or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let thē want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols
but no commandement hath a speciall promise annexed but the fifth and therefore the Lord looketh it should more especially be respected 4. the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine yea a foundation and ground of the glorie of their father and the ioy of their mother and besides a seede of the obedience of their owne children to themselues if in time to come God shall vouchsafe them any for it is iust with God that lewd children who haue bin the rottennes of their parents bones should themselues be plagued with rebellious and lewd children 5. Looke vpon examples Salomon bowed to his mother though he was a king and aboue her in the throne yet he set her at his right hand nay the true Salomon Christ himselfe is said to be obedient to his parents notable was the obedience of Isaac even to the knife in the hand of his father and a liuely type of Christ who was obedient to his heauenly father and that vnto the death Whereas on the contrarie disobedient children neuer escaped vnpunished as in the examples of Cham Absolom Reuben Ophni Phineas Abimelech and many others as we might plentifully explane And looke what dutie the Lord requireth to naturall Parents the like also is due to those who are in stead of fathers and mothers as stepfathers tutors masters Ruth loued Naomi her mother in lawe and claue vnto her as vnto her owne mother the sonnes of the Prophets obeyed their masters as their owne fathers Elisha spake of Eliah my father my father 2. Kin. 2.12 this lesson if it were so heedefully regarded as it might would be of speciall vse in this place aboue all other in the land besides wherein so many youth miscarrie euen for this because they cast off the yoke and willingly knowe no dutie nor subiection to superiours tutors and those who are in stead of parents vnto them The second point here to be noted is that the cause of lewdnes of sons is for the most part the indulgence or other want of gouernement in the parents for this the Apostle implyeth when he measureth the fitnesse of the fathers gouernement by the carriage of the children for can fathers let their reine loose to libertie and licentiousnes and the sonnes feeling the reine in their neckes not runne riot at their pleasure and fling out and kicke like a colt in a fat pasture knowing neither owner nor feeder and doe not many fathers deserue to haue their eies plucked out by their children who for want of gouernement cause their childrens eies to be picked but by the rauens of the valley some neuer had the feare of God themselues and cannot teach their children the wayes of God nay many hate Gods feare in themselues and in their children and in all Gods children whence by a secret iudgement of God it is that as they taught them no dutie towards their heauenly father so they denie all dutie not seldome to their earthly paâ—ents Others may not displease their children and so either are fond and loose their authoritie not chastening theÌ„ while there is hope or else they pamper them as men do the beasts they would feed vp and not seasonably breake them or else by mild reproofes they rather cocker and beare them in their sinnes then correct them as Eli did or else if they be but crept out of childishnesse oh then they are past the rod Parents must haue their children counted men when they are but boyes and neuer so fit for the schoole and discipline by all which meanes they bring in the ende mischiefe on their children and shame vpon themselues this indulgence in Dauid was the ouerthrowe almost of all his children but especially noted in the fall of Adoniah his father would not displease him from his childhood to say what hast thou done Yea but parents say what would you haue vs doe they be but young and youth must haue a time and we may not euer be dulling them with correction their owne rodde will beate them well enough in time and soone ripe will be soone rotten To whom I say I would haue you to consider the state of your children and the great measure of follie that is bound vp in their hearts which the rod of correction only can driue out 2. To knowe that if children get head while they are so they are likely to hold it when they are stronger note the speach of Salomon Euen a child maketh himselfe knowne in his works whether his worke be good and pure that is you may reade and gesse in a child how his course is likely to prooue afterwards we reade of good children that became good men seldome or neuer of wicked children altered it is not more commonly then wickedly said young Saints old deuils but truer it is that seldome doe young deuills become old Saints 3. That it is the note of a fleshly minde in thee to loue nothing but thine owne flesh in thy children and to carrie no loue to their soules nay it is not loue but hatred which spareth the rodde or call it loue if thou wilt it is a cruell loue cruell I say 1. to thy child 2. to thy selfe 1. to him because thou neglecting his timely correction the Lord either causeth him to fall into the hand of the Magistrate the father of the countrie or else takes him into his owne hand to controll or else cut off whereas thy rodde might haue giuen him wisdome and thy timely rebuke might haue deliuered his soule from hell that is his life from the graue 2. to thy selfe for we seldome read but that the darling child was the sorrowe and shame to the parents according to that of the wise man a child let alone to himselfe shameth his mother and God hath most crossed his children in their children best beloued to teach them to loue all of them in good measure Neither in all this would I haue parents to prouoke or exasperate their children as Saul did Ionathan 1. both by an vniust commandement to deliuer his friend and an innocent to death as 2. by an vndeserued reproach calling him the sonne of an harlot and 3. by a furious action of casting his dart at him to slay him which made Ionathan rise and leaue him Neither yet doe I here exact the forfeyt of euery offence in the child as neither the Lord doth of his children knowing that the child is the fathers owne bowells and that the parent after a sort suffreth with the child and sometimes God himselfe threatneth and forbeareth and warneth his owne children as Exod. 32.34 But yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires as that they be farre from disobedience to God or themselues and therefore that is a worthy precept of Salomon to euery parent read according to the best translation
kin to the gowte for the one is of rich men the other of rich women neither of the poore ones for most part yet it is most kindly in the mother most prosperous to the babe and the refusall of it very preiudiciall to both besides if nature in euery bruit beast cannot crie lowd inough in some mothers eares grace in the presidents of the godliest women we euer heard of calleth for it Sarah hauing a promise of a sonne said who would haue thought that euer Sarah should haue giuen sucke it was taken for granted in those daies that she that bare a child should also giue it sucke and so did Sarah although her age might iustly haue required dispensation Who was nurse to Samuel but his owne mother and when the Lord would chuse a nurse for Moses the greatest Prophet that euer was whom did he deliuer him vnto rather then his owne mother Who did giue sucke vnto Christ but his owne mother looke whose wombe bare him her pappes gaue him sucke And what kind of women were they whom the Apostle would chuse into office in the church but such as among other notes of diligence honestie and grace had giuen sucke to their owne children 1. Tim. 5.10 Let women consider seriously not onely how vnnaturall but how vngodly a practise it is without iust ground on idle pretenses to depart from the steppes of these holy women thrusting forth their children sometimes to such as by whose negligence they are brought short home and sometimes which is worse to such who ought neither to giue milke nor yet liue by the law of God I meane such as by dishonestie haue filled their breasts but to whomsoeuer they come short of that loue which euen the bruite creatures cary to their young Secondly seeing the vnreasonable creatures can and doe performe this office of loue there must needs be more required in the loue of mothers toward their children the second dutie therefore of motherly loue is by instruction to frame them vp to godlines and this two waies 1. By deliuering them precepts of pietie so soone as they can conceiue them that if it were possible they might sucke in with the milke principles of grace and godlinesse Salomon wisheth the parent to teach a child while he is a child in the trade of his way and least mothers should turne off this dutie to the father as beeing his we reade of a bundle of instructions collected together which Salomons mother taught him Prov. 31.1 That it is a fruite of loue in parents see Prov. 4.3.4 and the recompence of Eunica her timely teaching of Timothie her sonne appeareth in the commendations which Paul giueth of him euery where 2. By becomming examples to them of godlinesse and pietie carefull what speach gesture behauiour passe from them in the presence of their children which if it be sober and religious it fashioneth their behauiour accordingly or if otherwise it soone and suddenly corrupteth them as we see the loosenes of many parents fearefully reuenged and visibly vpon their children Thirdly the third office of true motherly loue is seasonable and mercifull correction Prou. 13.24 wherein two extreames are to be auoided 1. too much indulgence for that is a cruell loue in the euent a child let alone to himselfe saith Salomon maketh his mother ashamed and maketh the father smart often as Hely and bringeth himselfe to ruine it is noted a cause of Adoniahs ruine and fall that his father would not displease him from his childhood that this is a fruite of parentlike loue see Leuit. 19.17 thou shalt not hate him to let sinne be vpon him and Prou. 13.24 he that spareth the rodde hateth his child but he that loueth him chasteneth him betime 2. Take heede of crueltie and too much seueritie which may prouoke their children both Parents must beware of abusing their authoritie either to vniust commands or by vnseemely reproaches and contumelies or else by vniust and immoderate stripes by all which meanes children whom louing meanes might perhaps haue reclaimed are both exasperated and alienated from the Parent and hardened also and made desperate in bad courses The fruite appeareâ—h in good Ionathan whom Saul euerie way prouoked 1. none must bring his deare and innocent friend Dauid to be slaine but he there was a most vniust commandement 2. he vniustly reuiled him calling him the sonne of an whoore 3. he wanted of his will that he slewe him not for he threwe his speare at him and then the text saith that he arose and went his way Fourthly the last dutie is heartie and daily prayer for their childrens prosperitie Iob sanctified his sonnes daily a dutie euinced by the commendable custome of childrens daily crauing the Parents prayer Vse Let women learne thus to loue their children and thus to loue al their children for the precept is indefinite excluding no one child from any one of these duties which meeteth with the practise of some women who loue not their children in iudgement but in affection which sometime is carried to the eldest sometime to the youngest with neglect of all the rest some one must be made the wanton and darling some other so rigorously intreated that they seldome see a cleare and vncloudy looke towards them some one shall haue a double portion and be so set vp as that all his brethrens sheaues shal not fal downe onely but be blasted before his sheaue this is not to loue children religiously as Iob did who offered sacrifice according to the number of them all and therefore let religious men and women shunne this corrupt â—ffection least it be with them as it was with the Patriarks who were neuer more grieuously crossed in any thing then in their darling children Discreete or temperate A vertue before required both in the Minister cap. 1.8 and in elder men cap. 2.2 and now in younger women beeing a grace requisite for all estates ages sexes and conditions of life requiring that the raines of affections be subiected vnto reason and moderated by iudgement not suffering a thought to be entertained and setled in the minde which is not first warranted in the word without which if the raines be slacked but a little the minde is suddenly vanquished taken and lead captiue of manifold lusts This grace then is the watchman and moderator of the mind keeping and guarding it from pleasures altogether vnlawfull and in lawful curbing and cutting off excesse and abuse It watcheth also ouer the affections of the heart and actions of the life resisting all light behauiour all childish carriage all vnquiet and troublesome passions such as are suspitions ielousies which are the fewels and firebrands of much mischeife and the distempers of flashing anger rage vniust vexation It suffereth not vndutifulnes to the husband vnnaturalnes towards the children vnmercifulnes towards seruants vntowardnes in her owne duties vnthankefull medling with other folkes affaires It is a procurer
the Gospel was restored haue so industriously and happily employed themselues in as there is almost no place in the Scriptures so hard whether matter of Historie of things past or prophecy of some things yet to come vnto which they haue not endeauoured to bring some perspicuity and clearnes as witnes all the worthy Commentaries extant which haue more opened the Scriptures within this last hundreth yeares then in a whole thousand and some hundreths before Now setting before me the singular good accrewing hereby vnto the Church sundrie wayes I thought that my selfe could not more profitably be spent thē in this seruice of the Church nor more acceptably lay out my Masters talent then in adorning this worthy Epistle which hath not been by any before me so largely handled as here thou hast it In the opening of which I haue examined the nature of the words cast euerie branch into his proper place by an easie and familiar method sifted out the true sense which might best stand with antecedents consequents parallel places and analogie of faith conferred with the best interpreters consulted in matters questionable with the auncient Fathers raised naturall doctrines and applyed them to their seuerall vses of instruction reprehension consolation or confutation In some whereof howsoeuer I aimed at the necessitie and occasions of mine owne auditorie yet generally I haue presented generall instructions and all this in that plaine stile wherein it was deliuered both then and now more aiming at soundnesse of matter then sounding of words and more intending to perswade the hearts then to please the eares of men If it be here obiected that this Epistle concerneth but one person and one more generall might haue beene more profitably and fitly chosen I answer That 1. my choise was fitted to my auditorie wherein were as many young Titusses to be instituted to the seruice of the Church as ordinarie Christians to be instructed in the duties of a religious life 2. This Epistle was not so much written for Titus as for the whole Church and therefore he is commanded to teach these things publikely as things of speciall vse for all the people of God and in all probabilitie this Epistle was openly read by Titus to the whole congregation whom in the ende he saluteth in these words Grace be not with thee but with you all 3. We haue not onely the spirit of God recording it among other holy writings to the whole Church but sundrie gracious Pastors haue beene delighted to be conuersant in it as M. Calvin acknowledgeth of himselfe to M. Farrell and Virell who was of them left at Geneva to finish what they had begunne as Titus was of Paul in this Church of Creta If it be further alleadged that I haue beene larger by much then I needed I answer 1. I wish such to remember what Athanasius hath in way of apologie for the shortnesse of this Epistle and it will fitly serue to excuse my prolixitie Titus saith he was a man of great apprehension and therefore the Apostle composeth whole lessons in euerie line and I may say more if not in euery word in the most of them euerie one almost beeing a seuerall and entire text 2. I confesse I want that dexteritie which some of the learned writing on this Epistle professe namely to get through the interpreting of such a materiall Epistle in one moneth neither did I think it the part of a faithfull expositor either wholly to neglect things pertinent though they seeme smaller or altogether to avoide treatises which might prooue more laborious 3. Seeing corruption of manners is the rifest griefe of our dayes I cannot be iustly blamed if I haue more enlarged my selfe in bending my greatest forces against this most dangerous disease and yet my hope is that my Reader shall not iustly challenge mee with multiplication of matterles words who haue laboured to thrust much varietie of matter into as fewe words as possibly I could If it be further obiected that there is no great neede of writing bookes in this age which rather surfetteth of them then otherwise Although this no more concerneth me then others whose labours merit better respect then they meete with yet I answer that 1. painfull Ministers complaine not of any surfet of sound Commentaries of the Scriptures especially of some bookes whereof this is one but rather haue cause to wish more helpes of this kinde then they haue as my selfe did when I first attempted this Epistle 2. be it graunted that the learned haue many good helpes yet ordinarie Christians complaine of want of sauourie commentaries in our owne tongue who are in their godly desires to be respected 3. he that obserueth how thicke Popish bookes are sent in amongst vs and what armies of Popish Priests and Iesuites are without intermission dismissed to the seducing of our simple people from their loyaltie to God and their soueraigne cannot with any conscience prosecute any such allegation 4. besides the instance of many godly friends my owne present condition helped forward this labour for beeing hindered in my course of ministerie how could I better spend my silent time then by casting such a mite as this into the publike treasurie of the Church As for other sinister or selfe-respects in writing God and mine owne conscience shall free me in the presence of both which I professe with Clemens Alexandrinus that not ostentation or the vaine winde of men set me forward but cheifely the desire of doing some dutie whereby I might further my owne reckoning in the day of account and helpe some others also forward in the same worke Wherein if I may knowe my labour fruitfull and acceptable to Gods children I shall not be discouraged to goe on in some other endeauours as the Lord shall affoard mee strength and life And now Christian Reader before I dismisse thee I would commend vnto thy practise these fewe rules in the reading of this and all other Ecclesiasticall expositions 1. Obserue diligently the difference betweene the Scriptures which are the primarie truth reuealed and other mens writings which are but secondarie The Scriptures are to be read and receiued as such which cannot erre or speake any thing contrarie to the truth or to themselues though we vnderstand it not but all other mens writings readings sermons expositions and determinations suppose of whole Churches and Councels must onely be receiued so farre as they agree with the Scriptures which are the rule to which all other diuine writings must be laid and the touchstone by which they must be tried 2. Read godly expositions not to be turned from the reading of the Scriptures or from preaching but to vnderstand better both what thou readest in Gods booke and hearest from Gods mouth 3. Beeing perswaded that no man by his own quicknesse or apprehension can finde out the true sense and vse of the Scriptures bring prayer with thee that God would be pleased to open thine eyes to
sense of much loue in forgiuing many sinnes doth greatly constraine and enforce double thankefulnesse all which I haue spoken that no man be discouraged otherwise then to lead him through his course with constant humilitie for his estate past if for the present he finde a change but rather breake forth into the magnifying of that maruelous power of God and that free grace of his who is the moouer and perfecter of our whole saluation The 2. point in this description of the person of Titus is the title of relation my sonne according to the common faith that is my son not whom I haue begotten according to the flesh but to the faith namely both to the gift of faith for Paul was his spirituall father by whose meanes and ministerie he was conuerted as also to the doctrine of faith not to beleeue and professe it onely but also become a teacher of it Which doctrine is called the common faith 1. because the matter of it is common to Paul Titus and all the elect 2. the manner of propounding it in which they did mutually consent is common to all beleeuers 3. in regard of the common obiect which is Christ and all his merits which belong to all the faithfull 4. in respect of the common profession of it it beeing the badge of euery Christian. 5. of the common ende of it which is saluation the ende of euerie beleeuers faith Out of this title note two lessons 1. That Ministers ought to be spirituall fathers to beget children to God 2. That faith is one and the same in all the elect Doctr. 1. That Ministers are spirituall Fathers to beget children to God appeareth in that the Hebrew phrase not onely stileth them by the name of fathers 1. who indeed are so properly by the way of blood naturall generation 2. neither onely those who are in a right descending line though neuer so far off 3. neither onely those who adopt others into the roome and place of children 4. but those also that are in the roome of fathers either generally as all superiors in age place or gifts or more specially such as by whose counsell wisedome tendernes and care we are directed as by fathers who in these offices and not in themselues for sometimes they be inferiours otherwise become fathers vnto vs. Thus was Ioseph an inferiour called a father of Pharaoh that iâ— a counseller Iob for his tendernes and care called a father of the poore Schollers of the Prophets called sonnes of the Prophets Elisha saith of Eliah my father my father and Iubal was the father of all that plaie on harpes But much more properly is the Minister called the father of such as he conuerteth vnto the faith because they beget men vnto God as Paul did Onesimus in his bonds in which regeneration the seede is that heauenly grace whereby a diuine nature is framed the instrument by which it is conueied is the word of God in the Ministerie of it The mother of these children of God is the Church which conceiueth them in her wombe which trauelleth of them and bringeth them into this spirituall world which bringeth them vp in her bosom and nourisheth them at her brests first with the milke of the two Testaments and after with stronger meate till they be strong men in Christ. Obiect Matth. 23.9 Call no man father in earth and God is the onely father of spirits Hebr. 12.9 Ans. The place doth not simply and absolutely forbid the calling of any man father for then had the Apostle sinned in calling himselfe the father of the Corinths and Timothie and Titus his sonnes yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies but all superiors besides in the first commandement But the scope of that place is 1. to condemne the ambitious seeking and boasting in the titles of father doctor c. 2. to teach that no man should depend vpon any other as the principall efficient cause of his birth either naturall or spirituall for God is properly the father of vs all not according to our spirituall birth onely but euen our naturall also for he formeth in the wombe he bringeth out of the wombe and in him we liue and mooue and haue our beeing and what Ministers or fathers of our bodies act herein they doe it as instruments by whom the Lord worketh True it is that the Lord hideth his worke by instituting such meanes as haue in them some shew of inherent power to produce such effects and for their further reuerence ascribeth to these instruments his owne work and his proper titles of fathers sauiours yet is no man for this to ascribe the principall power of begetting him whether in the flesh oâ— in the faith to any man otherwise then as a subordinate meanes vnder God that the whole praise of the worke and of our life naturall and spirituall may be ascribed vnto the God of life and the spirits of all flesh Thus we see how Ministers are fathers and so to be accounted Vse 1. No man can be saued in an ordinarie and visible Church where the Ministerie of the word is setled but by a second begetting and birth for that which is borne of flesh is flesh and therefore he must haue another father besides the father of his bodie for no spirituall father in earth none in heauen euery child borne into the world hath a father although many sonnes of the earth know not their father examine thy heart am I born into the Church who was my father and here what a number of the sonnes of the earth earthly and base minded men and women professing themselues to be the sonnes and daughters of God know neither father nor mother besides those of their bodies and conceiue no more of this heauenly birth then Nicodemus who although Christ himselfe taught the doctrine of regeneration yet asked how could those things be for what is that which is generally taken and rested in as the new birth and deceiueth the most men and women in the Church surely the repressing of wickednes of nature that it breake not out into excesse of riot and perhappes not the restraining only but the reforming of some grosse vice or vices which may be and generally are where is no renewing nor birth into the Church Iudas so liued as no man could say blacke was his eie but yet was a deuil out of which example we euidently see that euen the supernaturall decrease and restraint of vice in the reprobate is farre from the new birth of the elect Let him then that would not be deceiued in this waightie matter looke he be renewed that he be a new creature a new man compleat in all his parts for as the soule is whole in euery part of the bodie so is the beleeuer renewed in euery part that although there be no lust but may assaile him yet none shall dwell
himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
men into euill is because they can easilier giue credance vnto the persons of men then soundly iudge of the actions of them Hauing faithfull children After a mans owne person respect must be had of his priuate gouernment and cariage whom the Lord will haue called so neere him as to serue in holy things before him and because it is meete that such a one be a man of experience and gouernment the Apostle would haue him obserued in the priuate ordering of his family whence an aime may be taken how he is likely to behaue himselfe in publike that if his fitnes skil be tried in ruling the lesser and fewer he may the better be trusted with the greater For that this is the reason of all this diligent enquirie is plaine in 1. Tim. 3.5 For if he cannot gouerne his owne house how can he gouerne the house of God We know that he that is not able to guid a boate is not able to gouerne a great ship and he that being married cannot rule two or three of his own children so neare him much lesse can he gouerne a whole Church men and women who in comparison of the other are as strangers and few of them fully knowen vnto him Quest. But in ordering the familie the first care must be had of the wife why doth the Apostle vtterly omit that both in this place and that of Timothie and in both places only mention the gouernment of the children Ans. 1. That care is not excluded 2. The wife is not so absolutely put vnder gouernment as the children but are partly gouerners in the familie with the husband and beeing the wife of a Minister is presupposed to be of that grace and wisedome as that she is able to take vp her owne dutie without such enforcement and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be 1. Tim. 3.11 But 3. and especially because in the gouernment of his children there is a more liuely resemblance of such duties of gouernment which he is to dispense towards the Church And if we looke a little nearer the words we shall see that there is nothing enioyned the Minister as a Father of children which belongeth not vnto him as he is a spirituall father of the children of God For if we respect matter of instruction and doctrine he must haue faithfull children so in the Church by diligent teaching of the doctrine of faith must he bring men vnto the faith or if we looke at matter of manners he must do two things 1. displant vices and plant the contrarie vertues that they may not be accused of riotous or other vngodly courses which also he must publikely performe in the congregation by the word of exhortation and rebuke 2. correct and chastise the obstinate and rebellious that they be not disobedient and so as Minister he hath a rod of correction and the censures of the Church to inflict vpon the obstinate Now in the children of Ministers are required two things 1. for their institution that they be faithfull children 2. for their conuersation they must not be 1. riotous 2. disobedient By faithfull children are meant such as beeing instructed in the faith are at least in externall conuersation answerable to the profession of the faith they make Quest. But is it in the power of any Minister or man to haue faithfull children may not a good man and a Minister too haue most graceles children Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith which is further laid out of his power then by getting himselfe within the couenant But there is no good man who hath it not in his power to instruct his children in the doctrine of faith and also for outward order to make them conformable and in some measure answerable to that profâ—ssion so long as they abide vnder his roofe And if the Lord afterwards for some vnknowen and secret cause by leauing them shew he hath no delight in them such a father may herein comfort his conscience that to his power he hath vsed the best meanes for their good Doctr. 1. He that must reforme others abroad must first beginne at home For as true loue beginneth at home and then disperseth it selfe abroad so true religion reformeth at home first and conscionable reformation beginnes at a mans owne heart The tenour of the 101. Psalme sheweth that Dauid comming to his kingdome 1. reformeth his person 2. his Court and familie 3. his countrie The same course tooke Ioshua I and my house and Hester I and my maids And indeed sound reformation cannot correct in another what it selfe cherisheth neither can teach another and it selfe abide vntaught As if it be a zealous reformation proceeding from pure zeale it hateth disorder most of all in the owne bosome it lesse spares sinne in the owne heart then in the house and lesse in the house then abroad and the nearer this serpent approacheth the more is it feared and fled from Well knew the Apostle that he that cannot abide reformation in himselfe can neuer endure it in another and he that suffereth vanitie prophannes irreligion and disorder in his house he can neuer hate these in the house and Church of God and therfore maketh it a sufficient cause to debarre such a one from the Ministerie 2. How dangerous a thing it is for a man vnreformed in himselfe or family to take vpon him in publike the reformation of other we see in Moses himselfe Exod. 4.24 whom as he was going downe into Egypt to be the guide and deliuerer of the Church the Lord met in the way to haue slaine him and the reason was because his sonne Eliazer was not circumcised and so his owne house was vnreformed Whence we may gather how indignely the Lord taketh it that any man should come to gouerne his house that gouerneth not his owne If Moses himselfe be to plant circumcision among the people much more must all his owne males be circumsiced and this must be done or he shall die for it before euer he come where he must serue the Church of God Vse 1. Let euery man know the due season of this weightie dutie and that is when he hath done with himselfe For then he shall better see the mote in another he shall the better discerne the danger and discouer the shifts of sinne he shall more patiently and pitifully deale against it he shall more watchfully preuent it he shall more zealously purge it which not beeing first done many haue swet in redressing their wiues children seruants faults altogether fruitlesly because they neuer in earnest dealt against their owne Priuate men would faine see publike reformation of disorders and who can blame them but they must beginne by giuing religion a roome in their owne houses and hearts else shall they neuer see that they desire their eies may behold Who euer saw whole Churches
an oracle haue out of a drunken mans mouth which is so accustomed to speake lewd things and one who hath shaken hands with the most base and wicked companions in a countrie which is an other inseparable companion of this sinne Hos. 7.5 In the day of the King the Princes made him sicke with wine and what followed he stretched out his hand to scorners so the Minister beeing hmselfe mocked with wine he giues his hand of fellowship to mockers of God of all good things and all good men Besides with what face or fruit can he disswade from idolatry who is tainted with the vilest kind of it hauing made his bellie his God more diligently seruing it then God himselfe How can he perswade to the sober and temperate vse of Gods creatures who himselfe continually abuseth them to surfeting and intemperance how can he call others to the mortifying of lusts to breake through the rule and tyrannie of sinne to the fostering of the motions of the spirit to the adoring of their profession by walking as the children of light who himselfe strengtheneth his lusts which fight against his soule who hath made himselfe such a slaue to his drinke as he cannot well sit but betweene the wall and the cup or not without the cup at his elbowe who beeing drunke with wine cannot be fulfilled with the spirit and who delighteth in such workes not of the day but of darkenes and of the night yea walloweth in such lusts as the very heathen walked in 1. Pet. 4.3 yea some of them were ashamed of This sinne then beeing euerie way so vile in this subiect it appeareth how iustly it is forbidden by our Apostle Vse This fearefull sinne is exceedingly crept into the Ministerie which no doubt is a great cause why it aboundeth so among the people For although Timothies and Titusses ought to practise exemplary temperance and sobrietie so farre as their health will suffer yet many here passe all bounds and goe beyond not onely their credit and abilitie but euen that which their health and life can well endure to whom that precept were vaine drinke no more water but a little wine for your healths sake but rather drinke no more wine for thy lifes sake so immeasurably are a number addicted hereunto that they make their bodies like runlets oâ— wine caskes and come too to neere M. Bezaes embleme of a Dutchman Obiect But what may not a man be merrie and what was wine ordained else vnto and if any other man why not a Minister Ans. If a man were readie to perish and had greife of heart such a question were seasonable then Salomon himselfe would call for wine or in some other solemnities more libertie may be taken but a paineful Minister hath other more serious imploiments then to feed vp his hearâ— in meriments and what a sober and graue carriage befitteth him we shaâ—â— after see 2. The Hebrew phrase as lesning the sinne so speaketh 〈◊〉 plaine drunkennes which indeed is not the true mirth of the heart but 〈◊〉 oppressing and deading of it vnto dutie Thus was Ammons heaâ—â— made merry with wine and Nabals heart was merrie within him But theâ—â— merriments had a wofull end the former was slaine instantly and the 〈◊〉 by the Lord ten daies after Obiect But why should men stand vpon such precise points such fellowlike men maintaine good companie and win the hearts of their people Ans. It is to stand vpon points for a Minister not to drinke and quaffe till he knowes not where he stands or how to stand but such as stand not vpon such points I know where without repentance they shall stand in the day of iudgement they haue beene good fellowes in sinne and so are they likely to be in damnation they haue kept company so long together as now they shall not part companies but be cast together to hell Obiect But I drinke not to drunkennes I would be loath to take more then I can well carie away Ans. But it is too much for a Minister to lie bezelling in the delight of his tast in beholding the coulor and remembring the mixing and yet much more to be mightie to drinke and strong to powre in strong drinke and though thou be not so dead drunk that thou canst not stand on thy legges and be thou neuer so able to carrie drinke and laie others vnderboard yet shalt thou not escape the woe proclaimed against thee seeing not onely drunkennesse but drinkings are condemned as one of the wayes of the vnconuerted 1. Pet. 4. Obiect But it seemeth no such great matter honest men are sometimes ouertaken many mens braines are weaker then other and such infirmities the Lord will not be so straite in Ans. True it is that as in Germanie so with vs the custome of the sinne hath taken away the sence of it but yet the lesse it cryeth out in the eares of mens consciences the more noise maketh it in the eares of God And can that be a small sinne in any man and much more in a Minister which the Lord vsually so fearefully reuengeth both here and hereafter and that with the sharpest arrowes of his quiuer and the greatest plagues that the treasure of his wrath can afford for it is plagued with many attendant sinnes euen the violence of the whole law of God For 1. it steales away the heart from God and his worship for where the cupps are attended there can be no care of sanctifying his name obseruing the Sabbaths but the mouth is filled with oathes the heart with lewd things and the whole man with profanes 2. It kills the bodie against the sixt Commandement weakneth the members corrupteth the sences enflames the liuer annoies the stomacke suffereth neither head nor feete to doe their duties it is full of quarrells and desperate strokes beating out of doores seruants children and her whom he should laie in his bosome 3. It fireth and enflameth all manner of lusts against the seauenth commandement it destroieth modestie and chastitie and make the eyes to look vpon strange women Noahs daughters were sure that vnnaturall lust would follow their fathers drunkennes 4. It wasteth the goods iniureth the family and maketh him worse then an Infidell it defraudeth the Church robbeth the poore of their almes wrongeth the common wealth making himselfe vnfit for office and seruice in it yea both himselfe and his a burden to others and clotheth himselfe with ragges These plagues of God accompanying this sinne cannot but hinder any sound iudgement from deeming it small so as I shall not neede to adde those many bodily plagues whereby the Lord in all ages hath testified his displeasure against it in miserable casualties and suddaine death some falling into the fire and burning themselues some into the water and downing themselues some vpon stones and breaking their legges armes or necks some killing one another by causâ—es wounds desperate stabbes and euery drunkard killing
like that widdow Luk. 21.2 casting in their two mites into Gods treasurie finde more acceptance with him then many rich men in giuing greater beneuolences to the distressed Saints Thirdly the reasons enforcing this precept vpon the Minister especially are these 1. In regard of strangers he must take vp this dutie whether they be strangers from the faith that hereby he might winne them to the loue of true religon which they see to be so mercifull and liberall or else if they be converted much more that he may comfort and confirme such as are banished or otherwise euill entreated for the confession and profession of the truth for if euery Christian much more must the Minister be affected to those that are in bonds as though himselfe were bound with them and consequently looke what kindnesse he would receiue if he were in their condition the same to his power hee is to bestowe vpon them 2. In regard of his owne people vpon whom by this meanes he sealeth his doctrine sundrie waies but especially if he keepe open house for the poore Christians in want he bindeth the soules of such receiuers to obey the word and encourageth them by his entertainment in their entertainment of the Gospell Which is the reason rendred by Hezekiah why the people must giue the Priests a portion of their offerings to encourage them in the lawe of the Lord. And thus by both these meanes the Minister by receiuing the poore members of Christ becommeth a great helpe vnto the truth which dutie is imposed euen vpon euerie Christian by the Apostle Iohn 3. Ep. 8. Fourthly the vse 1. It teacheth that it were to be wished that the maintenance of euerie Minister were competent certaine and proper vnto himselfe that he might haue wherewith to performe this so necessarie a dutie 2. In regard of poore strangers to stirre vp ministers and people to a liberall heart towards them all but especially if they be such as the land of whose owne possessions beeing vncleane come ouer vnto the land of the possession of the Lord wherein the Lords tabernacle dwelleth Pittie it is that hauing such a clowd of examples in the Scriptures to lead vs in this dutie yet that it should be so farre out of request How fewe children hath Abraham the father of our faith among vs who sit in the doore of their tent to watch for and enforce strangers to receiue their best entertainment Few be our Lots who will vndergoe any losse any indignity before strangers shall sustaine any harme at all he will offer his owne daughters to their violence he will vse reasons they had knowne no man and that which would haue perswaded any but the Sodomites hee vsed last that they were strangers and were come vnder his roofe Few Iobs who will not suffer the stranger to lodge in the streete but open their doores to him that passeth by the way Gaius hath fewe followers who was Pauls host and the host of the whole Church he was no inkeeper but his house was as open as any inne to receiue distressed Christians Fewe women of account imitate the Shunamite who constrained Elisha as he passed by to turne in and eate bread that consult with their husbands to trimme vp some little roome for the men of God and to set them vp a bed and a table a stoole and a candlesticke nay I wish that euen the old Gentiles themselues might not be induced to the shame of Christians who so religiously obserued this dutie that of all other vertues they made their greatest god Iupiter the patron of it and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as we abound with examples so we might be plentifull in reasons and motiues to prouoke our hearts hereunto but to auoid prolixitie I will name these foure 1. It is a notable fruite and testimonie of faith which worketh by loue vnto all but especially towards the houshold of faith So soone as Lydias heart was touched and she baptized marke how heartily she inviteth Paul and Silas to her house If yea haue counted mee faithfull come into my house and abide with mee and she constrained vs Act. 16.15 2. It is a fruitefull and gainefull course of Christianitie neuer any lost by it Some hereby saith the Apostle haue receiued Angels as Abraham and Lot and with them the one had besides the promise of a sonne the destruction of Sodome reuealed vnto him and the other had deliuerance from the same And surely such strangers as of whom we speake namely poore Christians bring no small good with them That woman of Shunem that receiued the Prophet had aboue a Prophets reward the promise and gift of a sonne when she was olde and the raising of him to life when he was dead Iacob being hunted from home Laban receiueth him and is blessed for his sake Rahab entertaineth the Spies sent from home and not only she but all her family is saued in the sacking of Ierico Ioseph beeing sould from home Egypt receiueth him and all the Land was preserued by him Gaius his loue was testified to the Church in his time but is commended in the Church through all ages What good our selues haue gotten by strangers amongst vs we should be vnthankefull not to acknowledge the blessing of the poore hath light vpon vs and we haue a long time fared better for affording harbor to the poore Saints of God which haue come a farre vnto vs. 3. Consider that our selues may become strangers for the earth is the Lords and he may giue our Land to other inhabitants and make our selues strangers and then we would looke for more kind entreatie then a number shew toward strangers And lastly if that be a strong reason of the Lord Lev. 10.19 Loue the stranger for yee were strangers it bindeth vs much more who all of vs are strangers and pilgrims here vpon earth not hauing here any continuing citie but we looke for one to come Heb. 13.14 Obiect But some may be dissemblers and wicked men whom we may receiue for brethren and Disciples and not knowing a man I may be abused and loose both my gift and reward Answ. Christian wisedom and Christian loue must goe hand in hand But here is a case in which charitie must ouerrule the matter and that is not suspicious but hopeth the best of euery one where there is no euident proofe or presumption to the contrarie And if thou receiue a Minister distressed in the name of a Minister or a priuate distressed man in the name of a righteous man and giue him but a cup of cold water with a good heart in that thou thinkest he belongeth to Christ let him be what he will at his owne perill thou loosest neither gift nor reward Christ hath vndertaken to repay it thee thou performest a fruit of faith which shall further thy reckoning Vse 3. If strangers by this precept may challenge harbor much more may
Papists and others deale with such as stand with Iesus Christ and especially that great Antichrist the Pope to testifie his malice and rage against Christ and his truth striketh with the sentence of excommunication both Kings and people whosoeuer receiue not his marke in their hands and foreheads But our comfort is that Christ is not in such counsells no more then he was in that counsell of the Iewes when the blind man was cast out neither the spirit of Christ presenteth himselfe whatsoeuer they bragge and babble of his infallible assistance And againe such as are cast out of and by such counsells if they stand with Christ and for him he presently taketh them vp and meeteth with them as he did with the blind man ver 35. 3. Such also as wickedly profane this high and great censure pronouncing this fearefull sentence either for trifles seeing the Apostles neuer vsed it but against Apostates incestuous persons blasphemers and great offenders or else for malice pollicie mony or any other end then to bring men to soundnes in the faith Doctr. 2. Both Pastor and people must haue care and conscience that they may become found in the faith both in iudgement which is here aimed at especially as also in practise of which the precept is giuen 1. Tim. 5.7 These things command that they may be blamelesse Neither of them must thinke it inough that in the spirituall life of grace they keepe life and soule together except this life be accompained with health and soundnes for as in our bodily life we thinke it not inough that we liue but we prize our health and soundnes aboue all earthly things skin for skin and all that a man hath will he giue for his life and yet of an vnhealthfull languishing and painfull life men are so wearie as with Iob they would seeke for death as for treasures so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules which hold vs vnder that we cannot become the louely plants in the Lords house euen fresh and well liking And that we may be better acquainted with the doctrine and our dutie it will not be vnprofitable to note the difference betweene a spirituall disease and a spirituall infirmitie An infirmitie is a rellike of sinne subdued in the beleeuer but still bewraying it selfe like the grudging of a vanquished ague whereby the child of God is prone to the practise of sinne and is made heauie and backward in performing spirituall duties A disease is the ordinarie preuailing of some sinne or sinnes against grace I say not euery preuailing of sinne is a disease for infirmities may sometimes preuaile not only within the soule but also without the bodie as Noahs drunkennes Lots incest c. but that which is vsually preuailing for some time and more frequent maketh a sicknes and disease in the as in the bodie not euery distemper or qualme or headeach is a disease but some distempered humor which hath beene longer on gathering more tedious in affecting and more dangerous in threating the very life of the patient Now both these may be in a regenerate person neither of them in the wicked the former because regeneration is indeed the roote and possibilitie of all graces but not the act of them the latter because in the wicked is no grace at all against which sinne striueth and grudgeth none against which sinne can frequently preuaile for all is corruption all is rottennes and raigning sinne as it is not in the weakest of the regenerate Vse Let euery Christian labour for soundnesse against both these the which beeing so necessarie as whereon the comfort of all Christian life dependeth I will shortly describe 1. some meanes whereby the carefull Christian may both come by and keepe this soundnes and 2. some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes The meanes which I will propound are three 1. To be carefull to get and keepe a good heart see that the heart be sound that is vpright and sincere for while a man is not heart-sicke all other infirmities and diseases are not vnto death Secondly when the heart is well watch it to keepe it well carefully auoiding whatsoeuer would hinder or hurt the soundnes of it and especially 1. False doctrine which as poison speedily destroyeth the soule whether it be Popish leauen or libertine doctrines of some Protestants 2. Wicked manners which if they be in smaller things are like those slippes and slidings whereby men breake their armes or legges or if in greater sinnes are like those downe falls which threaten the breaking of the necke of the soule and a totall falling from soundnes in religion both these must be shunned because the least sinne breaketh or disioyneth something and so hindreth Christian soundnes Thirdly be carefull to know vse the best meanes of spirituall health and here those which are of daily vse are especially two 1. To keepe a good diet be constant in the word Sacraments prayer keepe thy houres of publike and priuate exercises before the Lord feede vpon the purest foode euen vpon wholesome doctrine not rising out of earth but deliuered from heauen 2. By spirituall physicke or surgerie daily beate downe thy bodie mortifie thy corruptions subdue thy lusts and swelling affections by applying the corrasiues of the lawe and curse of it against the sinnes of thy soule and then bind thy selfe vp with the lenitiues of the Gospell and if thy owne skill faile thee suffer thy selfe if at any time thou be bruised or out of ioynt although it be painfull for the time by Gods skilfull Surgeons to be handled and set in ioynt and so restored to soundnes againe Now the reasons or motiues to the carefull vse of these meanes are fiue 1. drawne from euerie mans necessitie which is not so little as it is little felt and perceiued The poore woman in the Gospel tyred for 12. yeares together with her issue of blood spent all she had on Physitians to cure her of her griefe and the reason was because she felt the paine and tediousnes of it but we who cannot weare out one weeke nor one day in bodily griefe without many complaints can carrie many bloodie issues of sinne in our soules euen from our cradles to our graues and complaine of no griefe no paine and so neuer seeke for cure nay because we deeme our selues sound men we refuse cure when it is offered We reade in the Gospell of a number of people who followed and flocked after Christ for the cure of their bodily maladies and griefes and the casting of deuills out of their bodies but of verie fewe who complained of their spirituall diseases and issues or of the blindnes and deafnes and lamenes of their soules or cryed to haue their sinnes the works of the deuill cast out of their soules And yet is there no necessitie hereof
because men see it not 1. Consider how many we haue who conceiue that they are sound Christians and say they beleeue in Christ they thank God and they hope to be saued by Christ as soone as the best and yet the life of Christ much lesse foundnesse of soule was neuer in them yea nothing else but raigning sinne if to be daily drunke and to be sound stakes on the alebench to sweare to lie deceiue boast contend quarrell contemne the word and Christian practises and men will make sound Christians we neede not goe farre to seeke such sound men 2. Of such as are Christians and of the number of beleeuers how are many crazy and ouergrowne with bad and vicious humors some of couetousnesse some of licentiousnes some of idlenes and some worse then these The creple that lay at the poole of Bethesda eight and thirtie yeares had neuer more neede of putting into the poole then they that should a man looke wholly vpon some and not vpon others with them our congregations would seeme rather spirituall spittles then the Temples of Christians 3. How had the best need of that counsel giuen to the Church of Sardis Reu. 3.2 Be awake and strengthen the things which remaine and are readie to die for I haue not found thy workes perfect or sound before God for the truth is such a generall consumption of grace possesseth the most that were the bodies of many so farre wasted and spent as their soules are from that which hath beene in them long could they not look to remaine in the land of the liuing Secondly it is the soundnes of faith which the Lord is delighted in for neuters and no bodies fish nor flesh hote nor cold he cannot digest but speweth them out of his mouth halfe Christians he accounteth no Christians and therefore be altogether a Christian or thou art neuer a whit What a Christian at Church and a companion at home a bible in thy hands at Church and presently a paire of cardes or dice at home here in the companie of Saints and there of deuills incarnate here of them that feare an oath and there of them that cannot speake one sentence without an oath for the preface the Lord noteth thee for rotten at the core and stampeth thee for a counterfeit although thou beest neuer so cunningly washt ouer Thirdly this maketh all our duties chearefully vndertaken conscionably performed and mercifully accepted it cloatheth all our actions with seeming and sutable affections if they be exercises of repentance with godly humilitie if duties of loue with Christian compassion and charitie without which they were rather as carkases without soules then the fruits of sound and sauing faith Fourthly this soundnes carrieth assured comfort with it both in life and death many are the trialls and temptations of Gods children by the deuill and his instruments and through many afflictions are the Saints passed to their glorie the least of which were able quite to ouerturne them if they had not this sound proppe to leane vpon to which the promise is made that the gates of hell shall not preuaile against it Againe infinite are the frailties and weakenesses of Gods children yea not onely in their declinings but in theit best duties in which they are drawne the nearest vnto God the which would vtterly disheart them were it not that they knewe that is not perfection but sinceritie and a sound endeauour vnto it which is their reioycing here belowe Hezekiah in a sore brunt hauing the sentence of death denounced against him as it seemed out of Gods displeasure for he wanted issue had nothing to comfort him although he was a king but onely that he had walked in vprightnes before the Lord shewing vs that with this soundnes of heart possessing Christ and walking worthie of him we may with boldnes meete the Lord in iudgement yea then when heauen and earth shall be shaken together Fiftly on the contrarie what horrors of their fearefull apostacie haue many carried to their graues the cause of whose withering was euen want of moysture and soundnesse at the roote and most iustly seeing euen the deare Saints of God haue tasted the bitter fruit of smaller declinings and that by improuidence out of which they haue not beene recouered without shame and sorrowe as in Dauid Peter Noah c. If any yet thinke this doctrine more then needeth let him further consider 1. That the day of triall may not be farre off euen our day of famine by particular iudgement or death 2. The generall iudgement cannot be farre off when only such shall be pronounced blessed in whose spirits are found no guile 3. That he may shrowdly suspect himselfe to be an hypocrite who herein differeth from a sound Christian that the one can be content to be called on the other is vnsound at the heart and cannnot endure to be gaged Ver. 14. And not taking heed to Iewish fables and commandements of men that turne away from the truth As the Phisitian or Surgeon hauing cured some disease or sore at his departure forewarneth his patient of such meates and meanes as may bring the same or worse euills vpon them so dealeth the Apostle who hauing prescribed a course by meanes of which this corrupt and rude people should be brought to soundnesse in the faith he chargeth that whereas they had beene formerly addicted to lies and fables which had beene the occasions and feeders of their vnsoundnes and spirituall diseases yet now they should no longer attend to such fables and commandements of men which otherwise will be as powerfull as euer to preuaile against them to the turning of them away from the truth the which is now preached among them 1. the meaning 2. the doctrines Iewish fables Although all fables in matter of religion be to be reiected yet especially he mentioneth these of the Iewes because they were most dangerous of all 1. Because they directly opposed themselues as ouerthrowers of the whole doctrine of the Gospel and the merit of Christ. 2. They were perswaded vnder most strong pretenses for they came as from Gods owne mouth and from his owne people from such as were borne vnder the law so as they were vrged as things of surest ground and strongest authoritie from God himself and his greatest Prophet Moses But what were these fables Ans. Vnder this head may be comprehended all the false glosses and false interpretations of the law of Moses vrging the externall and literall but not the internall and spirituall meaning of the law for which corruption Christ challengeth the Iewish teachers Matth. 5.6 and 7. chapters 2. All their fabulous inuention in their Talmud such as that concerning the comming of the Messiah and the great feast at his comming and of the fruitfulnes of the earth which at that time shall bring forth in stead of eares of corne loues of bread and a number such of which Paul saith they are for number infinite and for
haue receiued the white stone and the newe name in it let him knowe that the foundation of God remaineth sure let him for his part set his seale vnto it by departing from iniquitie and he that thus daily purgeth himselfe shall bee a vessell prepared vnto honour 2. Tim. 2.19 3. We may not looke to liue here belowe amongst angels but if we willingly will not be deceiued we must make account of tares for such an heauen wherein dwelleth nothing but righteousnes cannot be looked for vpon earth And therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floares themselues remaine no wheate no Church for these two must abide together vntill the haruest so as in the meane time where the one is not neither is or can be the other But we must looke vp and breath after that day of separation when the Lord Iesus shall make good that promise vnto vs Cant. 4.8 Thou shalt come with me my spouse from Lebanon and looke from the toppe of Amanah from the top of Shenar and Hermon from the dennes of Lyons and from the mountaine◠of Leopards where three promises are wrapped vp in one 1. of deliuerie out of the world Lebanon a part of it beeing put for the whole 2. of victorie for the Church shall be exalted as on the toppes of the highest hils and shall disdainefully and tryumphantly looke downe vpon her enemies who shall be put vnder her feete 3. of safetie from wicked lyonish cruel and bloodthirstie men and from leopards and hypocrites which haue as many contrary guises as the leopard hath spots The second point are the characters of an hypocrite The first of the fowre is in these words They professe they knowe God The hypocrite is a great professor of religion and hence commeth to be answerable to his name in seeming to be and sustaining the person that he is not as a clowne or knaue on a stage plaieth the part of a noble or king but is well knowne to be the next remooue from a rogue so these fellowes whom the Apostle noteth haue often in their mouthes the name of God and of Christ the title of the Chuch and pretend great knowledge of God and cunning in the Scriptures and other Ecclesiasticall writings yea further make a great shewe of faith and pietie and if bare profession would lead to heauen these could not be the least or last there And to make this a little more plaine an hypocrite can carrie himselfe so leuell and euen in his course as no man shall be able outwardly to accuse him or impute any thing vnto him no more then the disciples could accuse Iudas when euerie man said Master is it I but none of them said master is it Iudas Obserue him in his religion you shall heare him crying vnto God and saying my God I knowe thee challenging God for his God and thrusting himselfe vnder him as one of his people and holy ones many shall crie Lord Lord saith Christ and shall professe the knowledge of him to whom he shall professe that he neuer knewe them for his You shall see him outrunning all that is required at his hands he will bring many oblations not of sheepe and small beasts but many oxen and not in one place as God requireth but in many yea in so many as the altars shall exceede the number of the cities you shall see him cleaue to the Church heare pray nay heare gladly as Herod pray boldly as the Pharisie and receiue often the seede with ioy and yet be bad ground Looke to his outward carriage he will not faile in the practise of iust dealing he will abstaine from most sinnes as other men he will cling to good mens companie be pragmaticall and busie in performing many sightly duties he will be readie to plucke out his eyes for good Ministers as the Galatians for Paul and yet afterward fall quite from his doctrine You would verily thinke him to be a sheepe of Christ and so himselfe may happily take himselfe to be the child of God and in all this ledde by the motions of the good spirit of God whereas not a fewe vncleane spirits breath in him Ob. Alas will some here say what am I better then such a man as you speake of what am I other then an hypocrite if this man may be one I see my selfe come behind such as these and so haue lost a great deale of paines of hopes Ans. As Christ said to the young man vaunting of keeping all the lawes of God from his youth one thing is yet wanting so it is to this man which if thou hast thou as farre exceedest him as light doth darkenes though thou wantest a great deale of his appearance What this is the next note sheweth The second note is in these words But indeede they denie him that is all the religion of an hypocrite is onely an outward profession separated from the inward sinceritie of the heart All that we haue spoken of him is but a liueles forme of godlinesse in which the power of it is denied 2. Tim. 3.5 Men may be said to denie a thing three wayes 1. with the tongue 2. with the heart thus the Atheist denieth God Psal. 24.1 3. with the life or actions which is here properlie meant For aske the tongues and words of these men concerning their courses all wil appeare to be fish whole but aske their liues and you shall heare their workes which are farre more euident witnesses with or against a man then his words speake otherwise Or grant they doe many glorious workes to the eie yet euen herein after a sort God is denied in that they are lame and indeede carkases of good actions without any soule to quicken thē all is externall and in such workes they may be verie busie but spiritually they performe nothing Thus Christ chargeth the Scribes and Pharisies with hypocrisie in that they outwardly appeared righteous but inwardly were like the graues full of putrifaction and rottennes And if narrowly we examine the most glorious appearances of this kind of men we shall out of the Sriptures more euidently see the light of this truth which teach vs that there is a generation that draw neere God with their lippes but their hearts are farre remooued from him so as though he be neere their mouthes he is farre from their raines they can come with sheepe and oxen to seeke the Lord Hos. 5.6 but not with faith and repentance in their hearts and therefore shall they finde him If God delighted in outward sacrifices they would giue him many a one but that sacrifice of an humble and contrite spirit which is his delight they detaine from him Hence is all their righteousnesse compared to a morning dewe which maketh shewe as if it would water and moisten the heart of the earth but it onely standeth a little vpon the face or crust of
thriuing in grace that they haue wholesome meate Psal. 119.4 Behold I desire thy commandements quicken me in thy righteousnes for as in the bodie if meat when it is digested send not vertue whereby the operation of it appeareth in all the parts the bodie is diseased some obstruction or opilation hindreth the worke of it so is the soule obstructed with the itching eare couetous thoughts hardnesse of heart formall worship all which keepe the soule barren and emptie of grace yea leane and ill looking in the eyes of God Seeing therefore the Lord hath spread his table for vs and liberally furnished it with store of this wholesome foode let it appeare in our soules by our strength to labour in Christian duties to which we are called to ouercome the temptations vnto sinne to carrie the victorie in our strife against our owne lusts let it appeare in patient and cherefull bearing of affliction and in the thankfull entertainment of blessings especially of the best kind And thus by commending the Lords bountifull hospitallitie and liberall prouision in his house we shall adorne our profession and winne others to wish themselues entertained in the same seruice with vs. Now all these things shall be happily attained of teachers and hearers if they come to this busines thus qualified and affected First If they come as the elect of God whom he will teach 1. humbled in the sence of sinne past and of present corruption 2. acknowledging the errors of their iudgement and practise and 3. praying for the illumination of the one and the reformation of the other Secondly if both of them captiuate all humane wisedome to the obedience of Christ who is the scope of all the Scripture desiring to knowe and make knowne nothing but Christ and the merit of his sufferings Thirdly if both of them bring the loue of the Scriptures as which onely containe all sauing knowledge admiring Gods infinite wisedome power iustice and mercie shining out in them euen as when the people sawe Moses doe that which all the Magicians could not doe they with Pharaoh acknowledged that that was the finger of God this is a truth which prevaileth against all the deceits of vaine men as Moses rodde deuoured all the roddes of the Magicians Lastly if both of them teach and heare not onely to knowe or make knowne but with purpose to bring things deliuered into practise of which thing many are agreed if they could conclude of the time of their obedience as well as Dauid did Psal. 119.60 I made hast and delaied not to keepe thy commandements Vers. 2. That the elder men be sober honest discreete sound in the faith in loue and in patience Now the Apostle commeth to direct Titus how to apply his doctrine aptly to the seuerall sexes ages and conditions of men Whence in generall is to be obserued that Doctr. Euerie faithfull Minister must fit and apply his doctrine to the seuerall ages conditions and occasions of his people that euerie man and woman young and olde superiour and inferiour may knowe not only what is lawfull but what is most expedient and beseeming our age place and condition of life It is true that all vertues in generall are commanded as all vices in generall are forbidden to all persons of what sexe or estate soeuer yet there be some speciall vertues which are more shining ornaments in some age and condition then others as in young men staidnesse and discretion are speciall beauties but are not if wanting such blemishes in their yeares as in olde men because of their obseruation and experience So there be some speciall vices though all are to striue against all which are fouler spots and staines to some age then to other and some to which men and women are more subiect by reason of their age or sexe as youth to headines and rashnesse old age to teastinesse frowardnes couetousnesse c. women to curiositie loquacitie c. against all which the man of God must in speciall furnish and arme his people instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men as also to plant the contrarie graces in their stead Examples of this practise we meete with all euerie where in the Epistles Paul in diuerse of his Epistles as to the Colossians but especially to the Ephesians describeth in particular the duties of wiues husbands children fathers seruants masters see chap. 5. â— â— Peter in the 2. and 3. chapters is as large in the distinct offices of subiects wiues husbands seruants And from this practise the Apostle Iohn dissenteth not 1. Ioh. 2.12 where he giueth his reasons why he writeth to fathers to babes to old men and to yong men Besides these examples are sundrie waightie reasons to enforce the doctrine As first the faithfulnesse of a wise steward herein appeareth namely in distributing to euerie one of his Masters family their owne portion of meat in due season Luk. 12.42 Secondly to this purpose is the word fitted to make euerie man readie and absolute to euerie good worke and thus the wisedome of God is made to shine to all eyes who can behold such a perfect rule of direction in faith and manners Thirdly well knewe our Apostle with other the men of God that generall doctrines though neuer so wholesome little preuaile are but cold and touch not men to the quicke without particular application to their seuerall necessities till Peter come to say you haue crucified the Lord of glorie we read of no pricking of their hearts Vse 1. This dutie requireth also a man of vnderstanding an Ezra a prompt scribe a learned tongue not any bare reader no nor euery preacher attaineth to this high point of wisedome not bosome sermons nor euery learned discourse reacheth vnto it If he must be a learned Physitian that must first finde out the disease and then apply a fit remedie to the same he must be much more learned then he and one acquainted with more rare secrets of simples that growe from heauen who can here minister to euerie soule according to the estate of it which is farre more hidde then that of the bodie as to the wearie soule a seasonable word and to the secure heart the iust weight of terror and threatening Besides who seeth not that this verie dutie requireth no flatterers no selfe-seekers no time seruers but men of courage bold through God to apply his word to all conditions of men high as well as lowe rich as poore not healing the hurt of great ones with sweete words nor respecting persons no more then the Lord himselfe doth whose word it is but binding euen kings in chains and nobles in fetters as Nathan did Dauid Thou art the man For if the word hath plainely described euerie mans dutie then the dispensers of it must faithfully deliuer out the same Secondly hearers must hence learne 1. to be subiect to the doctrine deliuered in the
permit not a woman to teach Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies wherein they were not allowed to take vpon them any power or function of teaching for the reasons propounded which are three 1. From their condition which is to be obedient vnto man and therefore in mens presence must not vsurpe the authoritie of teachers but content themselues with the place of schollers in all mixt assemblies of men and women 2. Their function which is to serue men for Adam was first created and Eue for Adam and not to exercise any function ouer them 3. From the weakenes of their sexe which lieth more open to Satans seducement for Adam was not deceiued first but Eue. It is not fit that any such function of teaching should be committed vnto them seeing Eue in innocencie taking vpon her to teach Adam was so easily preuailed against and the Apostle expresseth this his owne sense 1. Cor. 14.34 where from the same ground of the womans subiection vnto man he saith let your women keepe silence in the Churches As for the examples of Deborah and Huldas who were Prophetesses in the Church they beeing extraordinarie make nothing against this rule of Paul nor for that Pepuzian heresie for womens teaching in the Church nor that Popish heresie of midwiues baptizing of infants in case of necessitie as they call it Neither doth this place written by the same spirit and penne crosse the former seeing it speaketh of priuate teaching and instructing the family at home especially her children and maidseruants so the text it selfe seemeth to restrain them pointing them out their auditors namely young women in the next verse and the lectures they are to fit vnto them the most or all of which are priuate duties and the ende to make the younger women wise vnto all godly conuersation namely both those within the family and those that are without so farre forth as they shal be occasionally called to instruct them both by Christian speach and example Now that this dutie belongeth vnto matrons it will appeare if we consider them 1. as Christian women 2. as superiours in the family For the former it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe vnlesse she also endeauour to driue or drawe the younger women to the like godly course For 1. euerie Christian must gather with Christ and he or she that gathereth not scattereth whence are all those exhortations thou beeing conuerted strengthen thy brethren obserue one an other admonish and prouoke one another to loue and good workes 2. The rule of speach for all Christians is that for the matter it be good that is of good things and for the vse that it tend to edifie and who but elder Christian women should proceede in this duty 3. From the obseruation of this rule the godly are described to be such as whose lips feede many and they speake pleasant words which are health to the bones and sweetenes to the soule their tongues are trees of life vtter wisedome talke of iudgement of high matters c. And that women should not thinke that they are exempted from all this qualification of their speach Salomon ascribeth it in speciall to a vertuous woman that she openeth her mouth with wisedome and the law of grace is vnder her lips answerable to this text which requireth that she be a teacher of honest things As for the latter this dutie of teaching honest things belongeth vnto them as gouernours of their family wherein Salomons mother is a notable president who instructed her sonne what my sonne and what the sonne of my wombe c. and Timothies mother and grandmother Lois who acquainted him with the Scriptures from a child and what else proued these but rare men full of grace and pietie Vse 1. This reprooueth such as neither are able nor willing to call on others vnto the practise of Christian and honest duties the knowledge of God seateth not in their hearts nor the law of grace in their lips 2. Others are teachers but of dishonest things their mouthes are euer open but like the open vessells which in the Law were accounted vncleane nothing but idle and lewd speach nothing but impertinent or detracting speach proceedeth out of them all kind of language fitteth their mouthes but that which befitteth holines and honestie such as whose yeares calleth for grauitie and gracious sauorie speach euen in the presence of younger women are safe if they can chat away much time in ripping vp the loosenes of their young and wanton daies or the faults of this or that man or woman this is their table talk this is the speach wherewith they season the young and tender yeares of their children the which these new vessells easily and long after reteine who for most part by their gracelesse courses repaie their mothers barrennesse of gracious speach other speach then this if â—auouring of grace and pietie let it be offered it is as welcome as smoke to their eies Vse 2. How much more is the master of the family bound to the trayning vp of this familie in holy and honest things for the wife must herein onely helpe forward his paines The Lord wisheth the fathers to laie vp the memorie of his great workes for the instruction of their children and the master was the Prophet in the house and accordingly the children after them could say we haue heard our Fathers say thus and thus their bookes were their fathers mouthes But how carelesly is this great dutie neglected of most men that many children may say truely we haue heard our fathers sweare curse and lie backbite slander but seldome or neuer haue they declared vnto vs the great things which the Lord hath done for vs seldome or neuer haue they become teachers of holy or honest things vnto vs either in their word or conuersation Vers. 4. That they may instruct the younger women to be sober minded that they loue their husbands that they loue their children 5. That they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of It beeing required that the elder women should be teachers of honest things the Apostle in these two verses doth these three things 1. he sheweth who be their schollers namely the younger women as also the lecture they are to read vnto them namely sober mindednesse that is by their counsell and example frame them to become wise in the performance of all the duties of their seuerall places for the Greeke word howsoeuer it seemeth at the first sight to expresse one only vertue yet is it to be extended to the generall information of them vnto moderation prouidence modestie faithfulnes diligence and euery other vertue sutable to their age and condition of life For it is most properly and vsually ascribed vnto schoolemasters who haue youth committed
the ground of this affection be nature which can teach a woman to loue her husband children yet nature cannot teach either the right manner or measure of this loue this is left to be ordered by the word Nature can loue naturally that is fleshly and corruptly but not holily Nature either commeth short or exceedeth the due measure of loue from whence are kindled the sparkles and flames of suspitions ielousies betweene husband and wife and much miscarriage betweene parents and children when parents in the educating of children separate faith and loue both which the Apostle requireth 1. Tim. 2.15 But the word both ruleth manageth and raungeth this affection in such confines as cause it to be euerie way louely as alwaies to be lasting For the former of these that a woman should loue her husband yea embrace him with such a loue as surpasseth all other euen to the forgetting of her owne people her fathers house yea her owne selfe in comparison of him besides the commandement of God there is great reason 1. The commandement is often repeated in the booke of God and is enlarged and inforced in Ep. 5.22.24 where the wife is commanded to loue embrace her husband as the Church doth Christ himselfe how is that look in the Canticles through all which holy song the church neuer speaketh of Christ but breaketh into the expressing of her most feruent loue neuer mentioneth him without the titles bewraying her most entire and inward loue calling him her loue her welbeloued him whom her soule loued him who was more then other welbeloueds the chiefe of tenne thousand him who could not be out of her sight but she was sicke of loue after him here is a glasse set before all women and a direction how to esteeme of their husbands 2. The reasons are sundrie I will onely note three First because of that straight vnion betweene them they beeing no more two but one and one in diuerse regards 1. In respect of the womans originall the Lord consulting to build vp Adam a fit helpe to ioyne in marriage with him did not thinke good in his wisedome to frame her of any matter diuerse from Adam himselfe but tooke a part of himselfe to make her of not of his head as if she should be a superiour nor of his feet as to become an vnderling not of his hand as to be a meere seruant but of one of his ribbes to lay her againe in his owne bosome hereby signifying to Adam that his wife was no other then a peice of himselfe and that he was to embrace her as a branch springing from himselfe and shee him as her roote and stocke receiuing vnder God her originall life and beeing it selfe from him 2. They two are one in all lawe of God and man God making the match in heauen and finishing it betweene them by men on earth pronounceth that they are no more twaine but one flesh and humane lawes account them but one person Now shall God and all other men account them but one and shall themselues by beeing diuided in affection remaine two 3. They are one by their mutuall consent nay deliberate choise and election and by the consent of such as it belonged to weight and obserue whether God gaue the one to the other and also by their publike promise and couenant before God and his congregation and therefore ought to preserue this bond of vnitie and be farre from forsaking the couenant of their God 4. One actually by comming into one family one manner of liuing for bed and board participating in welfare or woe but especially by becomming one bodie and one flesh as Moses speaketh 5. One by propagation both of them through Gods blessing affoarding one common matter for the bringing of children which are the principall pawnes of their loue From all which I conclude the first reason that if euerie man loue humanitie in euery man if one countriman can loue another although otherwise strangers if neighbour can loue neighbour because he is so if kindred can affect their kindred although further off how should such a bond as this which herein passeth all the other that it onely can make two one in person and not onely one in affection as the other be preserued inuiolable on both parts for their mutuall comfort and this is the verie reason of the spirit of God Mal. 2.15 God made but one and why not because he wanted spirit to haue inspired a world of wiues for Adam but because he respected an holy seede inferring the same conclusion which is as strong in the one sexe as the other wherefore let no man transgresse against the wife of his youth Secondly this affection of loue is due to the husband from the wife as he is the head and foundation of the family and vpholder of it and consequently in speciall sort the vaile of her eyes her protector and couer from all those who would offer her wrong and as he spreads his wing ouer her so she hath betaken her selfe to be called by his name she partaketh of all his honour and aduancement of his gaines and income and could not raise her selfe but as a vine creepe disgracefully as on the ground were she noâ— by him propped and suported in all which regards and many moe it is as little as he can expect or she performe in way of thankefulnesse to embrace him with such tendernesse of loue and inward affection as neuer findeth it selfe sufficiently satisfied with requitalls Thirdly the loue of the husband is a notable preseruatiue of Gods worship in the family without which praiers must needs be interrupted as also of her owne peace and comfort of her life of his and her chastitie and purenes of bodie and of spirit It is noted of Isaac that he loued Rebeccah dearely and this was a speciall preseruatiue that he fell not to polygamie or concubines as the most of the Patriarks did and on the contrarie the want of loue to ones proper companion whether man or woman is the first breach of the couenant and bringeth into the bosome of some stranger to the ruine of the whole family In a word let this affection be wanting all other duties will either be not performed or els for fashion or for a while but not constantly Vse 1. To reprooue many women who thinke it enough that they looke well to their houshold affaires and so become good huswiues although they take litle more delight in their husbands then in other men against whom they can soone breake into sullennesse anger and wrath and shewe such distemper as if they were borne in some angrie houre whereas they ought to possesse inwardly an honest and proper delight in them and outwardly shewe and expresse it that the husband may requite their loue with loue proportionable backe againe 2. Whereas many which loue their husbands doe it sinnefully and immeasurably it is meete to lay vp
some rules for the wel doing of such a dutie 1. To begin loue not as the most at the man or in the flesh but in God and for God acknowledging the necessitie of the dutie because God hath commanded it for if it be of conscience it will be lasting it will suffer nothing against God and will encounter against all occasions which would worke change of affection Secondly loue his soule first and principally both hindring sinne in him as Pilates wife although an heathen womā wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties whether publik in the assemblies or priuate in the family as reading prayer catechising and such like watching her seasons and best aduantages vnto both these contarie to the practise of many Iesabels who though there be no neede to spurre free horses yet are powerfull enough to perswade and worke them to vngodlines Thirdly this loue must be testified to his outward estate and person 1. In her cheerefull behauiour at all times out of sicknesse or other afflictions which call vnto humilitie and mourning which opposeth it selfe to the ordinarie sullennes of a number 2. In her wise obseruing his disposition and inclination that she may in all things frame her selfe to please him so farre as without sinne she may in wise passing by and couering his infirmities and bearing his burthen the discouerie of which vnto others and taking vantage of which against himselfe were both to disease her selfe and vncouer her owne nakednes and further in a wise pacifying of his displeasure not growing impatient by his impatience but rather by meeknes of spirit cast milke into his flame and be as Dauids harpe to appease Sauls furie 3. In her carefull diligence to prepare him outward comforts in sicknes and health and that in due season wicked Iesabell comforted her husband in his sicknesse Ieroboams wife as wicked as he and she were yet sought out for his health see the same dutie in a better patterne of Rebecca who prouided for Isaak such meate as hee loued 4. In warie circumspection if God giue her to see more then her husband with the least preiudice towards him to turne away and hinder whatsoeuer would be dangerous to their good estate and welfare thus Abigail saued Nabal and Micol Dauid 5. In louing and to her abilitie liberall entertainement of her husbands kindred and freinds as Ruth did to the freinds of her dead husband In these things standeth the true loue of the wife towards the husband all which she oweth him be he a foole a froward Nabal or whatsoeuer else nothing can loose her from these duties which dissolueth not the marriage bond Now although this text speaketh nothing expressely of the husbands dutie yet may not the husband thinke himselfe lawles or to expect the payment of these duties and liue as he list For not only other places of our Apostle bind him as straite as this doth the wife but euen this place secretly putteth him in minde of his dutie both because he is the fountaine of all marriage duties as of marriage it selfe as also in that all these offices of loue in the wife should be a consequent of his loue yea a thankfull returne of loue for loue for so is the loue of the Church towards Christ. We will therefore in few words shew although not so directly laid downe in the text wherein the husbands loue must bewray it selfe towards his wife that so he may the more iustly require the duties from her And he must expresse it fowre waies First by instructing her and seeking to haue the seed of sauing knowledge sowne in her heart dwelling with her as a man of knowledge Secondly by protecting her from danger as Dauid rescued his two wiues Ahinoam and Abigail Thirdly by cherishing her 1. her bodie prouiding necessaries for her allowing her all needfull honest yea and delightfull comforts so farre as their estates will suffer and this freely and liberally out of his loue which is bountifull for in a Naballs hand or heart as drie as flint is iust suspition of want of loue Shee may looke to be iudged nearer then a child and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him 2. Her soule and in it what grace of saluation he espieth so as she may see he reioyseth in it and her for it in that she is thereby testified an heire of the grace of life 3. The gifts of her mind obseruing what gifts of gouerment wisedome and experience God hath giuen her and employ them that hereby she may see she is not onely not despised but also incouraged when she findeth the heart of her husband trusting in her Fourthly by honouring her As 1. esteeming her his fellow and companion 2. tolerating her infirmities and bearing with her as the weaker vessell 1. Pet. 3.7 for it is a mans glorie to passe by infirmities couering all her infirmities as Christ couereth all his Churches but yet with all patience and seasonablenesse curing so many as he can 3. Suffering himselfe sometimes to be perswaded by her that she may see his good respect of her Abraham must sometimes heare Sarah The want of which wise and holy carriage in many husbands pulleth by force vndutifulnesse on the wife when she cannot see the image of Gods glorie and wisedome shine in his gouernment of her who should be her patterne and glasse but he looseth his authoritie by vndiscreete and childish behauiour he diminisheth her loue by froward teastie hard or niggardly vsage of her so as it is iust vpon him that he be drawne into contempt and to haue the comfort of his marriage withdrawne although it be vniust that the wife should neglect any part of her dutie because the husband doth a great part of his That they loue their children These words commendeth not vnto mothers a bare affection of loue towards their children wherein many are excessiue and too to foolishly with the ape kill and spoile many of their young ones with their ouer-kind clasping and cockering of them but he requireth some maine duties of loue to be performed towards them wherein mothers must walke as in the cheife duties of their speciall calling neither are the most of these duties so proper to them as that the husband hath no stroke in them but are commended to women the rather because while children be young it is their proper employment to be about them and among them within the house whilest the fathers occasions for most part call him abroad The first of these duties of motherly loue is to nurse her child her selfe except health and strength suffer not or else some iust and weighty cause which in the court of conscience will be warranted do hinder A dutie howsoeuer vnnaturally neglected by many of the richer sort for this disease of drie breasts is somewhat a
Eue was made for Adam and not Adam for Eue yea she was made of him and not be of her and therefore euen in innocencie was shee subiect vnto Adam though then without griefe and molestation which afterward came in by sinne Secondly consider Gods lawe and institution after the fall Gen. 3.16 Thy desire shall be vnto him and he shall rule ouer thee as if he had said seeing thou canst not rule thy selfe meete it is that now especially since thy sinne hath set thee out of order that thou shouldst be put vnder the rule and power of an other yea although this subiection be not so liberall sweete and free as before the fall but ioyned with sorrowe and difficultie yea although often thou vndergoe vnequall commands and this also is the Apostles reason Adam was not first seduced but Eue and therefore her honour was first lost and a lesse liberall subiection was bound vpon her so much more surely Thirdly the husband is the head of the wife as Christ is of his Church and therefore as the members are subiect to the head without reasoning so should the wife be vnto her husband he prouideth for all answeareth for all defendeth all as the head and doth not he best deserue the preheminence hath not nature giuen the highest place and prerogatiue vnto the head and were it not most vnnaturall that the wife by seeking for soueraigntie and rule ouer her husband should set the head vnder the feet And further by this superioritie he becommeth the image of God vnto his wife and his lawfull commandements haue a stampe of God set vpon the thing commanded and therefore she must signifie that she hath a feeling of him in her heart as the image of Gods maiestie glorie and soueraigntie through her whole behauiour in a meeke and quiet spirit shewing her selfe the glorie of the man respecting his authoritie as the Lords his will as the Lords in right and lawfull commands against which if she rebell shee riseth vp against the Lord himselfe In these regards especially the Apostle concludeth this dutie and exhortation Col. 3.18 wiues be subiect to your husbands that is yeeld your selues vnto the will direction and discretion of your husbands for it is meete or comely namely in regard 1. of the law of nature 2. of Gods institution after the fall 3. the husbands headship and 4. womanly infirmitie Neither is it onely meete but so necessarie as where it is not performed it cannot be but the family should be laid open to ruine and downefall no otherwise then if the feete should refuse to goe the eye to looke the hands to take the things which the head commandeth the whole man must needes perish All which considerations take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie Some plead they are yoked to foolish Naballs others are matched to such as neuer consider their paines and kindnesse and not meeting with that kind and thankefull retribution from their husband which they expect take themselues freed from such strict obseruance others could loue their husbands passing well were it not for such or such a bad qualitie and others are tyed to frampoll or conceited persons and so drawe conclusions both of their vnfitnesse to gouerne and the inconueniences of their owne subiection But against all these reasonings which are so vnreasonable as that they directly fight with Gods ordinance and that order which he hath put in nature which admitteth nor of such exceptions here is a cannon of batterie Thou must and maist before thy marriage consider whether he be a wise man or a foole but after thou must knowe he is thy husband which if he be thou must be subiect ouer whome be it that he be a foole and thou wiser then he thou maist affect no rule but knowing still thy place by thy goodnesse wisedome counsell and perswasion if it may be preuent his or thy hurt as Abigail did As for his vnworthinesse whatsoeuer it may be in thine eies yet the Lord depriueth him not of his worthinesse to rule ouer thee who hast entred into the marriage league with him And for his vnfitnesse he cannot be so vnfit to gouerne thee as thou art to gouerne him who wert taken to be an helpe and not an head vnto him and a monstrous thing were it in nature for the feete to direct the head But that women should obey their husbands none are so rude as not in generall to acknowledge but come to particulars as 1. wherein 2. the manner how there growes some question The former the Apostle answereth Eph. 5.24 Wiues be subiect in all things that is in all lawfull and bonest things in all which there must be a departure from their owne wills if a contrarie commandement proceed from the husband yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house whether in his absence or presence she must administer according to his minde and direction For so the members of the bodie are subiect to the head each doth his owne dutie yet all by the appointment of the head mooue or rest themselues And thus the Church dispenseth to the sonnes of God the children of the Church all necessaries for their direction consolation and saluation but yet by the prescript and order of Christ the head and not any thing without his appointment and no more is the wife to administer no not in the absence of her husband against or contrarie to his minde Looke vp to the heauens and verie nature will teach this lesson while the sunne is absent the moone takes vpon her gouerneth the heauens and shineth aboue all the starres but yet not without the borrowing of all this light from the sunne if Philosophie teach vs truely but when the sunne is present she giueth place contracteth her light and reuerenceth him after a sort by vayling her face at his presence vpon whom she wholly dependeth and thus should it be with the wife when the husband presenteth himselfe whether in person or in his commandement Quest. Whether the wife may dispose of goods without her husband consent to good vses Answ. There is no question but she may 1. of any goods before marriage excepted 2. of those her husband giueth her after marriage for these also are proper goods and not common 3. If she haue generall consent when his heart trusteth in her and referreth in generall things to her discretion 4. If she haue implicit consent when her husband knoweth she giueth and holdeth his peace 5. In extreame necessitie for often the case suffereth not to expect his consent 6. In the vnfitnesse of the husband to gouerne as suppose he be striken with frensie and madnes for then the disposing of things is deuolued vpon her 7. In his longer absence as suppose he be a souldier marchant or seafaring man 8. Of that she can well
be sober minded These words containe three points in their order to be considered 1. The persons to whom the precept is directed or whom the precept concerneth namely young men who must be taught and dealt with as well as any others 2. The manner how they must be dealt withall Exhort 3. What they must be exhorted vnto that they must be sober minded From each of which we learne a profitable instruction Doctr. Out of the first point we are taught that young men must looke to their waies and conteine themselues in their duties as well as others of whose courses the Lord taketh as good notice as of others For 1. here the Minister is giuen in charge to teach them as well as others Peter must feed lambs as well as sheepe and they beeing a great part of the Church must honour God in their places as well as the auncient in theirs 2. If the Pastors and teachers haue the ouersight of them and must as well watch ouer their soules as others then must they also for this cause obey them and be submitted vnto them 3. If the word be directed vnto them as well as others they as well as others must be directed by it But Iohn writeth as well to young men as the older and to children aswell as fathers Salomon aduiseth the young man to remember his creator in the daies of his youth Dauid to redresse his waies according to the word Vse 1. This doctrine reprehendeth a common error in the world for generally men thinke that religion and attendance vnto the word is for old age but as for youth it must sow the wild oates it must haue his course young men must settle themselues in the world and ground their estate first for other matters they haue day inough before them to mind them in and from this first error proceeds a worse that the religion of this age for most part is but promises without practise and those promises but hypocrisies without any soundnesse But all this is but the wisedome of the flesh euen sensuall and deuillish cleane contrarie to Gods wisedome which vrgeth the young man if euer he would be setled in a good estate to found it in the remembrance of God and asking the question how a mans life should be rightly ordered propoundeth it in the person of the young man because that is indeed the age of right reformation For settle the soule vpon his lees of sinnefull lusts custome in sinning prooueth another nature and in continuance becommeth vnchangeable and incorrigible Let a man through his youth set his face against heauen and blaspheme the religion of God it shall be as hard for a blackmoore to chang his skin or the leopard his spottes as for such a one who hath beene accustomed to euill to learne to do well for the curse is commonly passed against them who haue beene so long fruitles neuer more fruit grow vpon thee and what other can the ground that bringeth nothing but thornes and bryers expect but that the end of it should be to be burned Vse 2. Let this be a motiue vnto all young men to looke betime to the ordering of their waies and if God call timely as he did young Samuel earely in the morning beware of running another way but with him answer speake Lord thy seruant heareth and the better either to perswade them to the obedience of this precept or else to leaue them the more excuseles in the departure from their dutie I will 1. by some reasons inforce the dutie and 2. prescribe some meanes for the more happy practise of the same For the former First that age is the haruest and summer in which whosoeuer sleepeth is the sonne of confusion but he that gathereth is the child of wisedome It is with grace as it is with grafts there must be a time of insetting and a time of outgrowing and both these must be seasonable before fruit can be expected the seed must be sowne in youth that must come vp in age nip a blossome in the spring and where is the hope of autumne We can conclude that a man borne to nothing if he idle out his youth and applie his hands to nothing is so farre from likelihood of proouing a rich man that he cannot escape ragged clothing as Salomon speaketh but needs must hee beare a wallet and die a beggar and how is it that we want wisedome accordingly to conclude that where Sathan can make youth vnprofitable little good nay much spirituall beggarie may be expected in all other ages through the life Secondly another reason the Apostle Iohn vseth I write vnto you young men because yee are strong young men are called out to beare the heat of the day because they are in their strength and are chiefe champions either for good or euill If then their strength be spent in the practises of pietie and religion such workes are so much the more excellent because they are performed with more courage zeale strength and resolution But if vnto any vice they powre out their strength or stand the patronage of any sinne their actions are so much more sinnefull and outragious by how much they are more violent wherein although for the time they may reioyce yet let them know that they shall come vnto iudgement at what time they must be counteable for all their strength and the imployment also of it Againe in regard of this strength they are most fit for the spirituall combate strength is for warre saith Rabsachie and therefore if they could not heretofore be Preists vnto this seruice yet let them now serue as voluntaries vnder the Captaine Iesus Christ then any longer abide vnder the colours of his enemies Thirdly for young men to be early graced is a beutifull sight in the eyes of God and his children it filled Paul with ioy to remember Tymothies timely faith When Christ saw but some ciuill vertues in a young man otherwise bewraying many great corruptions so louely were they vnto him that it is said he loued him When children crie Hosanna what a great prouocation of the elder sort is it of which the Lord will make great vse to their shame and conuincement that as it was a shamfull rebuke to the Israelites when Christ said of the Cananite surely I haue not found so great faith in Israel so shall the elder sort be confounded when he shall say surely I haue not found so great faith zeale knowledge obedience in rulers fathers masters as in prentizes seruants children Or as he prouoked the Pharisies Iohn came in the way of righteousnesse and yee beleeued not the Publicans and harlots beleeued him and yet when you saw that you neither beleeued nor repented of your vnbeleefe verely I say vnto you that Publicans and harlots shall enter into heauen before you so shall it be said The elder sort receiued not the word but many of the younger
as an other Some there are that seeme very religious can come to Church go in the count and companie of Christians and religious persons but verie vnmercifull ouergrowne with couetousnesse and in priuate for a pennie aduantage discharge all religion till Church time againe Others are mercifull inough but carelesse of religion altogether some are iust in their dealings but vncleane or intemperate others are temperate but vniust lyars swearers and no fidelitie in them The Apostle Iames meeteth with all these teaching vs 1. that pure religion standeth not onely in harmelesnes and keeping ones selfe vnspotted but in visiting the fatherles and widow that is the frequent practise of workes of mercie and charitie many say if I were rich I would do thus and thus but art thou a Christian art thou religious then though thou beest poore thou art mercifull Paul commended the Macedonians that beeing but poore yet they were rich in liberalitie toward the Saints 2. in cap. 2.10 that he that offendeth in one point of the law is guiltie of all and he that saith thou shalt not commit adulterie saith also thou shalt not kill now if thou dost no adulterie yet if thou killest thou art a transgressor of the law Vse 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses that neither duties of pietie hinder the duties of their calling nor these stand in the way of the other And he that hath the heart of the wise to know time and iudgement forecasteth both wisely and knoweth one of these to be subordinate but not opposite vnto the other Hence must Christians forecast and remember the Sabboath before hand and so order and husband their times and seasons that there may be place and time and oportunitie for euery good worke in the week-day and especially for the best workes whether publike exercises of religion or priuate prayers and exercises in the family Which wise managing of affaires because men are wanting in therefore sometimes the Sabboath must be encroched vpon and Gods seruice iustled out for some carnall matters other times weeks exercises are neglected because this inconuenience or losse in the calling was not seasonably and prudently preuented the priuate seruice of God also in the family must now and then be laid downe for a time or turne because some other domestical distraction hath deuoured the time allotted for it Let no man then seperate those duties which the Lord hath coupled if thou beest readie to the duties of thy particular calling forget not the duties of the generall if thou wouldst be seruiceable to men forget not in the meane time thy seruice of God If thou canst be diligent to prouide for thy selfe and thy family set sometime apart to looke out to enquire into and releeue the necessities of Gods children family abroad But woe to such knots of companionship tied fast by the deuil to sporting gaming or other vngodly lusts that neither the duties of their calling on the weekeday nor religious exercises on the Sabboath can obtaine them Doctr. 2. That euery Christian ought to keepe in himselfe a fitnes and readinesse to euery good worke is plaine in the Scriptures For 1. in duties of pietie we are enioyned not only to come to the house of God but to take heede to our feete and to wash our hands in innocencie before we compasse the Altar and first to sanctifie our selues before God and reconcile our selues to men and then bring our gift If we preach we must doe it readily and of a readie minde for then we haue reward If you heare you must be swift to heare and readie to heare rather then offer the sacrifice of fooles 2. In performance of duties of loue and mercie vnto men we are called to readinesse in distributing 1. Tim. 6.18 and mindfulnesse to distribute Heb. 13.16 3. In priuate duties when God giueth vs peace and opportunitie we must serue him with cheerefulnesse and good hearts Deut. 28.47 4. In priuate iniuries we must be ready to receiue yea to offer reconciliation and to forgiue which is another good worke and so in the rest Reasons 1. We herein become like vnto God whose nature is to accommodate himselfe to our good whose readinesse to giue bountifully and forgiue freely is hereby shadowed 2. Hereby we also bewtifie and as it were guild our duties when they come off without delaies without grudging murmuring or heauinesse but as from men inuâ—ed to weldoing 3. Hereby we may laie hold of Christian consolation in that this readie and willing mind is accepted where often power of doing good is wanting and indeed the regenerate often want power and abilitie vnto good but to want will and desire is dangerous Vse Whosoeuer would finde this grace in himselfe must trie it by the companions of it As 1. there must be a good heart cheerefully and willingly disposed vnto and in the doing of good 2. Thess. 2.17 The Lord must first mooue and perswade the heart for so the word signifieth as well as to comfort and then establish his to euery good word and worke Hence are we exhorted to do euery thing heartily as to the Lord. The Lord would haue none to offer any thing to the building of the tabernacle but whose heart incouraged him and whose spirit made him willing If thou findest not thine heart accompanying thy duties but thou doest thy religious duties for necessitie law fashion or for some sinister end and thy duties of loue with a straite heart or an euill eye thinking any thing bestowed too good or too much thou hast slaine thy action before the birth it was neuer quickned it hath no life noâ— soule God who loueth only a cheerefull giuer will not endure it 2. He that is continually readie to euery good worke cannot but be abundant in good workes the phrase little differing from that 1. Tim. 5.10 The widow that hath beene continually giuen to euery good worke for else this readinesse could not be other then an idle preparation Dost thou continue in prayer in all things giue thankes hast thou bin diligent in trayning vp thy family in Gods feare hast thou with Onesephorus often refreshed the Saints doth the loynes of many blesse thee and the blessing of the poore and widow returne vpon thee shew me the â—oats and garments thou hast made shew me the knowledge and feare of God in thy family expresse the faith thou professest by such fruits of faith as these are and then hast thou profited in this precept els thou as yet commest short of it 3. In such a partie will be a forgoing and departure with things of price yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands which if it be wanting because many good works are costly a man cannot be ready to euery good worke Now to apply the
raysing and returne out of Babylon but as a dreame for whose hearts leap within them at the ioyfull message of the pardon of their sinne who leane vnto the promises walking worthy of them for their life very few assent vnto the truth we teach it hardly sinketh with men that God should become man that by the death of one life should be procured to so many that the way to heauen should lie by hell that by afflictions they should be passed to glorie these things be riddles to many professed Christians So when we call people as God did his to walke in the old way that they may find rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voice speaketh for we call men from swearing lying couetousnes which is idolatrie from Saboath breaking intemperance drinkings and vncleannes but mens hearts speake by their liues we will sweare we will drinke to drunkennesse we will by gaming or idlenesse breake the sabboath the waies of God are too straite and vnequall a man had as good be in prison as in these bonds Lastly whereas by the knowledge and comfort of the Scriptures we should come to haue hope which whosoeuer hath hee purgeth himselfe how doe most professed Christians peruert the Scriptures to their own destruction God is mercifull and therefore I may do what I list at what time soeuer a sinner repenteth God will blot out all his sinnes and therefore I will not repent yet The whole law is comprehended in these two thou shalt loue the Lord thy God with all thy heart or aboue all and thy neighbour as thy selfe and therefore I know as much as any Preacher can tell me what need all these sermons The Sabboath was made for man and not man for the Sabboath and therefore what need men be so strait laced and precise in the duties of it Hee that prouideth not for his wife and children is worse then an Infidell therefore I must and will diligently seek the world and set my heart vpon couetousnes By all which instances we may see our selues as in a glasse tainted with this fearefull sin of rising vp and reasoning against that light which shineth out in the word Vse 1. Let all men learne hence to be humbled vnder that vile estate of our nature by which we are not onely laden with simple ignorance but euen oppressed with affected contumacie against it such as our Sauiour chargeth vpon the Iewes Ioh. 8. and such as breaketh out in many of our people who not seldome in hearing vs teach them the truth of God say as the Iewes of Christ who can heare him Alas how farre better were it with vs to haue beene heathen or infidels and neuer haue heard of Iesus Christ that our ignorance had beene simple and inuincible then such Christians as abound not onely with ignorance but such as the Apostle speaketh of Rom. 1.24 Which is caused of the hardnesse of heart which is in them 2. Hence may we cease to wonder why so fewe obey the Gospel why after so much teaching there is so little fruit so little knowledge so little turning to God because the degree of corruption of mind is beyond bare ignorance as to assent to the word is a further degree of grace then bare knowledge The Minister may hale and pull but vnlesse the Father drawe none come to the Sonne such is the contumacie and stubbornenes of mens hearts naturally that no curse can terrifie nor promise affect it and this was it which made Christs own ministerie vnprofitable to the Iewes as we reade Ioh. 8. Let hearers and students of the Scripture labour and pray for the sanctification of mind and the spirit renewing their inner man without which they may heare and study and reade but as the Eunuch without vnderstanding for want of a guide Without this teacher our report shall not be beleeued nor without this finger of God shall the arme of God be reuealed A sound of words may be heard and the report of truth may be so strong as to winne acknowledgment of it selfe but faith shall not be founded nor loue quickned nor hope confirmed nor that change wrought without which thou shalt continue a cauiller still yea froward and an enemie to God and his truth 3. If we be such as are called out of this estate to whom God hath giuen hearts to beleeue assent and obey the truth let vs not depriue God of his glorie but acknowledging his gift giue him the honour due vnto him for here is an exceeding great power of God put forth if it be giuen thee to beleeue the worke of faith is a worke of great power see 2. Thess. 1.11 Deceiued Out of this third degree of corruption of mind we learne That before men be brought vnto Christ they infinitely erre and their whole life is but a wandring from God and his wayes For 1. Christ is the way the truth and the life and therefore to be out of Christ is to be out of the way that tendeth to life 2. Our selues by our sinne are cast into the darke night and haue not the least glimpse of Sun Moone or starre but walking in darkenesse knowe not whether we tende 3. We haue a wandring and vagrant vaine euen after our calling and therefore much more before how haue the Saints of God complained in their owne and in the name of the Church Isa. 53.6 we haue all wandred like lost sheepe The like Dauid confesseth of himselfe and euen after conuersion the Lord must still be seeking vs vp Psal. 119.176 oh seek thy seruant for els we haue no list to returne to the sheepheard of our soules Iesus Christ. Now the reason of all this error is a filthy flatterie of the heart and a guilfull securitie of spirit which holdeth men from seeking happinesse where it is to be had while they mistaking their condition make faire weather with their soules when in the meane time all is amisse and they for truth embrace nothing but dangerous and damnable error We shall not neede trauell farre to seeke instances of such vagrants out of the wayes of God and yet aske any of them what way they trauell all of them hast to heauen and will be there as soone as the best if we may beleeue them I might here saue some labour but that the world swarmeth with such wanderers and that I take it much materiall to our point and purpose to shew how farre many are out of the right way how little acquaintance many Christians haue with Christ of whom some neuer saw his face neuer saluted him others haue thought it their best securitie to stand a loose and follow him a farre off and others after a little acquaintance with him doe as many disciples did fall off from him and walke with him no more But a little further to prosecute the point in particular
become a pillow for securitie in many which are Gods spurres in the â—â—anke of the godly to pricke them vp and rouse them from their drowsinesse and yet many determine hence and conclude without further ground the Lords loue towards them because of long and durable afflictions of which they could neuer come to make good vse nor take any profit by them whom God loueth say they he chasteneth and we are iudged of the Lord that we should not be condemned of the world and when they are exceedingly crossed in the world and indeed cursed in their counsell and attempts they thanke God they haue their punishment here in this life so secure themselues from all future paines But this is but a guile and stratageme of Satan to cast his poyson into the Lords cup and bane and destroie men with that which might be a speciall meane of their good euen a speciall prouocation to make them seeke reconciliation with God in Iesus Christ which many men who will not much murmur at affliction but generally can confesse it a fruit of their sinne little thinke of the affliction it selfe is a token of loue inough alreadie though no amendment accompanie it nor any sorrow for sinne feare of offending or diligence in good duties follow it Thus by all these meanes securitie eateth vp the soules of infinite professed Christians who are all miserably deluded and not yet gotten out of their naturall corrupted estate but for the present are the children of wrath The fourth and last sort of men who are deceiued and wander out of the good way are some that seeme to themselues and others to be very good Christians at least none of the worst and yet many of them little better then some of the former And these are of two sorts some are deceiued in regard of their sinnes others in regard of their graces or vertues Of the former sort There be some who because they are not carried to such sinnes as they see others they conclude presently that they are in the right way to heauen whereas there may be a worke of the word and spirit forcible against many sinnes where there is no sauing grace in the soule Hence is it that many 1. before sinne are vexed at it and affraid of it and are loth to be too bold with it but hating the punishment more then the sinne they goe through stitch at length as Herod against Iohn and Pilate against Christ. Others can auoide sinne as swearing drinking vncleannesse c. but haue a false finger that hath laid hold vpon some one or moe which shall bee dearer then to forgoe for naught so as all sinnes shall not be left nay they will in some cases be very commendable euen aboue good Christians in repressing corruptions and yet not bee clensed from their filthinesse Thus Haman could a long time refraine himselfe from Mordecay 2. After sinne many moe can deceiue themselues with a counterfeit repentance whereby they can feele it crie out vpon it and confesse it vvith griefe dâ—â—sembling Saul cursed Cain treacherous Iudas and hard hearted Pharaoh 〈◊〉 doe thus much and yet this is all the repentance of many vvho think that hereby they haue receiued a sound cure Hence haue vve many that after their sinne vvith a Lord haue mercie or saying ouer of a prayer vvith a forced sigh dravve a skinne ouer their consciences and for the time there is peace And others vvho haue spent their vvhole liues in oppression and grinding the faces of the poore euery pennie of vvhose vvealth is vvorse gotten then other if about the time of their death they giue a little trifle to the poore or be liberall for a sermon or set apart some small thing to some good vses they rest herein as a sufficient acquittance from all their vnrighteousnesse vvhereas they neuer thinke of â—â—tisfaction and restoring againe that they haue robbed according to the â—avv of repentance Let such punish themselues pray fast giue almes and yet the Lord vvill neuer a vvhit regard for here are no bands of vvicnednes loosed Others by some short humiliation in a seruile kinde of flatterie of God proceeding of slauish feare and selfe-loue vvill come and confesse their sinne and promise they vvill no more so transgresse but yet they dissemble with their double hearts for how many haue we knowne whose extorted righteousnesse hath been as the morning dew In their sicknes and distresse they haue humbled themselues but with the Iewes for corne and wine they haue howled and cried vpon their beds but they returned not to the most high they affected deliuerance not repentance nor further fawned vpon God then to get out of his hands By these wordly sorrowes infinite men deceiue themselues and rest in them as sufficient repentance The latter sort are they that deceiue themselues in turning their eyes from their sins to some vertues or graces which they find in their soules Hence haue we men that can be diligent in hearing the word and that gladly with Herod and thinke that enough to dispence with their holding of their Herodias some sweet sinne or other Others can reioyce and be affected as we haue knowne soft hearted Protestants that could melt at sermons into teares with great affection and yet haue made little conscience of their wayes but not mortifying the deeds of the flesh haue yeelded to their lusts the raines in all libertie Others can receiue the word talke of it yeeld a seemely obedience vnto it any man would say they were surely good Christians yet as bad ground they giue it not depth enough they giue it the vnderstanding and some affection but the will and the whole ioy is not carried vnto it If they talke of it it is but as such as onely haue tasted it with their tongues as cookes do their seruices but they haue not filled their bellie with it as they for whom it is prepared Their sightly obedience is like Herods who did many things because Iohn was a good man In a word they can be reuerent liberall to Ministers kind to professors forward in good motions can lend their hands or purses to helpe the godly out of trouble yet in all these commendable duties are like a deceitfull bow which being cast crooked let the eye aime neuer so right at the marke it casteth it quite besides all the way euen so all these proceeding froÌ„ deepe hypocrisie done not purely but sinister respects furthering them deceiue the soule keepe it farre from the happinesse of it I graunt that in a good heart naturall hypocrisie will be mingling it selfe in the bringing forth of such fruites but yet it swayes not the heart it is resisted and mastered so as the maine sway of a good heart is sincere choosing good things and doing them purely for God and themselues but thus it is not in the former Vse 1. All this so large a doctrine sheweth what a number of men and women
carefull inough to preuent and seeke out for helpe against the diseases which threaten the bodily death of their children and seruants take vp some care to remooue that euerlasting death which this euill threatneth and will certainely bring if in due season it be not repressed Teach thy child and traine him in the Scriptures from a child teach thy seruant the trade of Christianitie and godlinesse for thou art no lesse bound to deliuer him the principles of this calling as the particular to which he is bound vse good meanes to get them the light of knowledge opposed against this blindnesse of mind worke vpon their wills to breake them from the follies and vanities of youth opposed to this rebellion of will bring them at least to outward conformitie in their conuersation opposed to this generall deprauation of manners these things they will not forget in their age or if they do the perill is their own thou hast done thy duty one thing remember thy seruants thy children are all poysoned and haue need of some present antidote Verse 4. But when the bountifulnesse and loue of God our Sauiour towards man appeared 5. Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which hee shed on vs abundantly through Iesus Christ our Sauiour 7. That we beeing iustified c. Our Apostle hauing so largely described the miserable condition of man in his naturalls whose whole temper we haue seene to be such as carieth him to all rough and gracelesse courses he now setteth by it a liuely description of a new condition vnto which those who are good in Gods sight are called and this he doth in these foure verses in this order First by the principall efficient cause of it which is the bountifulnesse and loue of God fitly opposed to that hardnesse and vnmercifulnesse of men which was the ground of feircenes in their speaches and behauiours God was not so feirce against man but when we were in that miserable condition as he is the fountaine of all goodnes in himselfe so his gentlenes and philanthropie streamed out and the glorious beames of his grace shined out vpon vs through his Christ ver 4. Now this principall efficient is illustrated 1. by the time when 2. by remoouing the contrarie things which whatsoeuer they may seeme are so farre from beeing causes as they are rather diametrally opposed namely the workes of righteousnesse which we had done that is the verie best and floure of our workes which indeed had no righteousnesse here was no such thing concurring to the helping of vs into this estate but his meere mercie saued vs which assertion of Gods free mercie is inserted and repeated againe to take downe the arrogancie of some presumptuous spirits in those dayes This he doth in the former part of the 5. verse Secondly by the instrumentall or ministeriall efficient cause which helpeth vs into this change and new condition and this may be conceiued either proper and that is the renewing of the holy Ghost or typicall and sacramentall and that is the lauer of regeneration By which some vnderstand Baptisme in a larger sence including all the gifts necessarie to saluation as it is taken Ioh. 3.5 and 1. Pet. 1.3 because the verse following casteth eye to such places of the old Testament which speake not of the effusion of sacramentall water but of the plentifull powring out of such graces of the spirit as were prophecied to be in abundance conferred to the Church of the new Testament as Ezech. 36. I will powre out cleane waters Ioel. 2. I will powre out of my spirit that is the waters of grace vnto a new life But I will not leaue the high way where I may as I take it more conueniently goe in it I will speak of this lauer of regeneration in the stricter sence taking it for the sacrament of Baptisme for so I shall not confound things which the text seemeth plainely to distinguish the whole former sence beeing expressed in those words and the renewing of the holy Ghost as after in prosecuting them we shall see Thirdly this new condition is amplified by the finall cause of it and this ende is twofold 1. nearer hand namely our present iustification That by his grace we beeing iustified that is accounted righteous 2. more remote and further off but annexed and inseperably tyed vnto the former namely our future glorification when we shall be manifested to be heyres of life eternall which yet is not so farre off vs but that we haue sure hold of it by hope So as the whole carriage and meaning of these 4. verses seemeth to be this Howsoeuer formerly we were in our old estate lost in wandring and vagrant courses yet after that the most free loue and good will of God our Sauiour whose sole mercie alone mooued him in his sonne to embrace vs through the preaching of the Gospel did more clearely shine out then not of any workes of righteousnesse which we had done for what could we then doe but of his meere mercie he saued vs and to this purpose he powred vpon vs his holy spirit to the renewing of vs and the purging of our consciences from all the impuritie of them of which inward purging that lauer of Baptisme is a signe and representation wherein he doth not sparingly and drop by drop besprinkle our consciences with those pure waters but abundantly and with a liberall hand sheddeth them and powreth them ouâ— vpon our soules through Christ our Sauiour All which our good God hath done for vs that we might obtaine righteousnesse and all spirituall graces attending it and so might be led to the fruition of that glorie which he hath alreadie put in our hands by faith and hope which shall not make vs ashamed In the principall efficient we are to speake of three things in order 1. of this loue and bountifulnesse of God which is the positiue cause of our saluation 2. The time when it appeared vnto vs But when the bountifulnesse and loue of God towards man 3. The remoouall of a supposed cause not by the workes of righteousnesse which we had done but by his mercie he saued vs. In the first we must first distinguish these two words bountifulnesse and loue of God towards man The former noteth rather that natiue nesse which is in or rather which is his owne nature who is goodnesse it selfe and readie to be implied to the good of the creature The latter a communicated and participated goodnesse vnto others as a streame issuing from the former fountaine for it is said to be such a goodnesse as hath appeared And whereas the goodnesse of God shineth out in and to all his creatures not only in creating them all verie good but in the daily ordering and preseruing of them this is not such a generall goodnes but more speciall and
workes of the Deuill least in the ende too late we lament the losse of the truth Doctr. 2. In Titus his example euery Minister is bound not only to teach profitable things but to resist the contrarie He that would be faithfull in the house of the Lord must behaue himselfe in building these spirituall walls as Nehemiah did in building the materiall wall of Ierusalem He must be readie with his toole in one hand and his weapon in the other both to build and defend his building He must be so farre from vaine teaching in himselfe as he must not suffer it in another if it lie in his power to hinder it The doctrine beeing so plaine as it is to be read out of the words of the text we will spend no labour in the proofe but reserue it to the vse which is 1. To reprehend sundrie sorts of teachers 1. Such as wearie themselues and hearers with knotty questions which are as parables to the people wherein while men exercise their wits to get a name of profunditie 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 deuil hath matter to worke vpon for either he taketh vp their minds with such needlesse questions which hinder matters leading to true pietie or else maketh them wauer in the truth or bringeth them on to open profannesse when they see that euery truth may be called into question and probably oppugned and so they care for no truth as hauing none to insist in Preaching is not a tying of knots to vntie them againe nor a schoole probleme but a building vp of men in the obedience of saith and repentance 2. Such as tyre themselues with curious questions to which corrupt nature is verie prone in vnsanctified teachers and hearers and these as vnprofitable and vaine as the former teachers would find out the equalitie and inequalitie of glorie in heauen would haue vs know whether we shall know one another in the life to come would instruct vs in the yeare and time of Christs comming to iudgement would find vs out the cause why God reiecteth 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 deepe and I haue no vessell to draw with Hearers likewise would faine know where Moses his bodie 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 prie into Gods secret place yea although it be sequstered from the rest and vailed couered and shadowed with the wings of the Cherubins But let such beware they buy not their presumption as deare as he did his there is danger in climbing and our lesson giuen vs is not to be ouerwise but wise to sobrietie It is a fearefull taking of Gods name in vaine to take his word to make a ground of our owne deuise in things not reuealed It is an high presumption to seeke to discouer that which God hath not vttered whose glorie it is to keepe somethings secret to himselfe In a word it is a point of extreame folly wheras the Lord hath deliuered such high things in the Scriptures to exercise our vnderstandings that as the ancient speake were we elephants we might swimme there that we should leaue these and wast out our time in things not reuealed True it is that knowledge is profitable is sweet and profound But what then although it be profitable to warme a mans hands by the fire it is no wisdome to thrust ones hands into the fire to vse the beames of the sunne is profitable to perfect the sight but vnlesse we were eagles to gaze vpon the body of the sunne is to destroy it So likewise hony is sweet but we must so much the more beware we eate not too much And there is a knowledge too high for Dauid himselfe an humble ignorance is an high learning where God would not haue vs to know Now the better to restraine our selues herein 1. Labour to see the corrupt disposition of the best in this point the deere children of God haue had their idle and curious questions Daniel a man greatly beloued would be enquiring concerning the ende The disciples bewrayed their weakenesse both before and after Christs death Ioh. 8.1 Master who sinned this man or his Parents whereas Christ wisheth them to looke at Gods scope in all his actions which is his owne glorie so after his resurrection Lord wilâ— thou now restore the kingdome to Israel and Peter of Iohn Master what shall this man doe Secondly acknowledging it a fruit of pride let vs compose our hearts to humilitie as Dauid Lord I am not high minded I walke not in things too high for me but as a weigned child it is a spice of pride of heart to seeme to knowe more then others 3. Consider the vnprofitablenesse of such knowledge it puffeth vp it edifieth not one compareth such curious questions to Creuises which haue more picking then meat 4. The danger of it for hereby men grow to scorne the simplicitie of the gospel and so forfeit their saluation This mother and daughter we reade of in Libanius Iulians schoolemaster who meeting with a Christian asked him in skorne this question I pray thee seeing thou holdest on the carpenters sonne 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 scholer Iulian who shal haue a cast of his office ere long as a little after Iulian was slaine in battaell carried to Antioch in a coffin and there buried Note the fearefull ende of curiositie in Gods matters A third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth and in studying for quaint tearmes as fit for their message as Sauls armour for Dauid wheras the wisedome of a man of God is to speakâ— things agreeable to the analogie of faith and in the stile of the holy Ghost vnlesse any man thinke he can speake in a better which were to take vpon him to teach the Lord to speake or defend that the Scriptures want light to expresse themselues And indeede such teaching is in it selfe like some stuffes starcht and stretcht and set out with a faire glose but come to the wearing or wetting it shrinkes and shriules like cobwebs and in the hearers effecteth an admiration of the man but no sence of the matter aske common people what learned you at the Sermon oh he is a proper man and a good scholler and this is all that the most haue learned a iust hire of such vaine and vnprofitable things the worke is consumed before it come to the fire Vse 2. People must not desire
moderate the spirit of Elias towards brethren surely here must be louing admonition not once not twice but so often as they offend so as it be not with contempt and scorne of religion and discipline Reiect him There is a twofold reiecting of a man the one more priuate whereby euery Christian is bound to forbeare the familiar conuersing with such as are openly wicked scandalous in doctrine or life but especially the Minister or Pastor whose life is more remarkeable and exemplarie must be more carefull to avoide the companie of such And this is by some thought to be here meant as if they advised Titus that when in his course he should meete with such a person who after admonition and good meanes of reclaiming him should still adde pertinacie to error he should thenceforth leaue such a one to himselfe neither familiarly conversing with such least he should occasion others also so to doe nor yet to neglect the Church in striuing against the streame with such a one for all that labour were but lost which were it taken against weaknes and ignorance it were hopefull but beeing against malice and obstinacie is desperate and therefore avoide him make not nor meddle with him let him alone to Gods iudgement what hope is there in washing an Ethiopian to build one that is cast from his foundation were to hang an house in the aire and therefore vnlesse thou canst hope that he who will not yeelde vnto the voice of the Prophets and Apostles will yeelde to thy priuate perswasion 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 publike reiection of an incurable person who will receiue no good but is likely to do much harme in the Church by infection if he be suffered And this the word noteth which properly signifieth to be drawne out of a citie 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 societie of the Church And whereas there are two degrees of excommunication the former separating from all brotherly societie with the members of the Church and the latter cutting off from the bodie of Christ which is nothing else but that fearefull anathema and curse pronounced by the Church against him who is discerned to haue 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 companie and communion of beleeuers who are the members of Christ and this is the censure which heretikes are liable vnto Quest. Who must avoide them Ans. The whole Church but especially the Pastors least their remisnesse or familiaritie with such make the people more bold with them for it is meete that the whole Church should haue knowledge approbation and consent in that which concerneth the whole Quest. But how farre must they be avoided Answ. Our Sauiour sheweth in generall Matth. 18.7 when he commandeth vs to account such as will not heare the admonition of the Church as Publicans who were known by the name of sinners and wicked men Luk. 15.2 or as Samaritanes with whom the Iewes meddled not Ioh. 4.9 and the reason was because they were heretikes 2. King 17.33 vnto this day they doe after the olde manner they neither feare God nor doe after their ordinances nor after their customes nor after the lawe nor after the commandement which the Lord commanded The Apostles more especially in sundrie particulars expresse the nature of this censure 2. Thess. 2.6 withdrawe your selues from euery one 1. Cor. 5.11 with such eate not 2. Ioh. 10. receiue not such into house nor bid him good speede In which places although it seeme that such persons are to be vtterly cast out of euerie Christians affection as those who are iustly to be hated and reiected and to whom common humanity seemeth not to be due from Christians yet must we obserue herein sundrie cautions if rightly we will conceiue of it For 1. this censure infringeth not any of the bonds of ciuill right and societie 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 Theodosius whom and when himselfe had excommunicated Yea Christ himselfe and his Apostles willingly obeyed the heathenish and persecuting Emperours 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 humanitie but euery thing must be ministred vnto such a one as is necessarie for the preseruing of his life Rom. 12.20 If thine enemie hunger giue him meate and if he thirst giue him drinke Hence is it lawfull to sell him commodities and consequently to buy of him and bargaine with him and if he be before a partner with vs in any ciuill businesse as in matter of inheritance trust or commoditie we are not by this censure loosed from that fellowship which is no nearer then we may and do contract with verie strangers I say not now we may contract familiarity with him as a freind but fellowship as being a man of our own mold Obiect 2. Iob. 10. Bid him not good speede which is the least curtesie we can shew any man and 1. Cor. 5.9 Paul wisheth the Corinths not to mingle themselues with fornicators Answ. In the former place it is no part of the Apostles meaning that Christians should shew themselues any way vnciuill or inhumane whose carriage must be such towards offenders as may winne them rather then set them further off but would not haue them so courteously to salute such a one as a familiar or freind but rather as a stranger least they should seeme any way to giue the least approbation vnto their errour The latter place is to be vnderstood of priuate and familiar contracts also in freindly societie which such open sinners are to be debarred of least they be made more obstinate in their sinne and thus in the verses following the Apostle expoundeth himselfe with such a one eate not And if we should stretch the place to more necessarie publicke contracts in bargaines besides many other inconueniences which we might name we should hereby come too neare that Popish position that faith promises and oathes are not to be kept with heretikes who haue right to all ciuill equity from vs for although they remaine not brethren yet remaine they citizens 3. This censure looseth not the bands of naturall right but such as are of the family in consanguinitie or affinitie must performe all duties to 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
of the Magistrate Difference of these two in 3. things The minister onely may execute ministerial office and power He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comites Apostolorum Ex ijs quae in Ecclesia Christiana requiruntur vt partibus suis omnibus constet solam doctrinam videri nobis absolute sine vlla exceptione necessariam Beza de Praesb excom No Church can suddenly be brought to perfection why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Câ—r 2.17 A great worke hath God done for that people among whome he hath setled his ordinances Euery man set hand to this worke to helpe it forward Zach. 4.14 Beare with meeknes some wants whiâ—h thou canst nor helpe Hagg. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods best ordinances in their best estate are continually bending Our perfection here is a sense strife against imperfections Aug. de temp serm 49. No Church on earth so well ordered as that it neede not further reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 2. Hieron in hunc locum 1. Pet. 5.1 Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente Chem. de vtilit loc theolog 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris Euang. sij Whitak contr Dur. paâ—agr 48. Nec hoc loco permisisse se â—it Tito vt libera quasi regia potestate ministros Ecclesiis praesiciat sed vt salvo iure potestate eligendi sive praesentandi quae est penes Ecclesias collegia sacerdotuÌ„ moderator ipse accedat ordinator Magalianus Iesuit ad Tit. cap. 1. sect 5. annot 2. Antequam diaboli instinctu studia in religione fierent coÌ„muni Praesbyterorum consilio gubernabantur Hier. in locum Omni actu ad me perlato placuit Praesbyterium contrahi vt firmato consilio quid circa personam eoruÌ„ obseruari deberet omnium coÌ„sensu statueretur Cypr. lib. 3. epist 11 ad Cor. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No religion can thriue or continue if the minâ—sterie be vnsetled and discontinued Reasons Eph. 4.11 Euery man staÌ„deth in as much need of daily bread for his soule as for his bodie Blesse God for thy owne liberall supplie Pray that others in want hereof may be supplied The ordering of the Church is not left free no not to an Euangelist No traditions or impositions vnder Apostolicall authoritie warrantable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc bene viuitur si sine crimine sine peccato autem si quis viuere se existimat non id agit vt peccatum non habebat sed vt veniam non accipiat Aug. Quis eâ—iâ— innocenâ—â—t accusasse sufficiat Iulian. Sine querela non sine peccato August contr Coelestin A man of scandalous life is vnfit to be a Minister Reasons 1. Tim. 5.22.24 Leuit. 21.17 Isa. 14.10 Luk. 4.23 1. Tim. 3.13 Ministri est verba vertere in opera Hierom. ad Paulinum 1. Tim. 3.7 The deuill hath reason therfore both to depraue the best and thrust in the worst into the ministerie 2. Cor. 11.15 The most commendable conformitie is to ioyne to vncorrupt doctrine â—n vnblameable life 1. Pet. 5.3 1. Tim. 4.12 Gal. 2.13 Rules to keepe a man vnreprooueable Act. 14.15 â— Tim 3. â— Deut. 25.5 1. Cor. 7.39 Matth. 19.11 12. Mariage of Ministers lawfull 1. Tim. 4 1.2 Dan. 11. Reasons why the Papists resist this doctrine Three maine obiectioÌ„s briefly answered Exod. 12 11. 1. Sam. 21.4 They forget that they make mariage a Sacrament Rom. 8.8 Of all the workes in the flesh reckoned in Gal. 5.9 marriage is none Adeo honorabile est coniugium vt cum eo possit quis etiâ— ad sanctam fideÌ„ ascâ—ndere Chrysostom in locum Nec ratione nec authoritaâ—e probatur quod absolute loqueÌ„do sacerdos peccet contrahendo matrimonium nec ordo in quantuÌ„ ordo nec ordoâ—in quantum sacerest impeditivus matrimonij Card. Caiet in epist. Tit. 1. tract 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierem. 16. Ecclesia tanquaÌ„ ADAMVS prima origine integertima fuiâ— quo longius pergit plus sordis contrahit Brightm in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotium non dirimeÌ„re contractum matrimonij c. Caietan in loco supra citato Euery man that hath nature 〈◊〉 him hath right in this law of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till the time of Pope Hildebrand Euseb hist. eccl lib. 5. cap. 24. Rev. 8. Iohannes a Casa Bishop of Beneventum wrote an Italian Poem in coÌ„mendation of Sodomie Zeged Mutius did the like whose booke is approoued by the bull of Pope Iulius 3. Pope Sixtus 4. built a Stewes at Rome for the same vnnaturall lust Contra Origin haeres 29. de quibus August Isti sunt nefanda facientes sua corpora corruptioni tradentes Polygamie is alwaies was vnlawfull aemulae Gen. 30.1 Obiections answered The first comming in of Polygamie seemes plainly to ouerturne the contrarie opinion of Aquinas whose words are these Fieri potnit dispenâ—aâ—io à Deo per inspirationem internam Supplem 3. part qu. â—â— art 2. 1. Sam. 1.6 1. king 11.1 Psal. 89.50 Videndum quid debeas quid possis see Matth. 22. Principalis prudentiae est omne malum initio oppâ—imere Concil Chalc. act 3. Consuetudo peccandi tollit fensum peccati Hosâ— 3.11 Heb. 12.15 Lex divina curat de minimis Impudens oratio est dicere sic factum est non enim si quid contra leges factum est id imitari licet Demost. contr Aristog Iacob married two sisters also at once and by as good reason so may we Non numeranda suffragia sed appendenda August in Psal. 39. Right reformation of others beginneth at a mans selfe Begin not with others till thou hast done with thy selfe Psal. 101.2 Whosoeuer would haue gratious children must begin at religion Reasons Prov. 23 1â— It standeth in two things Prov. 22.6 Prov. 4.4 Preface of the Catech. of the Councill of Trent Euseb. hist. eccl lib. 10. cap. 32. Gen. 34.30 Deut. 22.19 Lev. 21.9 Ier. 35. 1. Sam. â— 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riot an hatefull sinne Reasons Deut. 21.20 A note of irreligion in parents to suffer it in their children Especially in a Ministers child staineth the labours of his father To be bewailed that so fearfull a sin should be so generall The godly must moderate their affections to containe themselues within the golden meane Luk. 8.14 1. Pet. 1.13 Rules to helpe forward in this dutie Iob 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience of children to parents condemned Rom. 1.30 2. Tim. â— 2 Coloss. 3.1 Eph. 6.1 Wherein obedience to parents must be shewed Reasons enforcing the dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.51 Philip 2.8 The cause of lewdnes in sons is often the indulgence of parents 1.
Sam â— 1. king 1.6 Prou. 20.11 Prou. 23.13 14. Prou. 29.15 Prou. 19.19 Tunc temporis adhuc Praeâ—byteris Episcopis vocabulum erat commune Chrysost. homil 1. ad Phil. Ipsum dicit Episcopum quem superioris Praesbyteram nominaâ—it Pâ—â—masius in locum Apud veteres ijdem Episcopi Praesbyteri fuerunt Lomb. lib. 4. distinct 24. cap. 8. vid. Pless de Eccl. cap. 11. Dij tutelares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostoli constituerunt Episcopos sed illi vocabantur communiter Praesbyteri inter se aequales erant quod vero Episcopi postâ— Apostolorum aetatem Praesbyteris maiores habiti sunt â—llud magis consuetudine quam dispositionis dominicae veritate factum est Hier. ad Tit. 1. All true ministers are Gods watchmen 1. king 20.39 A blind eâ—e is a blemish burden in the natural bodie much more in the Ecclesiasticall Gen. 30.31 â—er 11.21 Doctr. 2. In designing men to places the first care must be of such gifts as the function requireth Exod. 35.35 It is a generall corruption to begin where God endeth Reasons for the dutie Ministers called stewards why Luk. 16.2 Luk. 12. â—2 The properties of a good steward 1. faithfulnes in 3. things 1. Cor. 4.1.2 Matth. 25.14 1. Peâ— 4. â—1 1. Cor. 1â— 23 Heb. 3.5 Act 20 27. Psal. 139.12 The second propertie of a good steward Wisdome in 1. forecasting 2. Dispensing in due 1. sort 2. measure 3. season Luk 12.42 Non fidelis haec dispensatio sed crudelis dissipatio est Bern. It is not euery one that can get a liuing that is fit for this calling Men must so account of theÌ„ as dispensers of Gods mysteries And not rest till they haue their masters whole allowance from theÌ„ The nearer any man is to God in his place the more carefull must he be of his cariage Ministers must thinke that it is for the honour of God to haue the stewards of his house vnblameable Nehem. 6.11 Such as draw neere vnto God in profession must be carefull to beutifie it Reasons Prou. 25.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 25.17 Frowardnesse most dangerous in a minister Reasons Prou. 15.22 Prou. 17.20 Psal. 101.4 Iob 34.34 Great schollers may and must be taught by meaner then themselues Reasons 2. Pet. â— 1â— Gen. 41.25 Dan. 2 â—â— Ier. 44.17 Rom. 16.19 How far anger is warranted in a minister Mark 31.5 Ioh. 2.17 How â—arre it is prohibited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither naturall nor sanctified but corrupt anger condemned Eccles. 7.11 Hastines to anger a great blot in a minister Reasons Prou. 14.17.29 Prou. 27.4 Rage blindeth reasons eye Prou. 25.28 Gal. 5.20 Prou. 15.18 Gal 6.1 2. Tim. 2.24 No mildnesse may betray the glorie of God Rev. 2.20.14.15 Rev. 2. â— â— Thess. â— 7 Iam. 1. â—â— 2. Chr. 16.10 Isa. 66.1 Psal. 25.9 2. Sam. 3.8 Theodor. l. 5. August de Civ dei l. 5. c. 26. Vivere secunduÌ„ naturam non est credentis Iust. Martyr Meanes to represse rash anger of two â—orts 1. Meditations 2. Practises Gal. 5. Prou. 22.24 1. Sam. 25 3â— How farre a minister may lawfully vse wine Isa. 5.11 Lev. 10.8 The minister may not be one that sitteth at the wine Luk. 12.45 Eph. 5 17. Isa. 22.12 13. see Isa. 28 7. Prou. 23.33 Iulian himselfe commanded the heathen priests at least to couÌ„terfeit the liues of the Chrâ—stian ministers that the Christians should not cast in the teeth of the Gentiles the wicked liues of their teachers and hence he especially forbad them to go into tavernes Trip. hist. l. 6. c. 28. â—ph 5.18 A lamentable thing that this sinne is so rife in the ministerie 1. Tim. 5.23 2 Sam. 13. 1. Sam. 25. Isa. 5.22 Many arrows of Gods wrath shot against this sinne Prou. 23.33 Prou. 23. see Hab. 1.15.16 Hose 6.8 In what cases a minister may lawfully strike A minister may not be a swash-buckler or a man of a word and a blow 2. Cor. 10.4 Arma Episcopi lachrymae orationes Ambr. Minister medicus est is curat vulnera non ipse verberat Chrysost. 1. Pet. 2.23 Luk. 9.55 Isa. 11. Iam. 3.17 Psal. 63.3 Ier. 6 1â— Couetousnes is a most base sin especially in a Minister Reasons 2. Tim. 2.4 Isa. 56.12 Philip. 3.19 Many ministers ayme at no other ende Hagg. 1. Episcopus aut Praesbyter aut Diaconus nequaquam saeculares curat assumat sui aliter dejiciatur Canon Apost 7. Apostolicall directions for the auoiding of so noisome a sin Dulois odor lucri Sundrie kinds of filthy lucre 〈◊〉 thy gaine that it be not filthie God cannot blesse that which his law hath cursed Prou. 10.22 Prov. 10.2 All is not gotten which is so gained Iob 27.14 The very phrase of Scripture speaking of riches should pul our hearts froÌ„ them Eccles. 5.12 Micha 6.10 Abac. 2.6 Matth. 13.22 1. Tim. 6.17 Eph. 5 5. Iob 31.24 Matth. 4. Eph. 5.5 The symptoms and signes of this crauing sicknes Meanes to forbeare such couetous desires 1. Meditations We ought to be content with things present becaus God is alwaies present with his Eccles. 6.7 2. Practises Luk. 12.21 Doctr. The minister must not onely be free from vices but for the honour of his place shine in positiue vertues Reasons It is no sufficient iustification of a minister to say he is an harmeles man 2. Pet. 1.4.5 Ioh. 15. Gal. 5.22 Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery minister euen the poorest may be harbourâ—es Act. 3.5 Matth. 10.42 2. Cor. 8.12 Heb. â—â— â— 2. Chr. 31.4 Iosh. 22.19 Gen. 18. Iob 32 32. Rom. 16.23 Reasons to be hospitable to strangers Heb. 13.2 2. Cor. 8.9 Reasons to be readie to distribute to the poore members of Christ. 2. Cor. 9.9 2. Cor. 8.3 vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether onely good men are to be loued Whether onely ministers must be louers of good men Reasons to enforce the dutie 1. Ioh. 5.1 Loue me loue my dog much more my child Gen. 12. 2. Thess. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.6 Coloss. 4.4 Coloss 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wâ—y the minister must be wâ—se Iob 29.8 Lightnes in ministers condemned Zeph. 3.4 2. Tim. 2.7 Dan. 12.3 1. Tim. 6.11 Reasons why ministers must be righteous in their dealings 1. Sam. 12.3 Levit. 12.44 Ministers must be araied with robes of holinesse Ier. 1.5 Isa. 6. This vertue was liuely and largely shadowed out in the old Testament in the 1. Levites 2. Priests 3. high Priest Rom. 6.14 Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the vertue of temperance standeth Meanes to attaine it 1. Cor. 9.27 Prov. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God is a most certen and infallible word prooued Psal. 19.7 Rom. 15.4 Ministers hold it â—ast Ier. 20 2.7 Amos 7.14.17 2. Tim. 4.7 The lesse certen must confirme the more certen 2. Tim. 6.20 2.
Ier. 23.21 Abac. 3.16 Prou 20 27. 2. king 6.9 The miserable estate of a wicked man 2. Cor 7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor 4.4 1. Cor. 2.14 Rom. 8.7 Gen. 6.5 A more full description of mans naturall estate see in cap 3.3 Lev. 13.45 1. Thess. 1.23 Lev. 13.14 Before naturall vncleannes be purged euery thing is vnclean to a man Prou. 15 8. Prou. 28.9 Isa. 66.3 Agg. 2.14 15. Exod. 30.18 7. mainâ— differences between the godly and the wicked in Thougâ—ts Ezeâ— 11.36.31 Words Actions Passions Promises Life Death Malâ—c 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 There will be alwaies hypocrites in the Church Act 20.30 1. Tim. 4.1 2. Tim. 3.1.5 Why. Lev. 10.3 Tâ—â—e thine own soundnes Trouble not thy selfe when others are proued vnsound Rev. 2.17 Looke not to finde a soile vpon earth wherin wheat groweth without chaffe Foure marks in the text to knoâ— an hypocrite by A forme of godlines Hos. 8.2 Mark 6.20 A denying of the power of it Non solum in falsis verbis sed in simulatis operibus mendacium est Item Christianum se dicere opera Christi non facere mendaciuÌ„ est Ambr. serm à dominica de Abrah Ier. 12. Hose 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience 1. Tim. 1.5 Hose 1.4 Psal. 50.17 Strangenes to the whole life of God and vnfitnes to make a vessel of mercie of 2. king 8.12 The miserable conditien of the hypocrite Luk. 15.15 Matth. 23. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.33 2. king 3.14 Thou canst hardly know an other to be an hypocrite 2. king 10. Looke well that thy selfe be none How fitly the hypocrite resembleth the stage player from whom he hath his name Trials of such as professe they know God but doe not Trials of such as professe duties to God so knowne but indeede denie them Two sorts of hypocrites 1. Tim. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No example of man must turne vs out of our godly course 2. Tim. 3.13 Rev. 2.13 There must be differences of iudgement amongst men 2. Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4.16 In these differences it is safe to looke directly to the word Isa. 8.18 2. Pet. 3. Ministers must feede Gods people with wholsome doctrine Reasons Prou. 16 24. Prou. 31.26 1. Tim. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What things are requisite to an able Minister Three things must be deare to a Minister 1. Gods glorie 2. mans saluatioÌ„ 3. sinceritie of the truth Rom. 10.1 4. duties belonging to hearers 1. Desire onely wholsome doctrine 2. To receiue it being wholsom sauourly Neuer examine a ministerie by the pompe but by the power 3. To hold it when they haue it and not cast it vp 1. Pet. 2. 4. To thriue and grow in grace by it Conditions required hereunto Wholsome doctrine must be applied to seuerall ages and conditions of men It is the learned tongue that can doe this Luk. 3. No man in this life can come to that pillar on which he may write Ne plus vltra Old men must first be taught their duty why Prou. 16.31 1. Ioh. 2.14 Old men must lay aside 1. frowardnes Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Worldly wisdome Sobrietie especially commended to elder men Why. Elder men must carie a seemely grauitie thorough their course Reas. Alia aetas alios mores postulat Iob 25.15.21 Moderation of lusts and passions is a most seemely grace in an old man Iob 12.12 2. Sam. 19.35.37 1. Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soundnes of faith standeth in 4. things Ground Heb. 5.14 Rom. 15.14 Obiect Rom. 10.8 Worke Heb. 3. â—4 Coloss. 2 2â— Gal. 2.20 Fruits Soundnes of faith especially required of old men Why. Heb. 5.12 Doctr. Euery man must make vp decay of nature with souÌ„dnes of grace Eccles. 12.1 2. Cor. 4.16 Isa. 40.31 Rev. 2.28 Heb. 11.13 Ioh. 13.34 1. Ioh. 3.23 Rev. 2.19 Soundnes of loue standeth in 5. things 1. The ground 2. The order Gal. 6. Eph. 1.15 3. In the seat 4. In the work 2. Cor. 8.8 Iames. 5. In the durance Charitas quae deseri potest nunquam vera fuit August ad Iulianum comitem Patience necessarie for euery Christian. Heb. 12.12 and 10.35 Specially commended to old men Why. Persecution the ancient armes of beleeuers 2. Cor. 4.1 Soundnes of patience in 3. things 1. in the grouÌ„d Psal. 39 9. 2. Sam. 16.10 2. Fruits fiue Iam. 1.2 Psal. 126.5 Iob 1.21 Psal. 50. 3. Durance Iames 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women as straitly bound to the meanes of saluation as men Philip. 4.3 Act. 2.47 Act. 16.13 34. 1. Tim. 2.15 Act. 9.36 Hosius affirmeth that a distaâ—â—e is fitter for a woman then the bible de expresso verb. Dei But more blasphemously Linwood who verily thinketh it was the deuills invention to permit the people the reading of the Bible Ierome commended a gentlewoman in his time for teaching her maids the Scripâ—tures in Rpitap Paulae Luk. 7.44 1. Cor. 7.14 Act. 18.26 Rom. 16.3.6.12 Heb. 11.35 1. king 17.22 2. king 4.36 4. things for women to meditate vpon A generall rule for the behauiour of the elder women is that it be such as becommeth holines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 130.1 Isa. 3.16 2. Pet. 2.14 Cant. 6. Prou. 7 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 8.44 False accusing 4. waies committed 2. Sam. 16.3 1. Sam. 22.9 Amos 7.9 Act 16.20 cap. 18.13 Act. 6.11 Prou. 25.23 and 17.4 Prou. 30. Psal. 59.7 This precept specially directed to old women for sundry causes 1. Tim. 5.13 Iam. 3. Rules to auoid false accusing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 2.3 Eph. 5. Isa. 28.1 1. Cor. 6. 2. Pet. 2. Drunkennes in old women most hatefull Reasons 1. Pet. 4.4 In vino veritas Prou. 23. A note of corruption to yeld our selues seruants to the creatures ordained to serue vs. Meanes of putting our selues vnder their seruice 1. Cor. 6.12 Prou. 23.31 A dutie enioyned euery christian woman to call on others to her godly course Heb. 10. Psal. 37.30 Numb 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 The fruit of the elder womens holy carriage must appeare in the yonger Priuate duties more comfortable but publike more powerfull Philip. 4.3 No needelesse precept to exhort yonger womâ—n to loue their husbands and children Why. Rom. 1. 2. Tim. 3.1 Why women should loue their husbands Reasons They twain are one in 5. respects Prou. 2.17 Except the wife will hate her owne flesh she must loue her husband Gen. 20.16 Ruth 3.9 Isa 4.1 The husband wife are yoake-fellowes and ioynt companions in ioy or sorrow Gen. 24. Rules for the right louing of the husband Gen. 27. Husbands duty towards his wife wherein 1. Sam. 30.3 Prou. 30. Gen. 21.12 The office of true motherly loue Gen. 21.7 1. Sam. 1 23. Exod. 1. Luk. 11.27 Basil speaking of his nurse Macrina saith that she taught him the
Scriptures of a child Epist. 74. Prou. 29.15 1. king 1.6 1. Sam. 20.34 The mother must thus loue all her childreÌ„ vers 5. A discreet cariage is a beautifull grace in a yong woman Eccles. 2.4 Chastitie of mariage vrged by reasons Prou. 2.17 Deut. 22.21 Prou. 6.30 1. Cor. 6.18 Means of preseruing this chastitie Melius vincitur fugiendo quam oppugnando August 1. Thess. 4.5 Heb. 13. Housekeeping is chastities best keeper That women should keepe their owne houses Reasons Prou. 27.8 The wife by keeping at home auoideth both suspition of euills Prou. 7.11 As also occasion of it Wherein this goodnes of a woman is most conuersant Rom. 15.14 Act. 9.36 Prou. 19.13.21.9 Prou. 14.1 Women must be subiect to their husbands Why. Est. 1.20.22 Mans superioritie was no part of the wiues punishment Eph. 5.23 Obiections to beare off the duties friuolous Wherein must wiues be subiect Gal. 6. Calv. in 1. Sam. homil 90. Luk. 8.3 2. king 4.9 Husbands may not beat their wiues Profession without practise causeth the holy name of God to be blasphemed Matth. 5 16. 2. Cor. 6.3 Reasons to mooue our care of not staining our profession 1. Pet. 2 12. Philip. 2.15 Ethniâ—us quo modo aliter respondisset 1. Sam. 22.18 2. king 1. Luk. 8.22 Thus one wittily alludeth to the Angels words first thou shalt bear a sonne then call his name Iesus Rules so to carie our selues as we staine not our profession Deut. 6 6. Young men must order their waies by the word Heb. 13.17 1. Ioh. 2. Experience wisheth vs to strike on the iron while it is hote straight a tree while it is a twigge worke waxe while it is soft and heale a sore while it is greene Ier. 13.23 Heb. 6.8 Reasons to mooue young men to looke timely to their waies Prou. 10.5 1 Ioh. 2.14 2. Tim. 1.4 5. Mark 10.21 Matth. 21.32 Psal. 25. Isa. 38.3 Helps to the former dutie Prou. 22.13 Psal. 119.9 It was a great commendation of Origen that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. The Pastor must sometimes entreat where he may command Magis docendo quam iubendo monendo quam minando Aug. epist. 64. Iude 23. The 〈◊〉 of sobâ—ieâ—â—e very 〈◊〉 commended to young men Eccles. 11.10 Prou 7.22 Seething pots cast off a deale of scumme Reasons to enforce the duty Meanes of practise 1. Tim. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concent of good life and good doctrine make a sweete harmonie in a Minister The priest might not come to the temple without the sound of his bells 2. Tim. 3.10 1. Pet. 5 3. Ioh. 13.15 Reasons to stir vp the men of God to care ouer their liues Amos 3.7 Heb. 12. â— It is possible for a man by grace to liue vnblameably Luk. 1.6 Iam. 1.27 Meanes to attaine to an vnblameable life Faithfull Ministers shall not want withstanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 2. Tim. 4. Act. 13.10 Rev. 16.14 Rev. 12. 2. Tim. 2.4 Ier. 1.19 â—er 20.7 ad 11. It must not seeme strange if good men be more withstood then worse 3. Ioh. 8. Philip 1.27 Resisters of godly ministers haue their mouths wide open with reproches against them 1. Cor. 4.13 Ezr. 4.13.14 Luk. 7.33.34 Calumniare audacter saltem aliquid haerebit Luk. 7.35 Euery godly mans endeauor must be to stop the mouths of Gods enemies and make them ashamed Reasons Subiection of seruants wherin it standeth The seruant must honour his master as his better The master receiuing his authoritie from God he that resisteth him resisteth God Gen. 16 9. 1. Sam. 30.15 1. Cor. 7.23 Subiectio est servilis vel civilis illa vtitur praesidens subiecto ad suiipsius hac ad subiectorum vtilitatem bonum atque haec fuit ante peccatum Aquin. summ 1. part quaest 92. art 1. 1. Tim. 6.1 see 1. Pet. 2.18 Wherein seruants must please their masters Luk. 17.9 The place of seruice is from the Lord who therefore will shew goodnes to him that coÌ„scionably performeth it to wicked cruel masters Eph. 6.8 Non adorationis equalitate sed seruirutis fidelitate Bern. 1. Cor. 7.15 Act. 4.5 Masters must not be pleased in wicked commands Exod. 9.34 â—ike master like man Ad aras 1. Sam. 22.17 Wherein seruants may answer or not answer their masters â— Sam. 24.10 18. Iob 31.12 vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 5. Coloured theft of seruants detected Gen. 30.33 Gen. 31.20 Prov. 25.19 Gen. 31.38 and 39 2â— The faithfulnes of seruants wherein to be shewed Gâ—â— 24.12 33. Gen. 39.8 Motiues to the dutie Luk. 16.12 The Gospel called the doctrine of Christ Why. Mark 1.1 Rom. 1.1 1. Cor. 1.18 Ioh. 1.18 Rom. 2. chap. 16. Doctrine of God adorned two waies 1. Pet. 2.12 Rom. 2.23 Hest. 8.17 Exod. 12.38 The meanest Christian may and must bring glorie to the Gospel 1. difference betweene the Law and Gospel Coloss. 2.20 We are not vnder the law in 4. respects Rom. 8.1 Zach 4.6 How a maÌ„ may know that he receiueth the grace of God in truth not in vaine 2. Cor. 3 6. 1. Thess. 1.5 Rom. 7.6 Be sure to haue thy part in grace Call on others to partake in it Pitie such as doe not 2. difference betweene the law and Gospel Gal. 3.2 No doctrine of works can now bring saluation 2. Cor. 1.24 Embrace the doctrine of grace as thou wouldest saluation it selfe Heb. 2.3 3. difference betweene the Law Gospel Rom. 9.4 Act. 17 30. Vniuersall election can not be drawn from this place Iob 34.19 Rom. 3.30 Isa. 56 3. Matth. 4.15.4 difference betweene the doctrine of the Law Gospel The fathers of the old Testament had but a candle to see by not a sunne as we The very eueÌ„ts haue preached themselues Isa. 11.9 The spirit to the old beleeuers was powred out droppe by droppe but now in abundance Evangelium promissum A candle is not so necessarie in a darke house as the light of the Gospel in the darknes of mens hearts Not without great danger can we shut our eyes against the light which hath appeared A triall whether thou receiuest this light Ioh. 12.35 Motiues to entertaine the light while it is with vs. 2. Tim. 1.10 Coloss. 1.12 Many refuse the light Ier. 31.33 Heb. 10.26 The Gospel a schoolemaster as well as the law Gal. 6.2 Concil Triâ— sess 6. cap. 16. can 19.20 The wisdom of God hath ioyned saluation instruction together mans fullie would disioyne them Ioh. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be willing to enter into this schoole wherin saluation is offered to allure vs. Prov. 17.8 Gen. 20.11 1. Ioh. 2.16 Lusts why called worldly Gen. 39.12 In beleeuers the commandement is possible 3. waies Rom. 7.15 Act. 24.16 Grace truly receiued hath taught to denie all vngodlines Vngodlines branched into 4. heads Malac. 3.14 Isa 66.17 1. in thoughts Ier. 43.3 2. Pet. 3.1 2. in speaches Iob 21.14 3. in conuersation Ier. 44.16 Psal.
vnto them to be instituted in all discipline and instruction whence the whole information of youth and that generall education which they receiue from Masters or Tutors is by the best humane writer vpon that argument expressed by this same word Secondly he taketh occasion hence to enter into more particular description of such vertues as should cause the faces of the younger women to shine and these be seauen in number 1. Loue of their husbands 2. Loue of their children 3. Temperance 4. Chastitie 5. Home keeping 6. Goodnesse 7. Subiection or obedience vnto their husbands Thirdly he enforceth the necessary practise of all these duties by a disparate argument namely the reproach and blasphemy which otherwise in defect of them will redound vnto the word of God of which three points we are to speake in order Out of the first of which we learne Doctr. What must be the fruit of the elder womens carriage and speach namely the making of the younger wise in the generall wisedome of godlines and honestie Euery practise and euery speach of theirs ought to be either a precept or example of wholsome instruction Prov. 31.6 The vertuous woman openeth her mouth in wisedome the fruit of her lips yeeldeth instruction and her life is a shining lampe which doctrine as it is cleare both here and elsewhere in the Scriptures so is it of exceeding profitable vse 1. To older women to teach them warines in all their words and behauiours and looke to their carriage both abroad and at home as well within their owne houses as the house of God whose eyes are euery where beholding the good and the badde euen in the denne with Daniel and the dungeon with Ioseph that they may walke wisely euen in the midst of their houses so setting themselues coppies of religious conuersation to those ouer whom they are set fasting praying reading instructing in priuate in which priuate duties they shall meete perhappes with much more comfort although publike duties be more powerfull that in all common actions also of life they may bring them to this touch whether they will instruct others in wisedome or no. By which triall if vnpartiall not a few shall find their behauiours and speaches fitted to traine the younger sort to prattle and plaie the busie bodies to scoffe to quip raile heartburne their betters to instruct them to become as bold in behauiour as souldiers to court it like curtezans and at the best to fill their heads with old fables and follies which corrupt minds and breed to more vngodlines whereas they ought in these yeares to account all that time of their life lost wherein the younger sort gathereth not some vertue or good from them And although this lesson especially be directed to elder women yet is it profitably to be extended vnto all Christians of what sex or age soeuer euery of whom ought to sanctifie their speaches and actions by the word and by prayer if euer they would attaine this high point of Christianitie of becomming shining lights and promoters of the glorie and kingdome of God aswell in others as in themselues not speaking or performing any thing vnwarrantably rashly or carelesly or without this aime and end set as a white before their eye namely the edifying of themselues and others 1. Cor. 10.31 2. Whereas it is commonly but inconsideratly thought to be only a ministeriall dutie to make men and women wise vnto saluation we see hence the contrarie that it belongeth not only to other men but euen to women also but with this difference and reseruation that the Mininistry and Ministers are appointed the ordinarie principall and publike meanes of begetting and preseruing men and women vnto God but this more priuate and common instruction is appointed for the encrease and strengthning in that grace giuen Againe the Minister like a good Master builder is to laie the foundation and the rest of the people are like labourers bring filling to the worke and house of God and may not depart from his precepts and directions and therefore Iude exhorteth the Saints to edifie one another in their most holy faith Let not women therefore be ashamed thus to labour with the Ministers in the Gospel no more then those holy women which laboured with Paul nay rather because it is a good note that their names are written in the booke of life let them be incouraged vnto this holy precedencie and testification of Christianitie in euery word action and behauiour neither let them make daintie fearing that in these corrupted daies none will be hastie to follow their right ordered steppes for seeing this is the ordinance of God appointed to this end and vse it shall prosper to the same purpose in such as whom the Lord hath any delight in to build them vp further when they shall heare the gracious speaches of their lippes and see the grace of their liues and as for others let them at their perill neglect their owne duties yet shall it not be without vse in them also as not without comfort to their owne soules in the day of the Lord. That they loue their husbands Now our Apostle teacheth younger women how they should carie themselues in their familes and propoundeth many marriage vertues which ought to discouer themselues in all women called vnto that estate and in younger women are speciall ornaments whose loue modestie chastitie humilitie and subiection should be as the vailes of their heads and as the chaine and garland of their necks The first of these is loue challenging rightly the first place because it is the leader of all the rest and the cheifest of them easily drawing the other after This loue must be set vpon two obiects 1. their husbands 2. their children for this is such an affection as is to be set vpon their owne proprieties and not any besides Obiect But this may seeme a needelesse precept for is it not naturall for women to loue their husbands and children or can a woman â—ate her owne flesh can the members but loue the head or can any monster of women so farre loose naturall instinct as to forget the fruit of her wombe Salomon commanding the child to be diuided knew out of his wisedome that nature could not but worke and bewray it selfe in one of the parties Answ. Many by Gods iust iudgement and their owne corruption are become without naturall affection whome this precept taketh hold vpon 2. The best nature of all if it be not extinguished as in the former yet is greatly corrupted and can produce nothing pleasing to God and therefore hath the Lord bound women to this affection of loue by a surer and straighter bond then that of corrupted nature hauing by his owne commandement laid it vpon them as a calling to walke in that the performance of it might be an obedience of faith and not a worke of naturall instinct a dutie of conscience as well as of affection 3. Though