upon the truth of it. In like manner being to entreat of the difficult labor, care, and work of the ministry, from which women as not being capable of it are interdicted, and of the excellency of the function, which no man might either rashly take upon him, or negligently execute being lawfully called: and being further to set down a certain rule, unto which all the lawful callings in the Church are to be conformed. In such a weighty matter as is the preservation of the Church and piety, he prefixeth a worthy preface, 1. Tim. 3.1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthy work. But where the Apostle doth all these things (as in this place) he could with less reason depart from his ordinary manner.

Doctr. The Ministers of God must teach every truth, reveal the whole counsel of God, and keep nothing back; but some truths must be dwelt upon and more avouched then others, and namely, such as are either more necessary or more contradicted. This is the wisdom of the spirit of God himself, who by his penmen distinguisheth of truths, and hath neither prefixed Behold, in the beginning of every sentence; nor affixed his Selah in every ones ende, but only in truths more observable and remarkable then the rest. Which point may receive a general confirmation from this observation, that the penmen of Scripture being to write the history of things past, because they were of facts more undeniable as things running into the senses of men; they stand not so much upon ratifications and asseverations; yea a number of historical books there are, the authors of which are not known to the church. But when they come to write prophesies of things to come, and things in reason more improbable; then the authors name, his kindred, his calling, with other circumstances of time, place, and persons serving to confirm and convince the truth of prophesies are registered. And if these truths were either more necessarily then ordinary concerning the Church, or more liable to opposition and exception, then was much more caution and confirmation used. To avoid multitude of examples whereby this point might be strengthened, I will only insist in that prophesy which more nearly concerneth us that live now in the new Testament; namely of the Revelation: The which book because it describeth the state of the Church from the time of John the last of the Apostles, until Christ's coming again: and especially the proceedings, pride, and fall of Babylon the great whore, with all the kingdoms of Antichrist: the holy Ghost could not but foresee, what labors and travails Satan and his instruments would take to weaken and impair the credit and authority of this above all other books, wherein he prevailed so far, as even some true Churches called the truth and authority of it into question: and therefore it is worth the marking with what a number of confirmations this book above all other in the Scriptures is backed. First, the author of it is set in the forefront or face of it, The Revelation of Jesus Christ, who professeth himself to be 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the first and the last, the beginning and ending, which is, which was, and which is to come, even the Almighty: so in the several Epistles to the Churches, in several stiles he challengeth them to be his; Thus saith he, 1. that holdeth the seven stars in his right hand. 2. he that is first and last, which was dead and is alive. 3. which hath the sharp two edged sword. 4. which hath eyes like a flame of fire, and his feet like fine brass. 5. which hath the seven spirits of God, and the seven stars. 6. he who is holy and true, who hath the key of David, who openeth and no man shutteth, and shutteth and no man openeth. 7. he who is Amen, the faithful and true witness, the beginning of the creatures of God.

Secondly, the instrument or penman, his servant John the Evangelist, the Apostle, the Divine; who for the further and more full authority of it repeateth his name at least four times saying, I John.

Thirdly (to omit many) in the last chapter are five testimonies heaped together, that if it were possible no man might be found so obstinately wicked as ever to doubt of it, but that he that should stand against the truth of it might even gainsay the shining of the sun it self: 1. of the Angel 2. of God himself the Lord of the holy Prophets. 3. of Jesus Christ, Behold, I come shortly &c. 4. of John, I John heard and saw all these things. 5. the protestation of Jesus Christ, verse. 18. I protest—if any man shall add or diminish from these things of this book, God shall add all the plagues of it against him, and take away his part out of the book of life. Now had this book never to have been oppugned, there had not needed such strong and frequent confirmations: neither would the holy Ghost have been so earnest in a needles matter.

The like we might teach out of particular examples. How earnest is the Apostle in the point we have in hand being the very foundation of Christianity, not here only but elsewhere in his writings? when he saw that men would join the law and gospel; circumcision and baptism, Gal. 5.2. Behold I Paul say unto you, if ye be circumcised Christ shall profit you nothing: and verse. 3. I testify again unto you: and 4. ye are abolished from Christ, and fallen from grace : he could not satisfy himself in his vehemency against such a doctrine as this was. Nay, the son of God himself hath left us his own example in this point of wisdom, who was wont in his teaching unto diverse more necessary truths to prefix his Amen, Amen I say unto you ; which is in sense all one with this of our Apostle if we consider the speech, though in the speaker and manner of speaking was wonderful difference; himself being the author and Amen it self, even the faithful and true witness, and all other so far only true as they testified from him. And so he often shutteth up his speech with, he that hath ears to hear let him hear: and then let him that heareth or readeth consider, such sayings carry salt with them, and for such the Lord planted the ear more especially.

Use. 1. To teach Ministers in matters of weight to deal so soundly, as the conscience of the hearer may be as firmly stablished in the truth taught and persuaded, as if an angel from heaven should come and teach another doctrine he may be held accursed; so as the very hearts of the hearers may say, this is a faithful doctrine and saying: for thus as the Gospel is the word of truth, so shall it be held in much certainty by the professors of it. And it is a fault blame worthy in many Ministers, who when they are occasioned by the place in hand to speak of some controverted or most necessary truth; either for idleness because they will not so much trouble themselves, or for vnfaithfullnesse avoid, by declining and shunning such truths the displeasure of the times, which godly Ministers must swallow, that the truth opposed may be settled in the hearts of men: not to speak of such as are infamously guilty of some vices unrepented of and unreformed, which maketh them balk and betray necessary truths, which in that regard they dare not mention.

2. It is a great fault of hearers, and worthy amendment, who cannot well endure to hear of points in controversy, especially between the Papists and our selves, whereas their understandings and judgments are so far from being stablished in the certain truth of such things, as every wind or blast of the skulking Jesuit or Papist is able to unsettle them in great matters, and turn them off their grounds. Now if it be the teachers part to insist especially in such needful points as are most opposed, and hardlyest yielded unto; it must needs be the hearers to provoke themselves to the right discerning of such differences: for neither do the contentions of the teachers so much concern themselves as their hearers; neither ende they in themselves, but in the hearer. See we not how if never so gross or slender a point of carnal liberty be contended about, it will carry the applause almost of all men with i • ? Is it meet then that any Saint of God be a looker on? and not rather according to the commandment, that everyone should contend for the faith once given? and can they contend unless they be taught how, and here instructed with weapons? This admonition is the more needful in these days so full of danger by the seduction of Papists, separators, libertines which swarm everywhere: the daily increase of all which is not more incredible then lamentable.

3. We learn hence how to conceive of the point and doctrine in hand, seeing the wisdom of God's spirit useth to speak to the worth of the thing, and by such prefaces and marks of special worthiness pointeth to some weighty and needful point; using here another style then if he should speak of mint and cummin, and some smaller points of religion. We meet not in every precept with an oyes, or warnword, but where we do, we must conceive such not the motes, but the beams of our religion, requiring our best attentions, and diligence in the entertayment. And therefore we must yield more then ordinary audience to this Apostolical doctrine, not passing by it as a thing which long since we have learned out of Catechism, and so are past it; but seeing the Lord doth so solemnly recall it into our ears and understandings, we must call together and summon our best senses and affections to hear and receive it. And the rather, because two things are implied. 1. That it is a most true and necessary doctrine, because the holy Ghost is so earnest in it. 2. That it is not so soon learned as men may think; for although it be not much contradicted in the mouths and by the words of men, yet is it exceedingly in their practice and conversation.

In this Apostrophe unto Titus, and the words following, the Apostle after a sort dwelleth in the commendation of his doctrine: for not contenting himself to call it a faithful doctrine, he turneth himself presently to Titus, and wisheth him in this verse to be instant in teaching i • , as in the next to be diligent and vigilant against the contrary. And here 1. he commandeth, not exhorteth Titus, I will that thou teach these things, that is, both which I have formerly delivered, and now presently follow. 2. He prescribeth the manner how Titus shall teach them, That thou affirm: that is, as it is a most true and faithful doctrine, so do thou by all means most constantly, and undoubtedly persuade and maintain it. The original word is a borrowed speech from those that give or sell a thing to another, who are bound to defend the title, gift, or sale of it against all claims, suits, and entanglements: wherein is insinuated, that although it be a faithful word▪ yet it shall not sails to be called into question, and meet with strong opposition, and therefore Titus must the rather bend himself to make it good, against all cavil • and questions that can be moved about it, or against it.

3. He enterla •• th again the sum of the doctrine which he dwelleth in the commendation of, That believers be careful to show forth good works. The Greek word is a military word, taken from such as set themselves in the foreward or front of the battle, and manfully march before the rest, so encouraging the whole band following to the like valor and diligence as they see in them their leaders. This word would our Apostle translate to Christians and converts to the faith, whom he would not only have fruitful in good works, but ardent, forward, and the first in them; going before others as leaders, captains, patrons and examples.

4. He affixeth a reason why he doth so urge him to the teaching of these things, These things are good and profitable unto men. The stream of expositors conceive these words, as the just praise and commendation of good works by our Apostle immediately before mentioned, including a reason why believers should be fruitful in them: But I rather conceive them as an enforcement of the duty upon Titus, for these reasons. 1. had the Apostle applied them to good works, it is not likely he would have severed them from the former words by a full point: he might sooner and aptlier in that sense have said, which are good and profitable, or (as in the end of the next verse) for they are thus and thus; rather then after so full a stop so suddenly have returned to that matter which seemed absolved and finished. 2. These words in the other sense given, seem to make an easy entrance, and beat an high way to the next branch of Titus his duty, namely to set himself against the contrary doctrine. 3. The opposition in the end of the next verse clearly leadeth me to this exposition, which is, as this kind of doctrine is good and profitable, so that other form of doctrine which standeth upon idle questions and genealogies is vain, and unprofitable. Thus then let us take the entire sense: This doctrine which I have and do deliver unto thee for the use of the Church, is a faithful word, do thou therefore affirm it boldly, and confirm it unto believers: the which if thou dost, thou shalt propound things which are good and profitable: good, that is, wholesome and sound in their own nature: and profitable, that is, of exceeding good and necessary use thorough the whole life of man.

Doctr. 1. In that such as believe in God, must be careful to show forth good works, we may observe from whom a good work can only proceed; namely, from believers. For in vain had it been to have urged the doctrine of good works upon wicked ones and unbelievers; there i • another doctrine more proper to them▪ namely that doctrine which may strike them with sorrow for sin, sense of damnation, prickings of heart, and terrors of conscience, so as they might be prepared unto faith, and these works of repentance, the fruits of amendment of life. Therefore that we might know this doctrine of good works proper to believers, our Apostle calleth for them of none other; well he knew that no other could do them, he knew that men cannot gather grapes of thorns, and that till the fountain were pure, the issues and streams must needs be troubled and corrupt; he knew that first the tree must be good, and then the fruit, and that the inside must first be made clean: In a word, that whosoever hath not his heart purified by faith, is an vncapeable hearer of this doctrine. Object. But are not unbelievers as well bound to good works as believers; i • not the law universal, and the commandment, to do good, and abstain from evil general? Answ. Yes, they are bound to bring forth such good works as are the fruits of faith, which before regeneration is an impossible commandment: for every tree which bringeth not forth good fruit, shall be hewn down. Quest. But what if an unbeliever do that which God commandeth, as give alms, build Churches, colleges, hear the word, pray, maintain the ministry, &c. Answ. We cannot here fitlier speak then with the Apostle, whatsoever is not of faith is sin: & without faith, it is impossible to please God. Object. But then if I be not assured that I am a believer, it is all one to do good or evil, to sit at home or come to church, to pray or not to pray, &c. Ans. It is not all one, seeing the action commanded is good in the matter, and may do good unto others, and may bring some temporal blessing, or remove some temporal evil from the party himself, as appeareth in that semblance of repentance in Ahab without faith and truth: although in the doer, in the form, and in the ende it faileth. But the action forbidden is every way, and out of measure sinful and damnable. Object. But it is not all one to be condemned for doing an action forbidden, and to be condemned for doing an action commanded not done of faith. Answ. No, for though both be condemned, yet the judgment of the latter is far easier, and the stripes far fewer: for it is easier for some then for others of them who are all condemned.

Use. 1. There can therefore be no justification by works, as the Church of Rome teacheth, if they can be only the fruits of persons already justified.

2. Never content thyself that thou doest good works, of charity, liberality, mercy, or devotion public or private; unless thou hast a ground in thyself, that they are fruits of saving faith, which hath purified thy heart, and so brought thy person and work into acceptance: for before this time, let them seem in thine eyes never so bright & glistering, yet are they no other in God's then shining darkness and beautiful deformities. It is not thy honest meaning▪ nor diligent devotions, nor good intents which bring acceptance to a work; but faith working by love: deceive not thyself in that thou hast done that which thou wast commanded; for it is the presence or absence of faith that putteth a difference in the same work, done by virtue of the same word. Cain offereth sacrifice to the Lord, so doth Abel: Phineas is zealous for the Lord, so is Jehu; Peter weepeth for his sin against Christ, so doth Judas also: here is the same work, but not the same acceptance: where is the difference now? By faith Abel offered a better sacrifice then Cain: and if Peters faith had failed, so had his fact too as well as Iudases. If thou prayest, pray in faith, believe and thou shalt receive. If thou hearest, mingle the word with faith, else it becometh unprofitable: and so in other duties.

3. This showeth that numbers are incapable of the doctrine of good works, and therefore Ministers must be wise to propound it in the due season of it; and first labor in rooting faith in men's hearts, & these fruits will easily rise.

Doctr. 2. Professors of the Gospel are above all other not only called to the practice of good works, but to be the first and forwardest, yea lights and leaders unto others. 1. In regard of their present estate: they are the children of their heavenly Father, and therefore must resemble him; and so walk as they may testify themselves of this household [ 1] of faith: for what a dishonor were it to their high calling to be exceeded and outstripped of Infidels? They are God's workmanship created in Jesus Christ unto good works. They have received the spirit of grace which only can make them fruitful as good trees laden with the fruits of righteousness. They are enlightened in the knowledge of Jesus Christ, wherein it were a shame to be either idle or unfruitful, and not to shine out as the lights of the world in holding forth the word of life in all godly conversation.

Secondly, that such as believe may be blameless, and so put to silence [ 2] the ignorance of foolish men: for this is Satan's old policy, whereby in all ages he hath turned away the hearts of many from the truth, and whereof (though he be discovered) he disarmeth not himself at this day; that when the Apostles themselves, and the teachers in the Church succeeding them delivered the truth of the doctrine of justification by faith alone without the works of the Law; he would always thrust in some professors into the Church, that upon this occasion did ruin the grace of God into wantonness; and then raise a general slander of the doctrine, as though it were only a doctrine of liberty: even as at this day the Papists slander us as enemies to good works, only because we thrust them out of Christ's chair. Now to avoid this ordinary scandal, the professors of this same doctrine must especially for the honor of God, and his Gospel, and their profession of it, be careful to become patterns in their lives of the faith they do profess. The fruit whereof shall extend it self yet further then the stopping of the enemies mouth: even to the winning of them or others that are yet without, who by such godly conversation shall be by little and little inclined to like the word, and so be converted to the profession and practice of it at the length. Nay this fruit is not only reaped by others without, but no small benefit redoundeth to the professors themselves, who hereby make their own election sure: and justify to themselves and others, that faith which justifieth them before God.

3. The danger of the neglect of this duty urgeth it: he that knoweth his masters will, and doth it not, shall be beaten with moe stripes. [ 3] Tribulation and anguish shall be to every sinner, first to the Jew, and then to the Gentile. Why first to the Jew? because they were the professed people of God, professors of the law, possessors of the oracles, hearers of the Prophets, but despisers of the means of salvation: they therefore shall be first and heaviest judged.

Use. 1. If we profess our selves by faith to be set into Christ, we may examine the truth of it hereby, that then we cannot but be fruitful trees of righteousness, being removed into so sound a stock, and fruitful a soil. Whosoever then are not much and often in the works of [ 1] godliness, love, and mercy, may well suspect their estate. 2. Whatsoever [ 2] things are honest, pure, just, and of good report, let believers think on these things, let them think that such precepts belong properly to them: it being a truth that all, exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable, though not full performance of the same: whereby let believers provoke themselves to more diligence, seeing unbelievers cannot tell what way to begin in them. 3. Carrie a diligent eye and watch over thy life, and every [ 3] action of it: before thou enterest into any action, examine whether it will glorify God, and dignify thy profession; or expose it to contempt, and make that holy way evil spoken of. 4. Watch opportunities to do [ 4] good, take them when they are offered before they slip thee; yea seek them, that thou mayest ever have something between thy hands to glorify God and his Gospel withal. 5. Craue wisdom at the hands of God, [ 5] wait at her gates, hear counsel from her mouth, lay up the rules of the word, for the ordering of thy heart and life: thus shalt thou be able not only to pass every day more innocently then other; but become also a clearer pattern of well-doing, and more conformable to this rule of our holy Apostle.

But how may Christ come and find a number of lazy Christians in his vineyard, to whom he may say, why stand ye idle all day long? why, did you not promise me you would go into my vineyard & work and do ye not? or are you in so goodly a field, and can you want work? have ye done all your husbandry about home in your own hearts, in your callings and several conditions of life? then look abroad into the field of my Church, and there you shall not want wherein to employ your strength, counsel, exhortation, mercy, love, zeal, diligence, and all the graces ye have. Neither is it harder to set Christians on work, then to hold them unto it. The profits and pleasures of this life call them often from the special business of Christianity, because they inquire not whether in such several actions they seek God or themselves: What am I a believer? I should in every action glorify God, testify my faith, beautify my profession, edify my brethren: I ought to win the ignorant, bring on the weak, or at least stop the mouth of the enemy who will be ready to say, You may see what a slight excuse will serve any of them all to miss a sermon: what a slight profit will make them forget themselves, their father whom they profess, and their Fathers house: what a slender business will interrupt and break off for the time their family duties: what a trifle will make them at odds, and suites with others, yea themselves: for they can be as contentious as any other. Alas, am not I a Christian, a believer, am I not called to better things, have I not promised better? should I make the devil glad, his instruments rejoice, God's spirit sad, his children heavy? should I occasion profane ones through my sides to wound all my profession? should I open a Papists mouth, or harden him against the truth? should I cast back weak ones by such fruits in me a professor? should I cast off the care of my brethren, and bring shame on all my fathers house? Have I faith, or are these the fruits of it? would it not rather be fed still in the ministry? would it not upon all good occasions be working by love? can a believer be so slack, so heavy, so idle, so secure, so covetous, so contentious, so scandalous as I am? oh I must look better to the matter. When I first entered into the ways of God, I said, I promised I would look to my ways, I would not offend in my tongue, in my hand, in my eye, in my life and conversation; and by God's grace hereafter I will pay these vows to the Lord, in the sight of all his people.

Now for watching opportunities & seeking occasions of doing good, we fear them, we fly them, we avoid charitable motions, and repute it our wisdom not to hear them: self love and self ease slaieth our profession, deadeth our faith, and burieth our love to God, and to men: can working faith be so idle, or believing persons so workles, or trees of God's orchyard so fruitless? shall green leaves make us good trees, or good words good Christians? Let us pull out our hands out of our warm bosoms and fall to work, and leave idle jangling. It would be more for the honor of God and his Gospel, if professors would either do more or say less; practice something like or profess nothing at all. Where is the communion of Saints become? when do professors meet together to edify themselves by godly conference? when inquire they one of another, where is a poor Christian either sick, or in other distress, that we may gather him a little relief? were not such a fellowship as this likest unto the purest Primitive Church in the days of the Apostles themselves? and were it not now fitter for believers, then live so privately minded as many? as though we could not be religious, unless (as of old) we cloister our selves like Monks, living within our private walls, feeding up our selves, & storing up for ours, but forgetting Joseph's affliction. And surely, what is the cause we see not such a comfortable communion, but because those that believe in God are so heavy unto good works? the richer sort which should be as great wheels to set forward the poorer, either look big upon them, or for other employments have not so much leisure as they: their own ploughs must forward whatsoever become of God's: and the poorer sort want both means and example.

Doctr. 3. In that the Apostle willeth Titus to affirm these things delivered, and addeth this as a reason, because they are good and profitable: we observe, that Ministers in their teaching must have respect to these two things. 1. That they deliver true, sound, and good matter in it self. 2. That it be profitable for the hearers. First, it must be true and sound, else are they not of God's sending, for whom he sendeth, he furnisheth with a word of truth: as on the contrary, Satan is a lying spirit in the mouths of seducers. Now then is it true when it is divided aright, and then divided aright when it is truly and properly grounded on the place whence it is raised; as also when it is truly and rightly applied. Aiming 1. to please God, and not men, or the times: 2. to beat down sin, and not open a door to liberty or licentiousness: 3. to comfort and encourage such as walk uprightly, and not make the hearts of those heavy, to whom the Lord speaketh peace. Let the doctrine be never so true, if it be misaplied it ceaseth to be God's, who always speaketh to the heart of his children.

Secondly, it must be profitable as well as true. For 1. everything in the Church must be done to edify, and consequently spoken also. 2. All assemblies are appointed for the profit, and for the better of the Church: 1. Cor. 11.17. 3. The commandment is, to deliver nothing but what may breed godly edifying, 1. Tim. 1.4. and not to strive about words to no profit: 1. Tim. 2.14. bounded with a threatening, that the Lord will come against such Prophets as seek out vain things, and such as bring no profit to his people, Ier. 23.32. 4. examples: Paul professeth of himself that he kept nothing back which was profitable, Act. 20.20. Nay the Lord hims • lfe setteth himself a worthy example hereof to all teachers and preachers: Isa. 48.17. I am the Lord thy God which • eacheth thee to profit, and leadeth thee the way thou hast to go.

Use. 1. It is not enough that a Minister be a great scholar, but he must be a true teacher too. Many a learned man is a false Prophet, whereof we have pregnant example in the Church of Rome, in whom we see the speech true, that in God's matters the greatest clearks are not ever the wisest men. It is obserueable also in the Scribes, Pharisees, and Rabbies of the Jews, that depth of learning hath not always the truth cheyned unto it: but that the Lord (according to his accustomed manner working in and by weak things) often revealeth more saving wisdom to some poor, contemned, humble soul, then to all the great clearks, who may otherwise profess that they have the very key of knowledge: which is not spoken that any should hence be emboldened to contemn so excellent an ornament as lea • ning is, but only to show that the Lord tieth not himself and truth unto it.

Object. But we have no teachers, who teach not the truth. Answ. We are to bless God that the truth of religion is so happily taught and protected as it is; and Satan wanteth of his will that it is so: and yet can we think that his malice now towards the end is so abated; or that the state of the Church is now above all times so privileged, as that he hath not his instruments still laboring to corrupt and deprave the truth; broaching so far as they dare their private opinions, for which the truth is little beholding unto them? The Prophet Jeremiah speaketh of Prophets who prophesied lies in the name of the Lord, and saith, they prophesied false vision, and divination, and vanity, and the deceitfulness of their own hearts: why what was that? in that they said, Ye shall not see the sword, and famine shall not come, but I will give you assured peace in this place. If we shall hear such sweet enchanting voices; all is well with us, we have the most flourishing and most reformed Church that ever was since the Apostles days; and we may take a nappe and rest in our peace and prosperity, what way can we be moved? surely, these words may seem the visions of men's own hearts, the rather in that the Lord by his own hand from heaven proclaiming the contrary, by durable plagues, and lasting judgments, of plagues, famines, unseasonableness of weather by years together: and for the troubles and oppositions in the Church, when or where were they stronger since the Gospel first entered? If we shall here voices whispering, oh men are too precise, too pure, too forward, and what need so much teaching, so much running & trotting to sermons; and disgracing such as frequent the means of salvation more carefully, with the terms of sermon-gadders and sermon-mungers, and such: Is the truth, which desireth nothing more then the light, beholding to such visions of men's own hearts: or can we here acknowledge the style of the spirit and word of truth? If we shall meet with doctrines giving liberty to profane gaming and pastimes on the Lord's sabboath; and then having gotten in a finger, go on to make it an indifferent thing, to keep or not to keep but only the times of Church required by law: and further, make it questionable whether we ought to keep this present Sabbath or devise some other; is not this as great a blow to the truth as she can receive, & more then she looketh for in the house of her friends? which let it prevail, we shall see a poor staruen piety among men in very few days. If we meet with other defences justifying and approving everything, and anything to be spoken in the pulpit besides the pure word of God, which is profitable to teach, improve, correct, and instruct in all righteousness: that a man may moil himself and hearers in pudles (I speak comparatively in regard of the pure word of God) when in the mean time the sweet streams which run from under the threshold of the Sanctuary are neglected: how is the truth here honored, when the Scriptures the fountain of it, are so unequally matched? If it shall be affirmed, that whosoever shall in name profess themselves to be Christians, the Sacraments are not to be denied them, although they be openly wicked, because all men are subject to sin. If men shall make a tush, and a light, or no fault, to swear by faith, or trothe, &c. because it is but a custom of the tongue: surely, we may say if these be the voices of Prophets, they are of such as Christ speaketh of, which deceive many, which make iniquity abound, and the love to the truth grow key cold.

Use. 2. To people to pray to the Lord, 1. To give pastors according to his own heart, not such as may seek out vain and foolish things, the froth of wit and learning; but such things as may feed their souls with wisdom and understanding. 2. For the spirit of discerning, [ 1] to try the spirits by which are of God: for the guise of false teachers is [ 2] privily to bring in damnable doctrines, and craftily to creep into men's affections; and men more easily run after them, because they speak something pleasing to corrupt nature, sometimes in the matter, sometimes in the manner: and therefore such as would not be deceived by them, must be provoked to more wariness. 3. For the spirit of subjection, [ 3] that they may receive the truth as truth: for else it will be just with God to give them over to be seduced with false teachers, and to believe lies. For those that despise his counsel, shall eat of the fruit of their own way, and be filled with their own devises: those that regard not to know God, shall by God be delivered up to a reprobate sense: and those that will not believe one Micah but hate him, shall fall into the hands of [ 4] four hundredth false Prophets to fall by them. 4. Commend the cause of the truth unto the Lord's protection, entreating him that it may be continued even to this our Church and Land: the which surely by the great contempt and abuse of the light, and the bringers of it, we have justly forfeyted; and deserve to be plagued with all kind of illusions, as Popery, profaneness, Brownism, Atheism; the which fearful judgments have made out great head already, and are forerunners of greater evils, and beginnings of more bitter sorrows, without timely repentance. And to what other ground can we ascribe all these evils, but unto the just judgment of God, for our hatred and abuse of the light, & the candlesticks of it?

Although Titus hath been in the former verse commanded to teach, and beat home such true and profitable points of doctrine as we have heard, yet must he know, that he hath received but half his errand, and is but half way in his duty; wherein if he would be complete, he must further circumspectly watch against and repress all vain and fruitless teaching, especially those kinds here mentioned: either suffering them not to break out at all; or if they do, to nippe and blast them quickly and betimes: if he can he must stop them in the head; if he cannot do that, he must stay them in the stream.

The verse standeth on two parts, 1. a precept, to stay foolish questions, and genealogies, and contentions, and brawlings about the law. 2. a reason of it, for they are unprofitable and vain. For the meaning of the words we must know, that our Apostle condemneth not the moving of every question in handling the word; for there are many necessary ones in divinity, which for our instruction and edification we may inquire and dispute: thus we read that Paul disputed often: and thus we are trained and furnished in the divinity school, to defend the truth of God against the adversaries of it: and where Solomon brandeth him with a note of folly that maketh no question but believeth everything, he showeth that there is a wise inquisition into necessary truths tending to edification. But the Apostle expresseth what questions he disaloweth in a Divine, foolish questions, that is, unnecessary, idle, of no moment, of no good use to edification, neither in faith nor love, in conscience nor manners. Where me thinks Paul by the spirit of prophesy foresaw, forewarned, and forearmed the Church of that great malice of the devil, which in after ages prevailed to the overthrow of all purity of religion and piety it self: and that was by turning men from the comfortable practice, and proper use of Scripture, to seek out an art of divinity appropriate to some few: and so suddenly came to turn all the sound knowledge of the Scriptures into a skeptike and questionarie divinity; whereby the devil kept good wits from the knowledge and study of tongues, and the necessary fundamental points of Christian religion; and set them on work in the speculation of strange, frivolous, and curious questions, wherein they were not one more against another, then all of them against God, and his truth, and the building of his Church. And this is the quod libe • a • ie school divinity, then which nothing is more highly magnified of many at this day, who had rather taste leekes then Manna: and although our Apostle granteth that it may have a show of learning and wisdom falsely so called; yet as here it is called foolish, so elsewhere he confidently termeth it both foolish and unlearned, because it is occupied in such questions, as have neither wisdom nor learning in them, while they make a show of both.

Such are their questions concerning their heavenly Hierarchies, and orders of Angels, concerning the degrees of the Saints in heaven, so definitively and magistrally determining, as though they had newly dropped out of the clouds: Paul durst never utter such things who was wrapped into the third heaven. Others of them as though at the request of the rich man they had been sent from hell, are as confident of things done in purgatory. Others are at red war whether things notional or • eall be better: some sweat in disputing whether the world could be better made: others to be resolved whether the Pope be more merciful then Christ, because Christ delivereth none out of purgatory as the Pope doth. But about their Sacrament and consecrated host, their tumults are such and so ridiculous; as a judicious Divine would be loath to foul his mouth or his hearers ears with them. These are the toils of the angelical, seraphicall, magistrall, and subtle Doctors, Scotus, Hales, Holcoth, Durand, and such monsters of Divines; which how much true learning they contain, the darkness of their ages in which they lived and since sufficiently manifesteth. God's righteous judgment was upon them and the whole world since for their sakes, and that sentence verified upon them, while they thought themselves wise they became stark fools. Let students look how they spend time in them, for the truth is, that if a man be devoted to them, he shall be ever learning, and yet never come to the knowledge of the truth: nay it may be feared of some who were towardly set in the truth, that coming into this school too timely, are now grown crooked and out of love with the truth, and are indeed turned into the things they read.

The second thing which Titus must resist, are genealogies, which also must be rightly taken, because there always was and yet is an excellent use of them in Scripture. Before Christ they were so necessary, as the Jews were commanded to keep public and private records of their tribes and families, yea and if there were any that could not tell or find his genealogy, he was not to be admitted; or if inconsiderately he were, was to be deposed from public office, Numb. 1.18. Nehem. 7.62. and to this purpose some holy writers of Scripture have set down for the use of the Church to the ende whole books of genealogies; but especially that the Jews might be able to bring their descent from the Patriarchs, as we read of Paul, who no doubt could bring his line down from Benjamin, Philip. 3.5.

The use of these genealogies was manifold, I will note two. First, to manifest the truth of God in the Scriptures. 1. In the accomplishment of many special prophesies to particular persons: For example; God [ I] promised to Abraham that he should be a mighty man: that this truth might be fully known, must be set down the whole descent and posteriritie, and Princes that came of him although never so wicked from Ishmael himself. Rebecca also had a promise of two mighty people's in her womb, and that the elder should serve the younger: how should this be known to be accomplished, but by the genealogy of them both, for which purpose even the dukes that came of Esau were all recorded. The like of Jacob's prophesy concerning Ephraim and Manasseh; for otherwise the wicked should have no name nor register in the book of God: it is not for their own sakes whose memories should rot, but for the honor of God and his servants they are there rolled; to show that the godly were not only inwardly but even outwardly blessed according to promise with such a fruitful race and posterity. 2. It is a great light to the truth of Scripture, when it setteth down the persons by whom, and the times in which every worthy thing was done; what also and by whom the Church suffered: how all nations were ever enemies to religion but one little point or corner of the world: how God had ever a Church in the world, even in the corruptedst times a little remnant of Israel that worshipped him in spirit and truth, which things are cleared by genealogy.

[ II] The second and principal use of genealogy is to manifest the true Messiah unto the world. As, 1. to show that because God would be appeased in the same nature that had sinned, therefore he was true man [ 1] and not in show: and that his humanity, incarnation, and nativity should not be obscure, his natural descent is by the Evangelists brought down from Abraham, yea from Adam, showing us thereby what is the proper end of all genealogy in the Scriptures. 2. The nobility of his birth, and [ 2] worthiness of his parentage, and that he was the right heir to the Jewish kingdom. 3. The truth of the prophesies concerning him that he was the son of Abraham, and of David, and that the scepter departed not [ 3] from Judah till his appearing. 4. The blessing wherewith that family out of which he came was advanced and distinct from all the tribes of the [ 4] earth. 5. His humility who came of all sorts of men and women, public and private, poor and rich, good and bad, that he might be a fit Savior [ 5] of all sorts of men: not disdaining to place in his genealogy Phares the incestuous son of Judah, and Bathsheba that was the wife of Uriah. And in these uses these genealogies may be still with sobriety read, taught, and heard.

Quest. What is it then the Apostle condemneth? Answ. Not any such as serve to the edification of the faith of the Church, whereof this of Christ a public person and Savior of the world is the chief of all; neither the keeping of the descent, so far as serveth to the preservation of right, justice, and civil peace. In which respect Kings and Nobles, yea and other inferior persons may inquire into that right which their ancestors have made their due: and must so hold their genealogy, as they may hold their right against all claims. But here is condemned all that recounting of kindred and petegree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp and vainglory. For this was the sin of the Jewish teachers, that whereas now by Christ's appearance all distinction of families was in religious respect abrogated: and now was no such need of genealogy as before, unless it were before Infidels, and such as were not persuaded of the right descent of Christ: yet they out of their pride would be much and often in extolling of their tribes and kindred; and so not only for these accessories let go the substance of religion, but as if they would build up that polity again which now was abolished, to the great hurt of their hearers, would much busy themselves in such fruitless discourses. These genealogies must Titus withstand.

By brawling and contentions about the law, are meant those hot contentions which yet many Jews and Judaizing teachers did trouble the purity of religion withal; striving still to bring back again the observation of Jewish ceremonies; such as was circumcision, differences of meats, and days, and garments; as though Christ were not yet come, wherewith the Church in that tender age was much molested. But now our Apostle pointeth to another end of the law, namely, to institute the life, contain in obedience, and lead unto Christ; but not to shadow Christ to come as before, who by his coming hath put an end to all such ceremonies.

Of all these endless questions, idle genealogies, and brabling contentions, the Apostle giveth this censure; that although they may seem to have a puffing kind of knowledge, and be stood for as for fire and water, as if the whole substance of religion were placed in them: yet are they unprofitable and vain, far from instruction and edification of men in true godliness; yea indeed great hindrances thereto, as taking up time and labor, and wits of men which should better be employed; which as we said, is a forceable reason to avoid and repress them. Hitherto the meaning.

Doctr. 1. The Devil is ready in the purest Churches to corrupt the purity of doctrine, by stirring needles & endless questions, either in substance of doctrine, or in ceremonies; wherein men will be as hot as if all religion were placed in them: And thus shall the peace of the Church be troubled, the free passage of the Gospel hindered, the godly teachers grieved, and all for things unnecessary and idle: things sometimes so far from profiting the Church, as that they much hinder it, and obscure the doctrine of true religion. All this appeareth plainly in this our example. The malicious man is ever sowing tares in God's field, and if he cannot extinguish all the light of Christian doctrine, if he cannot pull down as he would the substance of truth, he will do what he can; he will make dissention in smaller matters, whereby many shall be offended, many cast back that were coming on, and many other kept back, who might come on in time. So when the Disciples of Christ and John consented in the substance of doctrine; yet could he make them quarrel in washings, and fastings, and such ceremonies. Paul and Barnabas consented in substance of doctrine, yet for a very trifle and indifferent thing, (the company or leaving behind of Mark) were so exasperated and divided, that they did separate one from the other. And if he be so forceable in good men that he taketh the advantage of flesh in them, much more doth he effectually work in unconscionable men who are all flesh, and all corruption. Easie were it in all ages to discover this eminent note of Satan's malice in false teachers, namely, that they were ever more earnest in urging and constraining of men in their own devises, then to the duties of the moral law. Christ charged the Pharisees that they placed more religion in washing potts, cups, and beds, then in keeping God's commandments. These Jewish teachers, Act. 15.29. are branded that they troubled the Church with words and combred men's minds (even in the Apostles days) with things dead, and unnecessary, with circumcision and ceremony. And is not God's judgment come upon the Papists at this day to the uttermost, who have called back all these Jewish ceremonies again, and so long contended for them, that they have lost the substance of pure religion, and the truth hath betaken her to her wings? Their school divinity is turned away from Christ's body, to his garments: their main disputes are taken up about works of preparation, free-will, merit of works, works super errogatorie, purgatory, differences of garments, meats, days, vows, pilgrimages; which are such things as Christ wrapped up together and left in his grave, when himself rose again. And their doctrinal divinity to the people, as we read it in the postills, but school distinctions, and legends fables; or of latter times, bitterness against the first restorers of religion, who oppose their former false doctrines. And for their heat in urging these things above all the commandments of God, none is so blind but may see that they more severely punish him that fasteth not their lent, then such as are manslayers; more him that keepeth not one of their Saints days, then him that keepeth never a Sabbath thorough the year: that they make it a greater sin for some sorts of men to marie a wife, then to live in secret filthiness all their lives long. Thus the devil having gotten in his head, easily thrusteth in all his body; and if he get a Church or people at this advantage, that he can comber men's minds with needless things, and stir up brabbling contentions about unprofitable and vain devises of men; he is in great hope and probability ere long to put out that light, which he hath all • eadie so far darkened.

Use. Let us acknowledge the work of Satan, when we see men who are all of one sound judgment in the substance of religion, and so should be brethren; to be at such hot strife and opposition for matter of ceremony, and for things in comparison vain and unprofitable. 2. Let us not count it a strange or new thing, to be too much offended at it. 3. Let us pray the Lord, who can rebuke Satan, to dissolve such works of the Devil, least in the ende too late we lament the loss of the truth.

Doctr. 2. In Titus his example, every Minister is bound not only to teach profitable things, but to resist the contrary. He that would be faithful in the house of the Lord, must behave himself in building these spiritual walls, as Nehemiah did in building the material wall of Jerusalem. He must be ready with his tool in one hand, and his weapon in the other, both to build, and defend his building. He must be so far from vain teaching in himself, as he must not suffer it in another, if it lie in his power to hinder it. The doctrine being so plain, as it is to be read out of the words of the text, we will spend no labor in the proof, but reserve it to the use, which is,

1. To reprehend sundry sorts of teachers. 1. Such as weary themselves and hearers with knotty questions, which are as parables to the people, wherein while men exercise their wits, to get a name of profundity, they do no little hurt: for they fill the heads and hearts of their hearers with intricate doubts, often leading them into such labyrinths, as they cannot wind them out of; and then the devil hath matter to work upon; for either he taketh up their minds with such needless questions, which hinder matters leading to true piety: or else maketh them waver in the truth, or bringeth them on to open profannesse, when they see that every truth may be called into question, and probably oppugned; and so they care for no truth, as having none to insist in. Preaching is not a tying of knots to untie them again, nor a school problem, but a building up of men in the obedience of saith and repentance.

2. Such as tire themselves with curious questions, to which corrupt nature is very prone in unsanctified teachers and hearers; and these as unprofitable and vain as the former: teachers would find out the equality and inequality of glory in heaven: would have us know whether we shall know one another in the life to come; would instruct us in the year and time of Christ's coming to judgment: would find us out the cause why God rejecteth Saul the King, and electeth Saul the persecutor. But here it were good to remember the woman of Samaria her answer to Christ, The well is deep, and I have no vessel to draw with. Hearers likewise would fain know where Moses his body was buried; how and whither Elias was carried: what God did before the world was made: they will no longer stand in the outward court, but presumptuously with Pompey, thrust into the sanctum sanctorum, to pry into God's secret place: yea although it be sequstered from the rest, and veiled, covered, and shadowed with the wings of the Cherubims. But let such beware they buy not their presumption as dear as he did his; there is danger in climbing, and our lesson given us is, not to be ouerwise, but wise to sobriety. It is a fearful taking of God's name in vain, to take his word to make a ground of our own devise in things not revealed. It is an high presumption to seek to discover that which God hath not uttered, whose glory it is to keep some things secret to himself. In a word, it is a point of extreme folly, whereas the Lord hath delivered such high things in the Scriptures to exercise our understandings; that (as the ancient speak) were we elephants we might swim there; that we should leave these and wast out our time in things not revealed. True it is that knowledge is profitable, is sweet, and profound: But what then? although it be profitable to warm a man's hands by the fire, it is no wisdom to thrust ones hands into the fire▪ to use the beams of the sun is profitable to perfect the sight; but unless we were eagles, to gaze upon the body of the sun is to destroy it. So likewise honey is sweet, but we must so much the more beware we eat not too much. And there is a knowledge too high for David himself: an humble ignorance is an high learning where God would not have us to know.

Now the better to restrain our selves herein, 1. Labor to see the corrupt disposition of the best in this point: the deer children of God have had their idle and curious questions: Daniel a man greatly beloved [ 1] would be enquiring concerning the ende. The disciples bewrayed their weakness both before and after Christ's death, John. 8.1. Master, who sinned, this man or his Parents? whereas Christ wisheth them to look at God's scope in all his actions, which is his own glory: so after his resurrection, Lord, will • thou now restore the kingdom to Israel ? and Peter of John, Master, what shall this man do ? Secondly, acknowledging it a fruit of pride, let us compose our hearts to humility, as David, Lord I [ 2] am not high minded, I walk not in things too high for me, but as a weigned child: it is a spice of pride of heart to seem to know more then others. 3. Consider the unprofitableness of such knowledge, it puffeth up, it edifieth not; one compareth such curious questions to Creuises, which [ 3] have more picking then meat. 4. The danger of it, for hereby men grow [ 4] to scorn the simplicity of the gospel, and so forfeit their salvation. This mother and daughter we read of in Libanius Julian's schoolmaster, who meeting with a Christian, asked him in scorn this question, I pray thee seeing thou holdest on the carpenters son, tell me how he is now occupied, what is he doing? The Chrstian answered him, he is on his trade, making a coffin for thy Master and scholar Julian, who shall have a cast of his office ere long, as a little after Julian was slain in battaell, carried to Antioch in a coffin and there buried. Note the fearful ende of curiosity in God's matters. A third sort of teachers offend in wringing allegories so far as instead of milk blood cometh, and in studying for quaint terms, as fit for their message as Saul's armor for David: whereas the wisdom of a man of God, is to speak • things agreeable to the analogy of faith, and in the style of the holy Ghost, unless any man think he can speak in a better, which were to take upon him to teach the Lord to speak; or defend that the Scriptures want light to express themselves. And indeed such teaching is in it self like some stuffs starcht and stretched, and set out with a fair gloss, but come to the wearing or wetting it shrinks and shriules like cobwebs: and in the hearers effecteth an admiration of the man, but no sense of the matter: ask common people, what learned you at the Sermon? oh he is a proper man and a good scholar, and this is all that the most have learned: a just hire of such vain and unprofitable things, the work is consumed before it come to the fire.

Use. 2. People must not desire such doctrine as Ministers may not teach. Nature desireth to change pasture often; and the ear so far as uncircumcised is Athenian, itching after novelties: children would be in new lessons before the old be half learned; so Christians cannot away to dwell in that pure doctrine which would lead them in true godliness: whereby often by the judgment of God, they forfeit their faithful Pastors, and in God's wrath have hirelings set over them that feed them with wind: they desire fine words and profound matter, and are weary of plain doctrines; and they have a picked language and vain speculations, they ask and have. But no sooner is Manna loathed, but quail are rained, but with vengeance: it is flesh, but a meat that rotteth in the mouth, even between the teeth.

Use. 3. In private conferences man with man avoid these vain questions; that all our private communication may tend to edification: fathers must teach their children with Abraham in God's ways: children must depend upon their fathers, and ask them of such things, see Psal. 44.1. Mothers must teach their young children the Scriptures, as Eunicha did Timothy: Masters of families should make their families petty schools and nurseries of divinity: we read how Apollos a great man proceeded a doctor in Aquilaes house: our private houses should be Churches or Chapels; therefore such idle and vain questions should find neither time nor place in these our private Churches.

The fittest dependence of these words with the former, I conceive to be this. Paul having exhorted Titus both to teach the truth according to godliness, as also to resist all such foolish and vain doctrine as might do hurt in the Church of God: Titus might object, This indeed is my duty wherein I intend to exercise myself with diligence; but when I have labored and done all I can, many there are who will not yield to the truth, nor submit themselves to this ordinance of God; how am I to carry myself toward such? Ans. The Apostle careful to prevent all such things as he foresaw might be hurtful to the Church, giveth direction in these two verses how to proceed in this business also. The former giving direction and laying down the duty, and the latter enforcing the same by moment of reason. In the former are three things to be considered. 1. the persons against whom Titus is to deal, here called heretics. 2. The direction how he is to behave himself towards them, reject them. 3. The orderly manner of proceeding, after once or twice admonition. The latter verse containeth the reason of this severity, because such persons are incurable and incorrigible: which is proved by two arguments. 1. such a one is subverted, that is, turned or cast off the foundation. 2. he sinneth against his own conscience, being damned of his own self, that is, he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced.

For the first, who is an Heretike? Answ. He that professing Christ, yet inuenteth or maintaineth any error against the foundation of religion, and that with obstinacy. For the opening of which description three things are to be noted. First, that an heretic must profess Christ. For Jews, Turks, or Pagans cannot properly be Heretics, although they fight against Christ and all religion in all the foundations of it. These are more properly called Heathens, Infidels, and Atheists without God in the world. But the person whom Titus hath here to deal withal, is one within the Church, and cast off from a foundation upon which he seemed to stand. Secondly, he must maintain an error in doctrine (for if men err in practice they are rather hypocrites, and profane wretches) and this error must be fundamental, that is ouerturning some ground or article of our faith: for it will not make a man an heretic, not to believe the fables of Saint Francis, although Pope Benedict 4. so determine. Nay if a man should hold something wherein the Scriptures are his adversary, as that an oath is not to be taken, and war is not to be made by Christians: such a one were in a gross error, but not presently sunk into heresy. But if any man shall maintain justification by works, a daily sacrifice for satisfaction for sin, or any other righteousness or work to stand before God in besides Christ; the defense of this will easily prove heresy. And hereby the Popish doctrine is clearly proved heretical. Thirdly, this error must be willfully and obstinately maintained; for he must reject admonition, and strive after conviction: and this properly maketh an heretic. For everyone that holdeth an heretical opinion is not an heretic: a man may by simplicity, levity or rashness, or gentleness of nature be drawn into such an opinion: but if admonished of his error he contend not, but is ready to yield up himself to the persuasion of truth, he is no heretic. For these three things make up an heretic. 1. error. 2. conviction. 3. obstinacy or weddednes to his opinion.

Hence first note by the way, what an heavy thing we charge him with, whom we brand with the title of an heretic: for we charge him to be one who resteth not in the wholesome word, but maintaineth such an error as hath turned him off his foundation: one that contemneth the judgment of the Church, despiseth wholesome admonitions: continueth in his damnable opinion against the light of his mind, against the check and accusation of his conscience; and being condemned of himself, heapeth up sin upon sin: All which censure if we shall hastily pass, we shall hardly avoid rash judgment: for if every error in divinity presently made an heretic, the Apostles themselves had been no other then heretics, who at first were so erroneous and ignorant in many things of the greatest moment in religion.

What a false witness then, hath that Apostate Church of Rome passed against ours, and all the reformed Churches; whose teachers in all their sermons and writings style us by no other name then heretics? whereas they cannot show wherein they have convinced us to have departed from the Catholic and Apostolic faith: and much less that we have with pertinancy, and against our own consciences maintained any falsehood. Indeed if our rule be their Canon law (which judgeth him an heretic who speaketh against the Romish Church, or obeyeth not whatsoever the Pope decreeth) we cannot avoid that name. Or if we should teach (as they do, and that after conviction) that the Saints in heaven are mediators by their merit and prayer: that prayer is to be made to Saints and dead men; that we can be justified by the merit of our works, by fasting, prayer, pilgrimage, or any such observance; that concupiscence is no sin in the regenerate, that a man can perfectly fulfill the law: that Saint Dominike performed more miracles then Christ, and all his Apostles, and was far greater then John the Baptist: we could not avoid but be heretics indeed: because these and a number such are contradictory to the canon of the Scriptures, reverse the foundation of religion, and yet are obstinately defended by them.

And further, let men see hence how inconsiderately they cast the names of old heretics to the blemishing of the lives and ways of many godly and worthy men: as when Christian and religious men are termed by the name of Puritans, an ancient sect of heretics, with whom these have but small acquaintance. The like may we say of that reproachful title of Scismatikes, who quickly degenerate into heretics, who rent the coat of Christ, and make division in the Church: sometimes for some opinion, but more usually about some orderly rites and ceremonies in the Church. Now then to challenge men of schism: 1. the Church must be proved to agree, and to have the unity of truth both for doctrine and rites. 2. men must be convinced by the word, that the doctrine is the wholesome word, and the rites and ceremonies are edifying, orderly, inoffensiue, and not superstitious. Object. But some are so peevish they will never be convinced and satisfied. Answ. The reason hereof seems to be, because the Church is sometimes a party in such a question; and therefore it were wisdom to bring upon such parties the judgment of other reformed Churches, to make up such a conviction. And then when all such good means are used, if men separate from the Church, let them lie justly under the reproach of their sin. But far be it, that everyone who carrieth a diverse judgment concerning some rites in the Church wherein he lives, should presently become a scismatike; for such a one may still cleave in heart, in affection, and in personal presence unto the Church, and be far from interrupting the unity of the Church. Yea far be it that every departure from those that call themselves the Church, yea in main points of doctrine, should be schism. Were Elias, and Elisha Scismatikes, because they departed from Jereboam's worship? were our Savior Christ and his Apostles schismatics in departing from the doctrines of the Pharisees and Sadducees? No, it was Jeroboam; it was the Priests and Pharisees (who pretended themselves to be the Church) departing from the truth, and so from the true unity, that were the authors of Schism herein. And so for rites, how can we stop a Papists mouth, if we shall say that those men who depart from rites tending to the weakening of faith and doctrine, or offensive and superstitious; are presently to be ranked amongst Scismatikes? for have not we our selves thus departed from an hundred Romish ceremonies, and yet we say they are the authors of Schism therein. Let this rectify our judgments, and keep us from rash censures in matters so capital, and so difficult. If any Catholic spirit will still reproach us as Scismatikes; surely we will rejoice herein, that we are not of them, whose canon hath taught us, that if Christ and his Apostles would not subscribe to all their decrees, they should escape no other terms but be reputed Scismatikes at the least, if not burnt for heretics.

Secondly, note that there have been, and shall be to the end heresies in the Church. Christ was no sooner ascended, but that blessed doctrine of his (even while the Apostles yet lived) was oppugned by heretics: which seemeth to be the ground of this precept. Nay no sooner was there a Church, but heresy the disease and corruption of it, began to discover itself; and truth ga • e only the start, & was before heresy; yea the • a • es came up with the good seed in the field of the Lord. The reasons of this doctrine are, First, so long as the causes of heresy remain, it [ 1] self must needs continue: but the causes shall be and ever have been in the Church; and these are ignorance of God, pride of heart, self conceit; overweening of gifts, want of love to Christ and his truth; Satan's malice, ambition, covetousness, flattery and many moe: in a word, so long as there is a mixture between good and bad, there will be a fight between them. Secondly, the Lord in his providence suffereth [ 2] false prophets and heretics to rise up among his people, to prove & try them, whether they will cleave unto him or no: Deut. 13.3. they are the Lord's fan brought into his floa • e, to separate between the faithful and unfaithful: whereby the wicked fall off, as being thrust away from the Lord, verse. 7. and the godly, who are by Satan and his instruments accused to be hypocrites, are manifested • ound at the heart, and faithful to the ende. So the Apostle, 1. Cor. 11.19. There must be heresies, that those who are approved of God, may be known: he saith not it is possible, but necessary that heresies be, as fire to try and purge the gold. Thirdly, [ 3] the Lord in his justice punisheth by such the contempt of his truth, and the careless and vnaffected entertainment of his word. For justly are men who will not receive the truth in the love of it, given over to strong delusions in the believing of lies: If Christ and his Gospel cannot be received, Antichrist (when he cometh with all lying wonders, and prevailing errors) shall. If the truth in Michas mouth be contemned, 400. false Prophets shall prevail with their lie. So have we seen that where a faithful Pastor hath been lightly set by, the Lord hath one way or other removed him, and after his departure sent in some grievous wolf or other, that hath not spared the flock. Fourthly, the wisdom of God [ 4] permitteth it: for although it seem to poison utterly & destroy the truth; yet indeed he turneth it to the clearing and confirming of it, it being an occasion that the truth is further sifted into; that as sparkles issue out of the striking of two flints together, so the truth discussed and disputed, becometh more lightsome, and more victorious: yea the gold cometh no brighter out of the fire, then the truth out of the trial of opposition and contradiction.

Use. 1. Whensoever Satan according to his accustomed malice against sincerity, stirreth up any troubles to stay the course of the Gospel, to obscure the shining brightness of God's glory, and to bring confusion into the most wise orders, and ordinances of God, then the Lord so overruleth the matter, as that he always bringeth light out of darkness glorifieth himself, purgeth his floare, proveth his people, quickeneth their zeal, and traineth them in humility and obedience. Let us not then be discouraged, if our eyes see many trials, and in them many fall off, if we see the truth oppugned, doctrines of liberty broached, backed, and zealously maintained: for surely, although the Lord herein may justly correct our manifest contempt of the truth, yet can he not, nor will forget his own glory.

2. We ought to be so far from troubling or hindering, as that we must affect, pray for, and to our power procure the peace of Jerusalem: yea so far herein to strain our selves, as that only peace and truth may abide vndiuorsed. But well saith one, that he who hath magnified his truth above all things, Psalm. 138.2. hath also advanced it above peace.

3. Use means to avoid heresy, and keep out of the degrees of such a distasteful fruit of the flesh, Gal. 5.20. The chief of these means are, 1. to lay thy ground in humility, which only cu •• eth off contention, [ 1] the eldest daughter of pride, and hath the promise to be taught in the way. 2. to be diligent in the hearing and reading, but especially in [ 2] obeying the word; for this is the ready way to attain and contain thyself within the bounds of truth, John. 7.17. If any man will do his will, he shall know whether the doctrine be of God, and whether I speak of myself. And whosoever embraceth the counsel and wisdom of the word, he walketh safely, and his foot shall not stumble, Prov. 3.21.23. where note, with what conscience any Papist dare say, that the Scriptures are the causes of heretics. Thirdly, to grow up in the affecting and love to the truth: for so shalt thou grow in the hatred of falsehood, [ 3] Psal. 119.113. David had never come to such an hatred of vain inventions if it had not been for his singular love unto the law. Fourthly, beware of heretical books and company: for thou canst hardly get good [ 4] out of the former; and as hardly do good unto the latter; but most easily receive harm from either; both of them being leaven and infectious. The like may be said of sticking unto Philosophy in matters of faith: for even this will easily breed an heretic. Fifthly, content thyself with thy estate and portion, be it more or less, covetousness and ambition [ 5] have thrown down a great number of the stars of heaven, from their former shine, and been the seeds of most heresies, as in Ecclesiastical story appeareth: yea in our days not a few have grown into dislike of their estate; who in hope of better preferment, have betaken themselves unto the heresy of Popery, and therewith have drunk in all manner of deadly poisons; that treasons, parricides, murders of kings, blowing up of whole states, with all such desperate attempts, are most resolutely undertaken, and as unnaturally acted by them.

Now having cleared the first point who are heretics, we come to the second, namely, how Titus must carry himself towards them: and that is, he must after once or twice admonition reject them. Now because admonition is first in nature and order of proceeding, though it be not so in the placing of the words, we will consider of it somewhat in the first place. And first it will be demanded what kind of admonition this is, I answer, that this is not meant of that private admonition, whereunto both private Christians and the Minister as a Christian are bound towards those that err, and are known so to do; but of that public admonition in the face of the Church, which is a servant and maketh way to the public censure of excommunication. For it maketh way to the Churches rejection of such a one, as the next verse showeth incurable, both because he is cast off the foundation, as also is condemned of his own conscience. Further, this admonition must be once or twice, namely, when the Pastor hath privately conferred with him for the conviction of his conscience, and admonished him to the revoking of his wicked error: if now he still stand out, then general warning is to be given two several sabbaths, of such an offender in the congregation, not yet naming the person, or cause in particular, but threatening the sentence of excommunication, unless the delinquent come in in the mean time, and yield himself unto the truth. And thus shall he see that all gentle and good means are used with him, before the Church descend to such a grievous censure.

Object. But Christ requireth three admonitions, Matth. 18.17. why doth the Apostle urge but two: yea Paul himself admonished the the Curch of the Corinthians three times, 2. Cor. 13. 1. this is the third time. Answ. Those places speak of the process of private persons in private offenses, which goeth before the public notice and proceeding of the Church. 2. Paul dealeth by Epistle in a loving and fatherly manner, and prescribeth not to the Church how to proceed in their public censures. 3. In such questions of fact, for the manner of process, much is left to the wisdom and judgment of the Church; which may so proceed as may make most for the good of the party; and may use two or three admonitions at their discretion: but so as admonitions must not be multiplied (as we say) toties quoties, nether on the other hand must be under the number of two, for two must be the least.

Doct. Hence we learn that even heretics and enemies to the church, must be tenderly and lovingly dealt withal, so long as there is any hope that they may be gained and won. Neither must they be severely or suddenly proceeded against by the Church, but upon due warning and [ 1] threatening. For herein, 1. the Church being the daughter of God, [ 2] shall resemble God himself; who still admonisheth before he strike. 2. the commandment is, that those that are spiritual must ever labor to restore offenders by the spirit of meekness: and never to remove till all means of restoring have been assayed: so that severity at first in those that are spiritual were mere cruelty. 3. This softness in the proceeding [ 3] of the Church, bewrayeth her love of the party, maketh his sin better known unto him; letteth him see the danger of it: and if all this be scorned and contemned, it heapeth coals upon his head, and maketh the ensuing censure more just and heavy. 4. Hereto join the examples [ 4] of Paul, who turneth not to severity till gentleness do no good; nor useth the rod, so long as the spirit of meekness can prevail: yea of our Lord Jesus, who pronounced not his woe against Chorazin and Bethsaida, till other great means used with them were rejected by them.

Use. 1. Hence may we gather the meaning of sundry places in the Scripture: as Rom. 16.17. Brethren, I beseech you mark them diligently which cause divisions and offenses among you, and avoid them: 2. Io • . 10. If any come and bring not this doctrine, receive him not: these and such like places must be understood by this our text, namely, after admonition, and good means used for their reclaiming, they must be avoided and rejected, and not before.

2. If heretics must be thus dealt with, how much moree are we to deal lovingly with brethren, who fall not willfully, but of frailty? how careful should we be to set them in joint again tenderly; covering the bitter pill of reproof with sugared persuasion? how should the spirit of Moses cool and moderate the spirit of Elias towards brethren? surely here must be loving admonition, not once not twice, but so often as they offend, so as it be not with contempt and scorn of religion and discipline.

Reiect him ] There is a twofold rejecting of a man; the one more private, whereby every Christian is bound to forbear the familiar conversing with such as are openly wicked & scandalous in doctrine or life: but especially the Minister or Pastor, whose life is more remarkable and exemplary must be more careful to avoid the company of such. And this is by some thought to be here meant, as if they advised Titus, that when in his course he should meet with such a person, who after admonition and good means of reclaiming him, should still add pertinancy to error; he should thenceforth leave such a one to himself: neither familiarly conversing with such, least he should occasion others also so to do: nor yet to neglect the Church in striving against the stream with such a one: for all that labor were but lost; which were it taken against weakness and ignorance, it were hopeful; but being against malice and obstinacy, is desperate; and therefore avoid him, make not nor meddle with him, let him alone to God's judgment; what hope is there in washing an Ethiopian? to build one that is cast from his foundation, were to hang an house in the air; and therefore unless thou canst hope that he who will not yield unto the voice of the Prophets and Apostles, will yield to thy private persuasion, meddle not at all with him. But as I noted in the former point, there is more included in the precept; which is to be extended to a more public rejection of an incurable person who will receive no good; but is likely to do much harm in the Church by infection if he be suffered. And this the word noteth, which properly signifieth to be drawn out of a city as an outcast: and translated to the Church to betoken the casting out of a man by excommunication; or a cutting him off from the society of the Church. And whereas there are two degrees of excommunication; the former separating from all brotherly society with the members of the Church: and the latter cutting off from the body of Christ: which is nothing else but that fearful anathema, and curse pronounced by the Church against him, who is discerned to have sinned against the holy Ghost. The former of these two is here meant, called of old, a thrusting out of the synagogue; and is a casting out of an obstinate sinner out of the company and communion of believers, who are the members of Christ: and this is the censure which heretics are liable unto.

Quest. Who must avoid them? Ans. The whole Church, but especially the Pastors, least their remissness or familiarity with such make the people more bold with them: for it is meet that the whole Church should have knowledge, approbation, and consent in that which concerneth the whole.

Quest. But how far must they be avoided? Answ. Our Savior showeth in general, Matth. 18.7. when he commandeth us to account such as will not hear the admonition of the Church, as Publicans who were known by the name of sinners and wicked men, Luk. 15.2. or as Samaritans, with whom the Jews meddled not, John. 4.9. and the reason was because they were heretics 2. King. 17.33. unto this day they do after the old manner they neither fear God, nor do after their ordinances, nor after their customs, nor after the law, nor after the commandment which the Lord commanded. The Apostles more especially in sundry particulars express the nature of this censure, 2. Thess. 2.6. withdraw yourselves from everyone —1. Cor. 5.11 with such eat not: 2. John. 10. receive not such into house, nor bid him good speed. In which places although it seem, that such persons are to be utterly cast out of every Christians affection; as those who are justly to be hated and rejected, and to whom common humanity seemeth not to be due from Christians; yet must we observe herein sundry cautions, if rightly we will conceive of it.

For 1. this censure infringeth not any of the bonds of civil right and society; but that an excommunicate Magistrate remaineth a Magistrate still, and must of all Christians be so acknowledged, and all such offices performed him as are due to a Magistrate. Thus Ambrose obeyed [ 1] Theodosius whom and when himself had excommunicated: Yea Christ himself and his Apostles willingly obeyed the heathenish and persecuting Emperors. This censure then may make them as heathens, and no Christians; but not as no Magistrates.

2. An excommunicate person is not loosed from the bond of common [ 2] humanity; but everything must be ministered unto such a one, as is necessary for the preserving of his life: Rom. 12.20. If thine enemy hunger, give him meat, and if he thirst, give him drink. Hence is it lawful to sell him commodities, and consequently to buy of him, and bargain with him: and if he be before a partner with us in any civil business, as in matter of inheritance, trust, or commodity, we are not by this censure loosed from that fellowship, which is no nearer then we may and do contract with very strangers. I say not now we may contract familiarity with him as a friend, but fellowship as being a man of our own mold. Object. 2. Job. 10. Bid him not good speed, which is the least courtesy we can show any man: and, 1. Cor. 5.9. Paul wisheth the Corinthians not to mingle themselves with fornicators. Answ. In the former place it is no part of the Apostles meaning, that Christians should show themselves any way uncivil or inhumane, whose carriage must be such towards offenders as may win them, rather then set them further off: but would not have them so courteously to salute such a one as a familiar or friend, but rather as a stranger, least they should seem any way to give the least approbation unto their error. The latter place is to be understood of private and familiar contracts also in friendly society, which such open sinners are to be debarred of, least they be made more obstinate in their sin: and thus in the verses following the Apostle expoundeth himself, with such a one eat not. And if we should stretch the place to more necessary public contracts in bargains (besides many other inconveniences which we might name) we should hereby come too near that Popish position; that faith, promises, and oaths are not to be kept with heretics; who have right to all civil equity from us, for although they remain not brethren, yet remain they citizens.

3. This censure looseth not the bands of natural right; but such as are of the family in consanguinity or affinity must perform all duties to [ 3] such a one, which such a relation hath made his due. The husband to the wife, and the wife to the husband: the child to the father, and the father to the child; the servant to the master, and the master to the servant: the kinsman to the kinsman: nay in these nearer societies, even that entire familiarity, which the ancient ascribed to the identity of three things, namely the house, the bed, and the table, must not be denied of those from whom it was due before this censure: for he that was a brother before, remaineth a natural, although not a Christian brother.

[ 4] 4. This censure looseth not the bands of all spiritual society, but that notwithstanding it, we may and must 1. love the excommunicate in the Lord. 2. admonish and rebuke him. 3. pray for him, though not with him. 4. upon his repentance, receive him like a brother as before.

Quest. 1. Wherein then standeth this separation? Answ. 1. From all [ 1] those spiritual good things which the Lord communicateth in the Church, as the word, sacraments, prayer; for these are holy things, and the privileges of the faithful, out of whose society the other being cast out, they are as swine, to whom such holy things may not be cast, and as dogs, to whom the children's bread belongeth not. Object. But if you shut them from the word, you bar them from the means of their repentance. Answ. Both the word, and the nature of the censure shutteth them out of the congregation of God's people, and the practice of the ancient Church, which suffered them not to enter within the doors, of the Church. The Jews permitted not the Publicans in their sinagogues, but accounted them as Heathen; neither would Ambrose suffer Theodosius the Emperor while he was excommunicate, to enter into the Church of Milleyne. But that now such persons are admitted to hear the word, it is by an indulgence of the Church, which I will not now stand to examine.

[ 2] 2. From familiar converse in the outward life, so far as necessarily we are not bound unto them: as in the examples of the Primitive Church I could be plentiful, both in teachers and in believing Christians. Famous is the practice of John the Evangelist towards Cerinthus when he found him in the bath, and of Polycarp towards the heretic Marcion; who as Irenaeus testifieth, would fly from the place where the heretic stood or sat, as fast as he could, least he should here any heretical speeches.

Now the reasons why we are thus to avoid the excommunicate, are these. 1. That the offender may be brought to soundness of repentance; [ 1] for whatsoever power is given to the Pastors and Churches, is given to edification and not for destruction, 2. Cor. 10.8. And therefore such an offender must, 1. have his conscience terrified, by being delivered unto Satan: that is, cast out of the Church: out of which Satan ruleth, and setteth up his throne. 2. Another end in regard of the party, is to shame him, both by the public rebuke of the Church in [ 2] proceeding against him; as also the avoiding of him as one of another society: 2. Thess. 3.14. Withdraw yourselves—that he may be ashamed. 3. To work sorrow in him for his sin, for the destruction of his flesh, and fleshly corruption, which is the ground of true repentance: see [ 3] 1. Cor. 5.5. 4. To effect a desire to be reconciled first unto God, and then unto the church, against which he hath offended. And thus, 5. his [ 4] spirit shall be saved in the day of the Lord. [ 5]

2. There are other reasons in regard of the church. First in general, that it hear not ill, as a maintayner of vile persons: and much less as if it self were a sink or sty of filthy swine; who profess themselves washed by the justification of Christ, and the sanctification of the spirit. The Apostle Paul aimeth at this, 1. Cor. 5.1. It is certainly heard that there is fornication among you : and maketh this bad report the first ground of their proceeding against the incestuous person, as though he had said, these things ought not to be heard amongst you: no not once named among Christians. Secondly, in respect of the special members. 1. That they may be safe from the infection of such open and obstinate wicked ones: which is also the Apostles reason, 1. Cor. 5.6. A little leaven, soureth the whole lump: a little sparkle kindleth an unquenchable flame: a little pitch defileth the whole man, yea their very word, (and much more their conversation) creepeth and corrupteth as a gangreene. Worthy is it here worth our remembering, how when the Emperor Theodosius senior was desirous to confer with Eunomius the Arian Bishop; his wife Placilla the Empresse very earnestly dissuaded him, least he being perverted by his speeches, should begin to like of his heresy. 2. Least partaking with his sin, he should also partake of his punishment; as all Israel did for Achan: one rotten membe • not cut off endangereth the whole body, and threateneth peril to the whole. The injunction of Moses hath here place, Depart from the tents of these wicked men, and touch nothing of theirs, least ye perish in all their sins. 3. For examples sake, least any of the rest grow to the like boldness, and obstinacy in sin; but rather by such separation be terrified therefrom: 1. Tim. 5.20. Them that sin openly, rebuke openly, that the rest also may fear. All which ends being so necessary, as by the Scriptures they appear to be, we see what a maim it is in any Church, when this rod is either not used, or not aright.

Quest. But whether may private Christians avoid an open notorious sinner, before the Church have rejected him? or what must we do while the Church winketh, and will not do her duty in casting them out? Answ. We may and ought to avoid the familiar society of scorners, and open wicked men for the former reasons, even before the Church have cast them out: but not as excommunicate persons, or members cut off; that we abstain from the word and sacraments because of such, until the Church have cast them out: for else a way is easily beaten and paved to Schism and rash separation. And if the Church do not (as she ought) cut off such rotten members; yet is no door opened to personal excommunication, seeing this censure is the common action of the whole Church, and not of any private person, or persons. We must then bear them as we do festered members with pain, and sorrow, yea and complaints to such as can help us: but not break our patience for that which our selves cannot, and others will not cure for us. And thus (as one very well answereth the like case) shall we be blessed even in hungering and thirsting after righteousness; and the sin shall not lie at our doors, but where it is committed, and abetted.

Quest. But it seemeth if heretics must only be avoided, that it is not lawful to put them to death. Answ. This being a matter of fact, is most properly belonging to the Ciuil Magistrate: who wisely considering both of the quality of the person offending; as if he be a leader, a seducer, or willful in his error; as also of the degree of his offense and error, as if it be a direct overthrow of the foundation, or an high blasphemy, or such as may turn to the overthrow of pure religion established, or the disturbance of public peace, or otherwise according to the nature of the fact, may and ought to proceed to a proportional degree of punishment: whether by mulcts, or imprisonment, or banishment, yea in the extremity of evil, to the extreme remedy, even of death it self: for there is no remedy but if a soar prove a gangreene it must be cut off.

True it is, that the charity of the Church must aim at the cutting off of errors, rather then men's persons. but if the nature of the error so require, even the last punishment by death, as it is in the hand of the Magistrate, so will it be most just and proportional. That it is in the power of the Magistrate to cut off incurable and invincible heretics is clear: 1. by precept, Deut. 13.5. of slaying the false Prophet: and Deut. 17.5. of stoning the idolater. 2. by example: of Moses, Exod. 32.35. slaying 3000. of the Levites for the idolatry of the calf: of Helias, 1. Kin. 18.40. who slew 400. of Baals Priests when there was no Magistrate to do it: so of Josiah, 2. King. 23.6. of Jehu, 2. King. 10.25. yea wicked Nebuchadnezzar made a decree, that whosoever blasphemed Daniel's God should die the death. The same might easily be proved out of Imperial constitutions and judgments of Fathers and Councils.

Now that this is the fittest punishment for some heretics, we may gather by the instance of Arius, whom Constantine the great banished indeed: but how much better had it been for the world, if he had taken such a monster from the face of the earth? how much better had that sparkle been with himself extinct, before it had come to set the whole world on fire? and if he that reuileth his Prince deserveth death as a traitor, how much more he that blasphemeth the name of God, or any part of his truth.

Object. But Christ biddeth us beware of false Prophets, but not to slay them, yea wisheth to suffer both to grow together till the harvest. And Paul never giveth other commandment concerning them then to avoid them, and withdraw our selves from them. And Musculus expounding the place, in 1. Cor. 5. concerning the incestuous person, hath these words, he commandeth not to kill him, but to remove him from among them.

Answ. 1. Some such places are such precepts as are di • ected unto the Churches, whose weapons are spiritual, and hath no such power of life and death over the body or outward man. 2. Some other institute and inform the Pastors of the Churches how to carry themselves towards such offenders as this in hand, and the like to Timothy, but intend not to speak anything of the Magistrates duty. So Bullinger affirmeth that here Paul enformeth Titus, and not Sergius Paulus, how to carry himself towards an incurable and desperate heretic. 3. These precepts were delivered when there was no Christian Magistrate to perform the duty, and therefore the Chuches were more carefully urged unto theirs. 4. They must all be understood with respect, 1. of the quality of the persons and offenses which must be distinguished. 2. of the Church, as whether such tares can be plucked up without apparent hurt of the Church; for else they must be let stand; and so must that place be meant, least ye also pluck up the good wheat: and this is agreeable also to the doctrine of the ancient; who advised rather to tolerate some lesser evil, then that a greater good should be hindered, or a greater evil occasioned.

Use. 1. Seeing excommunication is such a grievous censure, it is not to be inflicted rashly, or for trif • les; but delibe • ately in matters of weight and much moment; yea heavily, and not without inward grief, that the Church is urged to such severity. For, 1. if it be a grievous thing to be [ 1] disfraunchized and cast out of a well ordered common wealth; how much more to be cast out of the church & the commonwealth of Israel. Which made some of mind, that this censure is not to be used but in such cases as wherein the Jewish law condemned to the death: the which strictness (in that it may seem to confound the Jewish Judicial law, with Evangelical discipline) howsoever I will not maintain; yet surely as Musculus well noteth, I think it ought not to be used but in such cases as more expressly shut out of the kingdom of heaven, and such as the Apostle mentioneth, 1. Cor. 6. because it is a declaration of that which is by God done in heaven, who for a non apparance, or not payment of a trifling fee thrusteth not out of heaven. Secondly, it must be used as a last and desperate remedy; even as the Surgeon trieth all gentle means before lancing, [ 2] seating, or cutting off. Thirdly, it must be done with grief and [ 3] sorrow of the whole Church, even as a member in the body cannot be cut off without extreme pain to the whole. This is a fitter affection then anger, covetousness, or any other such sordid and base self seeking [ 4] in dispensing the judgments of the Lord. Fourthly, It must be done very sparingly in wisdom and moderation; whereof we have a notable pattern in the Church of Geneva, wherein such was the power of the word, and wisdom of the Pastors in restoring offenders by the spirit of meekness; that in the space of whole ten years (as M. Beza himself confesseth) only two persons were stricken with this censure. Now of the fearful abuse of this censure; whereby it is daily turned into an idle scarecrow, sold and bought at a vile price, I need not speak anything, seeing the thing it self speaketh so loud: would God it were as well reformed, as it is by a number of the godly learned discovered.