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
who haue beene as faithfull to Christ as Zimri was vnto Elah in teaching doctrines and precepts tending to the advancing of their owne estate the enriching of that seate the decking of that whore of Babylon the pulling downe of the kingdome of Christ and the trampling of his testament vnder feete for when the Decrees Canons and Councels of men must iustle out the counsels of God the additions and traditions of men must be as by their doctrine beleeued and receiued as the written word of God how can Christ be acknowledged the onely Lord and husband of his Church But also pittie it is that euen of Protestant ministers not a fewe may bee charged with Demas his sinne in embracing this present world which if any doe needes must they become as faithfull vnto Christ as Hazael was to Benhadad for it goeth not alone but the forsaking of the truth is the next an inseparable companion of it Vse 2. This doctrine ministreth comfort vnto those that are faithful in their ministerie whom howsoeuer the world esteemeth of them their Lord highly respecteth admitteth them into his priuie Counsels and imployeth in a service which the angels themselues desire to prie into 2. They beeing his seruants they are sure of his protection Psal. 116. Dauid because he was the seruant of God was bold to pray for safetie hence are ministers called starres in the right hand of Christ not onely because he disposeth of them here and there according as he pleaseth but also to note their safetie and securitie for he alwaies keepeth them euen within his right hand 3. This master whom they serue will reuenge all their wrongs no otherwise then Dauid did the indignities of his seruants against Hanun 4. He becomes their paymaster and of him they receiue their wages and they performing their dutie faithfully loose no labour although Israel be not gathered but are a sweete sauour vnto God euen in those that perish 3. Vse Teacheth people how to esteeme of their Ministers namely as the seruants of God and consequently of their Ministerie as the message of God Which if it be Moses must not be murmured at when hee speakes freely and roughly and if Micha resolue of faithfulnesse saying as the Lord liueth what soeuer the Lord saith be it good or euill that will I speake why should he be hated and fed with bread and water of affliction Is it not a reasonable plea and full of pacification in Ciuill messages I pray you be not angrie with mee I am but a seruant Yet when Ieremie shall say of a truth the Lord hath sent mee his feet shall neuerthelesse be fastned in the stocks Nay this consideration should not only bind men to peace from touching and doing the Lords Prophets harme but also vrge them to haue them in exceeding honour at least for the workes sake which is the Lords who therefore acknowledgeth them co-workers with himselfe 4. Vse Let euery priuate Christian account it also his honour that the Lord vouchsafeth him to become his seruant and hereby harden thy selfe against the scornes and derisions of mocking Michals who seeke to disgrace thy sinceritie If the vngodly of the world would turne thy glorie into shame euen as thou wouldest haue the Sonne of man not to be ashamed of thee in his kingdome be not thou ashamed to professe thy selfe his seruant which is thy glorie let none take this crowne from thy head thou seruest not such a Master as thou needest be ashamed of And an Apostle of Iesus Christ Now the Apostle descendeth from the generall to this special seruice which was the highest Ministrie in the Church and sheweth that his imployment was in the most serious busines of the Church next vnder Christ who had furnished him with an embassage for the reconciling of men vnto God and that not as an ordinarie Minister but 1. as an Apostle 2. an Apostle of Iesus Christ. 1. That he was an Apostle appeareth by three properties agreeable only vnto Apostles First hee was immediatly called by Christs owne mouth Act. 9.5.6 I am Iesus arise for this was the Apostles prerogatiue to see Christs face and be called by himselfe immediatly and not as this day mediatly by the Church Thus Paul prooueth himselfe an Apostle Am not I an Apostle haue I not seene Christ namely though not while he was in the flesh and in his base estate as Peter and the other Apostles yet by reuelation and beeing now glorified which was of his farre more speciall grace once in the way to Damascus Act. 9.17 and another time in the Temple he saw Christ appearing to him wishing him to make hast out of the Cittie Secondly as he receiued his calling so likewise his doctrine immediately from Christ as the other Apostles did True it is that beeing brought vp at Tarsus he was first instructed in humane literature and knowledge that he was able vpon occasion to cite the testimonies of sundrie Heathen Poets and after that he was brought vp at the feete of Gamaliel a Doctor learned in the law in which he profited so much as he became vnreprooueable and liued according to the perfect manner of the law of the Fathers and he spake with tongues more then all the Apostles Notwithstanding all this when he commeth to learne the Gospel he had it not from man nor by man but immediatly by Christ from heauen This knowledge was too high for him to hammer out by his owne studie God himselfe shewed it him by reuelation Eph. 3.3 Thirdly he was not now tied to any one certaine place but was called to carrie the name of Christ among the Gentiles and to confirme this we read more of Pauls trauels then of all the Apostles besides put together his commission to Damascus was not halfe so large and generall as this he hath now receiued 2. He calleth himselfe an Apostle of Iesus Christ. 1. Because he was called furnished and sent by Christ. 2. Because he was now to teach Christ not the letter of the law any longer but the doctrine of the Gospel neither righteousnesse by the Pharisaicall obseruation of the law but by the faith of the Sonne of God Doctr. The Apostle by ioyning these two together a seruant and Apostle teacheth vs that the chiefest offices in the Church are for the seruice of it Was there any office aboue the Apostles in the Church and yet they preached the Lord Iesus and themselues seruants for his sake Nay our Lord Iesus himselfe although he was the head and husband of his Church yet he came not into the world to be serued but to minister and serue Vse Ministers must neuer conceiue of their calling but also of this seruice which is not accomplished but by seruice thus shall they be answerable to Peters exhortation 1. Pet. 3.3 to feed the flocke of God depending vpon them not by constraint but
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
lusts of it 3. After the inward disposition vse outward helpes as 1. auoide occasions as chiding contentions multiplying of words which though they be winde yet doe they mightily blow vp this fire 2. depart from the companie of the contentious as Iacob from Esau and Ionathan avoided the furie of his father by rising vp and going his way 3. driue away with an angrie countenance whisperers tale-bearers flatterers who are Satans seedesmen by whom he soweth his tares euery where and his bellowes by whom he bloweth vp these hellish sparkles desirous to bring all things into combustion and confusion 4. Pray for strength and grace against it especially for the contrarie vertues of humilitie meekenesse loue and a quiet spirit which is of God much set by and hauing obtained strength and victorie against the assaults of it forget not to be thankefull but breake out into the praises of God as Dauid when he was turned backe from his rash vowe of destroying Nabals familie could not containe himselfe but testified the gladnes of his heart in these words Blessed be the Lord which hath sent thee this day to meete me and blessed be thy counsel and blessed be thou which hast kept me this day from comming to shed blood Not giuen to wine In this precept the Apostle prohibiteth a vice which is as great a let vnto ministeriall duties as any other namely the drinking of wine and strong drinkes for vnder one kind all the sinnes of that kind are forbidden Wherein all vse of wine is not inhibited the Minister it beeing a good creature of God and pure vnto the pure and in wâ—â—kenes of the bodie or griefe and heauines of heart permitted to his chearing and 〈◊〉 〈…〉 vnto them that haue griefe of heart and let him drinke that he may forget his miserie And Timothie himselfe may and must drinke a little wine for his health sake yea and besides this case of necessitie it is not vnlawfull for a Minister sometimes to take his more free libertie herein for his honest delight and pleasure as in Christian and religious feasting at marriages or other meetings of friends seeing Christ himselfe at a mariage feast not onely not prohibited vse of wine but by his first miracle of turning water into wine furnished the same with great plentie and abundance But here these rules must be obserued 1. this free and delightfull vse must not be ordinarie and customable 2. the heart must alwaies be watched that it be not oppressed nor made heauie to godly duties Luk. 21.34 3. Iosephs affliction must not be forgotten Amos. 6.6 The thing therefore condemned in the precept is when a minister is giuen to the wine a quaffer or a wine bibber one that sitts at it with pleasure swilling in wine or strong drinke and such a companion as the Prophet speaketh of who continueth at the wine or beere til it inflame him A vice which in common men hath many woes denounced against it in the Scriptures but most hatefull in a Minister as it is also the greatest let to the faithfulll performance of ministeriall duties both which the Lord himselfe hath prooued true in that one strange iudgement inflicted vpon Nadab and Abihu vpon occasion of which the Lord maketh a generall lawe that seeing they as some thinke in their drunkennes had offered strange fire and were burnt with fire whosoeuer therfore should come to minister before the Lord should vpon pain of death carefully avoid all lets and hinderances whereby they might be vnfitted vnto their dutie and seruice all which by Synechdoche are comprehended vnder that one kind of wine strong drink as those which most disturbe the minds and senses of men froÌ„ their duties And where our Apostle affirmeth that Gods steward may not be giuen to wine nor a striker what else doth he then second that of our Sauiour in the parable teaching that of all men the steward may not sit with drunkards nor smtie his fellow seruants Reasons 1. To be addicted to the wine or strong drinke taketh away the heart Hos. 4.11 that is troubleth the vnderstanding confoundeth the senses and equalleth a man to the bruit beast without vnderstanding and thus disableth the man of God in all the practise of his calling As the wise man therefore saith Prou. 31.4 It is not for kings to drinke wine nor Princes strong drinke least he drinke and forget the decree and change the iudgement of the children of affliction so much lesse is it for the Minister and Pastor set ouer Gods people least he forget Gods decrees change his iudgements as Aarons sonnes did And hence is it that the Lord deliuereth a double reason of that former lawe both to the same purpose 1. From the end Aarons sonnes might not drinke wine or strong drinke that they might be able to put difference betweene the holy and vnholy cleane and vncleane and so rightly discerne of the seueralls of their charge 2. that they might teach the children of Israel all the statutes of the Lord herein implying that if they did not carefully abstaine from wine they could not but be interrupted in both these To the same purpose may we obserue howe aptly the Apostle ioyneth these two precepts together vnderstand what the will of the Lord is and be not drunke with wine for commonly such as giue themselues ouer to this lust are by the Lord giuen vp to sottishnes that what gifts they haue had are withered and taken from them of which examples are too frequent Secondly this sitting at wine calleth him from the duties and meanes of his fitnesse vnto his calling he cannot attend to reading exhortation doctrine which is straitly enioyned euerie Timothie 1.4.13 Thirdly such a man is so farre from performance of any faithfull duty that he cannot but become rather an enemie to those that doe For the manner is that when the seruants of God call men to sackecloth ashes mourning these invite to the pots bankets still strengthning the hands of sinners when God by his Prophets calleth to weeping mourning baldnes sackcloth these call to ioy gladnesse sâ—aying oxen killing sheepe eating flesh drinking wine eating and drinking and saying to morrowe we shall die Such Priests we read of Isay 56.9.12 when the Lord calleth all the beasts of the field to deuoure and spoile what say these fellowes Come we will bring drinke and fill our selues with strong drinke and to morrowe shall be as this day Thus the loue of wine makes them faile in vision and the sitting at wine lulleth them a sleepe euen on the top of the mast as Salomon speaketh of the drunkard that in times and places of most present and desperate dangers they see none nor feare any 4. It disableth all the duties that such a one in his most sobrietie can performe suppose them neuer so commendable seeing he hath made himselfe and calling so contemptible for what authoritie can
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
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
an honest and peaceable man he cannot preach indeede but he liues as well and doth as much good as if he preached we would not change him for the best preacher of them all But where is this harmonie of doctrine and life in such a one know we not that the best liues of the best men are but seruants and attendants to their doctrine and like the miracles of Christ which serued to prepare confirme prouoke and condemne but conuerted not the beholders this is the worke of the Gospel in the ministerie of it which is the power of God to the saluation of euerie beleeuer Was it euer heard that a dumbe Minister by his life conuerted a soule to God and what is his life but a liuing out of a lawfull calling an iniurious robbing men of their goods which he before God hath no right vnto and a cruell murthering of their soules for want of knowledge And if the question were made to me whether good doctrine or good life might better be spared in a minister I should answer readily that to preach well and liue ill were farre better and more eligible then to liue honestly and not to preach seeing the former bringeth ruine vpon himselfe alone this latter both vpon himselfe and his people Secondly as there must be good doctrine so there must be good life too for a Minister may not thinke he hath done enough when he hath taught others if himselfe yet remaine vntaught like some statue which pointeth the way to passengers but it selfe standeth a stocke still and mooues not but he must first be a good man and then teach others so to be In the old Testament the Priest must first be cleansed himselfe and then cleanse others first wash himselfe and then sprinkle others first sanctifie himselfe and then others so in the new we must first become lights our selues and then enlighten others first approach neere God our selues and then bring others before him for this is the propertie of a good sheepheard to goe before his sheepe that they may followe him But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men which hath a better bottome of his owne to stand vpon but yet it is a further seale of the truth of it vpon the simple and that sundrie wayes which I will not stand vpon These two make a sweete harmonie especially within a mans owne conscience when he can appeale vnto his fellow-ministers as Paul to Timothie and say you haue fully knowne my doctrine my manner of liliuing c. and vnto the consciences of Gods people calling them to witnesse both of his painfull preaching 1. Thess. 2.9 as also of his holy and vnblameable behauiour vers 10. yea euen vnto Gods tribunall with much comfort at the ende of his dayes as Paul did Act. 20.19.20.26 Which two as they must conspire so the minister is to be an example in both 1. Tim. 4.12 be an example in word conuersation c. The Apostles were as lights vpon hills as starres in the heauens Pastors are called to be patternes to their flockes the great Pastor of the sheepe our Lord Iesus set himselfe a coppie vnto all Christians both in holy doctrine and in blessed example of life Great is the force of godly example especially in the Pastor both to the beleeuer to prouoke him and to the vnbeleeuer either to bring him to a liking of the religion of God or to condemne him who hath both seen heard yet hath not beleeued euen as Noah condemned the old world by making of the Arke which are the reasons why the Lord hath euer scattered some of his children here and there a saint or two euen in Neroes house a Lot in Sodome and as a lilly riseth vp sometimes among thornes so doe the sonnes of God in the midst of a froward generation that they might shine as purer lights in the darkenes of the world round about them Vse 1. These are true notes to discerne a true Minister by pure doctrine and holy life If you consult with a Papist he will decypher you one of his Priests by his mitre crosyer staffe copes and other garments by his oyntings shauings c. which indeede are markes of the beast but not a word of life and doctrine whence we know them to be theeues not entring in by the doore but by the window to robbe and steale 2. This requireth the presence and residence of the minister with his flocke for if hee be ordinarily absent how can he be an example vnto them Thirdly it proclaimeth woe vpon them who by contrarie practise to their preaching giue occasion of stumbling to the people as Elies sonnes did better it were that such had neuer beene borne then so to strengthen the hands of sinners besides that by his owne mouth he shall be iudged Fourthly it stirreth vp the men of God to care of their liues to which we in this calling might be mooued by sundrie other strong reasons 1. We stand before God and therefore we must put off our shooes wash and cleanse our selues Ier. 15.19 If thou turne thou shalt stand before mee 2. We shall be better enabled to our duties both because God teacheth his secrets to his seruants the Prophets as also the doctrine shal be more acceptable and lesse excepted against Herod heard Iohn because he was a good man 3. We else pull the sinnes of many vpon vs and harden a number in the same sinnes the wicked Iewes could alleadge the Priests examples for their Idolatrie Ier. 44.17 and Ioh. 7.48 Doe any of the Rulers and Pharisies beleeue in him 4. He that diuorceth godly life from pure doctrine shall be the least that is haue no place in the kingdome of heauen Fifthly it teacheth all hearers to take benefite by the examples of their teachers who labour faithfully in the Gospel among them for must we studie to shew our selues examples in vaine Philip. 3.17 Brethren be followers of me and 4.9 The things which yee haue heard and seene in me those things doe Heb. 13.7 Remember them that haue the ouersight of you whose faith follow considering what hath beene the end of their conuersation The examples of the godly are called a cloud of witnesses to put vs in minde that as the Israelites were mooued as the cloud mooued so should it be with vs cast our eyes vpon the cloud of the faithful pastors especially to follow thē so far as they follow Christ which who so refuse to doe they haue three feareful witnesses against them the word of God their owne consciences the Ministers liues And here we must be put in mind to go one step beyond ordinarie for many cast their eyes vpon the examples of their Ministers to spie if they can obtaine some libertie to the flesh through their frailtie but if they cannot the most thinke it sufficient that they can commend
they may also say let God make my righteousnesse answer for me Obiect But Iacob in that place delt not so iustly but rather cunningly with Laban in helping himselfe to his right by laying the straked rods in the sheepes watring troughes whence it may seeme that a seruant may right his owne wrongs and supplie out of his masters goods his owne wants Answ. But farre was it from Iacob to vse therein any deceit who would not so boldly haue inuocated the name of God to such a wicked purpose besides what he did was by Gods authoritie yea and direction who to helpe him to his right by dreame as himselfe professeth reuealed vnto him such a naturall meanes as in all likelihood he was ignorant of before neither was it Iacobs intention by cunning to conueie to himselfe any of his vncles goods but onely in such meanes as God had appointed expected a blessing from time to come Besides what can this make to any secret conueiance of their Masters goods seeing here was a plaine contract and bargaine betweene him and Laban from all which seeing the counsell was diuine the meanes naturall the contract open and plaine and the end that by the blessing of God he might come by his right Iacob is freed from the imputation of vsing euill craft and out of good conscience professed that his righteousnesse should answer for him Lastly let euery seruant consider not only what his master depriueth him of but withall what he committeth vnto him he hyreth him to be true and not a theefe he crediteth and putteth him in trust with his goods and sometimes with his whole estate which he would not doe to a theefe Now to deceiue such as trust him so farre is against all humanitie For a man to take a purse by the high way to steale sheepe to break an house is a notable point of the euery in it selfe and in our account but none betrusteth such a fellow no man looketh for any better from him no man is deceiued in him but a strong theefe is he that is vntrusty to him that trusteth him and relieth vpon his fidelitie Vse 1. Let this admonish seruants to beware of such vnrighteous waies as are too common and vsuall some purloyning from their masters to diuert to their owne vses some to riot away some to plaie away some to giue away in which courses some are so traded as that much better were it for many masters to trust to a broken tooth or a slyding foote then to put any confidence in them But fearefull is that sentence against them 1. Thess. 4.6 God is the auenger of all such things Secondly such masters as are toyled and iniured by the vnfaithfulnes of their seruants haue great cause to examine their owne waies in former daies and say to their owne hearts haue I beene vnfaithfull to my master and haue I made no restitution seeing I should haue repaied a fifth part more then that I was vniust in that is all confiscate and by Gods iust iudgement may carrie much more with it yea and bring a curse on all the rest see Levit. 6.4.5 Thus ought the vnrighteousnes of seruants to force masters to righteous dealing But shewing all good faithfulnesse Here the Apostle extendeth the former precept and in this forme of words affirmatiuely propoundeth it requiring at the hands of seruants faithfulnesse not onely in regard of their Masters goods but in all other respects wherein a seruant ought to be helpefull to his Master In the former respect he must not onely not wast his Masters goods with the vnfaithfull steward but he must carefully so farre as in him lieth encrease them it is noted a propertie of the euill seruant that he encreased not his Masters talent he is not accused for decreasing it but he put it not forth to his masters aduantage And yet much more must â—e by his prouidence diligence assiduitie and care see that nothing be lost or miscarrie thorough his default after the example of Iacob and Ioseph whose diligence was so approoued that neither the keeper nor Pharaoh himselfe looked to any thing that was vnder his hand In the latter regard he that would shewe all good faithfulnesse must be faithfull 1. In his Masters commands readily and diligently to performe them of conscience and not for eye seruice but whether his masters eie be vpon him or no. Wherein Abrahams seruant giveth a notable presidenâ— whose master sending him to seeke a wife for Izaak he presently getteth him on his way prayeth to God for good successe and dispatch of his busines and the Lord accordingly directing him to Bethuels house where meate was set before him he refuseth to eate the least morsell till he had done his message But how many seruants are there who in imitation of such a worthie example would neglect themselues to dispatch their Masters busines But contrarie hereunto is the idlenes and lazines of many seruants who affecting their owne ease hire others to doe their work and pay theÌ„ with their masters mony or goods wherein the Master sustaineth a double damage so also is that common vice of iourneymen who must first serue their owne turnes and lusts and then their Masters whose present necessitie be it neuer so vrgent can neither command nor perswade the labour of such masterles vagrants 2. In his counsells and secrets neuer disclosing any of his infirmities or weakenesses but by all lawfull and good meanes couering and hiding them Contrarie hereunto is that wickednesse of many seruants who may indeede rather be accounted so many spies in the house whose common practise is where they may be heard to blase abroad whatsoeuer may tende to their master or mistresses reproach hauing at once cast off both the religious feare of God as also the reuerent respect of Gods image in the persons of their superiors 3. In his messages abroad both in the speedie execution and dispatch of them as also in his expenses about them husbanding his masters money cutting off idle charges and bringing home a iust account hereby acknowledging that the eie of his owne conscience watcheth him when his masters eie cannot 4. Vnto his Masters wife children seruants wisely with Ioseph distinguishing the things which are committed vnto him from them that are excepted Lastly as in all his actions and carriage so also in euerie word shunning all lying dissembling vntruthes whether for his masters his owne or other mens aduantage In the practise of which duties he becommeth faithfull in all his masters house Now to incite seruants to all good faithfulnesse hauing shewed the principall things wherein it consisteth Let them consider 1. The promise of blessing made to faithfulnesse Prou. 28.20 the faithfull person shall abound with blessing 2. He that is faithfull in little paueth a way for himselfe to become ruler of much if God see it good for him 3. The curse of vnfaithfull dealing which layeth open a man to
bid him not God speede and 2. King 3.14 Elisha telleth Iehoram an idolatrous king that had it not beene for the good king Iehosaphat he would not haue looked vpon him nor seene him And yet this hindreth nothing but that we must salute our owne priuate enemies though we may not the open enemies of God 3. If any haue sinned the sinne vnto death we may not pray for them therfore not salute them 1. Ioh. 5.16 This is the former kind of salutatioÌ„ but not that which the Apostle speaketh of in the text but the latter which is a more inward and entire affection betweene such as are of the houshold of faith who are straitlyeâ— knit together then by the bonds of humanitie and ciuill conuersation for besides these they are tyed by the bond of the spirit of faith of a most holy profession and are brethren not in the flesh but in the faith yea heires of the selfe same inheritance in glorie These are said to loue one another in the faith If they therefore be to be kindly saluted which hate vs much more they which loue vs and if they which loue vs in the flesh much more they which loue vs in the faith and that with a most heartie and large affection Hence note 1. that religion bindeth man to man in the straitest bond for 1. the spirit is the tyeâ— of it and hence is it called the vnitie of the spirit in the bond of peace and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ Isa. 11.6 2. Gods image wheresoeuer it is is exceeding beautifull and a great binder especially where renewed and repaired which beeing once espied let the outward condition be what it can be a religious heart seeth sufficient matter of loue and will knit the soule vnto the soule of such a one 3. It addeth strength and firmenesse to all other bonds of nature affinitie desert c. and maketh them more naturall What a true friend was Ionathan to Dauid because he saw that God was with him his soule claue vnto him though the kingdome was to be rent from him for it yet could he not rent his heart from Dauid If Ioseph had not had more then nature he could not but haue reuenged such infinite wrongs vpon his brethren whereas the grace of his heart made him say It was not you my brethren but God sent me before you Consider also of the example beyond all imitation of our Lord Iesus Christ who gaue himselfe to the death for vs when we were yet his enemies 4. This loue must needes be most lasting for beeing loue in the truth for the truthes sake it shall continue so long as the truth doth but the truth abideth with vs and shall abide with vs for euer· and this is the cause that whereas the loue of nature dieth with it and the loue of wicked men dieth with their persons this loue liueth in death yea when goeth to heauen with a man and getteth strength and perfection then faith ceaseth and hope vanisheth away Vse 1. Whence we are taught most familiarly to embrace them that loue vs in the faith and to make most account of their loue Many loue in the face many in the flesh many in nature onely the loue of Christians is a fruit of faith a worke of the spirit and â—herefore a surer bond then they all Well knew the Apostle that none was in comparison worth hauing but this he calleth for no other he careth for no other he mentioneth no other 2. Such as set into any societie with others if he would haue it comfortable vnto him let him strengthen all other naturall or ciuill bonds by this bond of religion let him labour to begin his loue in the faith or if he haue begunne elsewhere alreadie let him reforme the same hereby if he looke for any sound comfort in his estate for this is the cause that men often haue so little returne of loue from their wiues so little obedience from their children so little dutie from their seruants so slender respect from their equalls because they begin their loue and duties at a wrong ende and haue for other respects affected those with whome they liue but the least if at all for grace and religion which of all is the soundest most profitable and most comfortable Quest. But how may I knowe whether I loue an other in the faith oâ— no Answ. By these notes 1. If thou loue him because he is a member of Christ for this loue must be a fruit of faith and knitteth him that hath it to the members as faith doth to the head 2. If thou loue his soule first and will not suffer sinne vpon it 3. If thou spyest and dost reuerence the image of God in him and louest him that is begotten because of him that begat and preferrest the grace of his heart aboue all other outward parts and respects 4. If thou aboue all other things wish him yea if it be in thy power helpe him to a further part in the better part which shall neuer be taken from him 5. If the more thou seest grace to growe in him the more entire thy loue groweth towards him 3. This point sheweth their fearefull condition that make religion the verie cause of their hatred and malice against the godly an apparant marke of the deuill is stamped vpon them who for this cause compasseth the earth that if it were possible he might chase the image of God from off the face of it Secondly in that the Apostle saluteth such as loued them in the faith we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall These Cretians had beene a vile people and of most bruitish behauiour as we haue at large heard in the first Chapter but now there were amongst them such as loued Paul and such as claue vnto him in the faith the Gospel had tamed and subdued them had turned them out of their sauage and cruell natures had made them tractable and docible and of euill beasts had reduced them to Christian affection and conversation but of this we haue spoken before Grace be with you all Amen This is Pauls ordinarie farwell written with his own hand in all his Epistles whereas the Epistles themselues were written out by some of his Scribes And it is added 1. as the marke of his owne Epistle that he might preuent counterfeit writings for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost inspiring the Prophets and and Apostles and not to haue any other bastard writings obtruded vpon her in which practise the deuill was restlesse euen in those times 2. As a testimonie of singular affection and good will which can be by no better meanes expressed then by frequent and earnest prayers and
auoided Pag. 114 Children ought to be obedient to their parents Pag. 117 Lewdnesse of children is often from want of gouernment in parents Pag. 118 Euery Minister ought to keepe the Lords watch ouer his flocke Pag. 121 A Bishop ouer others must first watch ouer himselfe Pag. 123 Euery Minister beeing Gods steward must haue a fit calling and properties answerable to that office Pag. 124 The nearer a man is to God in place the more carefull must he be of his carriage Pag. 129 Frowardnesse is euery where of euill report but in a Minister intollerable Pag. 131 Hastinesse to anger a foule blot in a Minister Pag. 134 To be giuen to wine odious in all especially in a Minister Pag. 140 A Minister of all men may not be a quareller or a man of a word and a blow Pag. 145 Couetousnesse in a Minister is a most base sinne Pag. 148 There is much filthy lucre in the world which euery Christian must abhorre Pag. 152 The verie phrase of Scripture speaking of riches should pull our hearts from them Pag. 155 The Minister for the honour of his place must not only be free from common vices but also shine in positiue vertues Pag. 159 The poorest minister must and may be harborous Pag. 163 Wisedome most necessarie to a minister Why. Pag. 172 Righteous dealing a shining ornament in a minister Pag. 175 Ministers must be arraied with roabes of holinesse Pag. 176 A temperate and equall course necessarie to a minister Pag. 179 The word of God is most certaine and infallible Pag. 182 The word is euery way fitted for the instruction of the faithfull Pag. 188 Euery man ought to be a learner of holy doctrine Pag. 194 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Pag. 196 Ministers must set an edge on their doctrine by exhortation Pag. 197 Exhortation is then powerfull when it is grounded on wholesome doctrine Pag. 198 Ministers must resist resisters of the truth Pag. 199 A Minister ought to be a man of knowledge Pag. 201 The Scriptures fully furnish the man of God to euery ministeriall dutie Pag. 203 Errour in life is commonly a ground of errour in doctrine Pag. 206 They spend much labour in vaine who are disobedient to the doctrine themselues teach Pag. 207 The greater the danger is the playner must reproofe be Pag. 215 The Arch-seducers of the world are they of the circumcision who ioyne faith and workes in the act of iustification Pag. 217 Faithfull teachers must timely oppose themselues against seducers Pag. 220 Seducers secretly infect and creepe into houses Pag. 227 Errour is exceeding infectious Pag. 229 An heart set vpon gaine will feed it selfe by falshood Pag. 230 A minister may be plaine in his reproofes Pag. 233 A minister must ioyne wisedome to playnes in reproouing Pag. 234 The Gentiles had their Prophets so called to witnesse against their impietie Pag. 238 It is not simply vnlawfull to alleadge the saying of a profane man in a sermon Pag. 242 Falsehood in word or deed is condemned by the verie light of nature Pag. 245 The Scriptures call brutish men by the name of beasts Pag. 249 Many men are so degenerate that they haue cut themselues from the account of men Pag. 250 A life led in idlenesse is condemned by the light of nature and of the Scriptures Pag. 253 Idlenesse and intemperance are seldome disioyned Pag. 256 Euery truth is Gods and must be receiued whosoeuer is the instrument of it Pag. 258 Ministers must not be discouraged though they be to deale with a wretched and brutish people Pag. 259 No reproofe may be vngrounded but the cause must be iust and knowne so to be Pag. 261 Euery reproofe must be tempered to the nature of the sinne Pag. 263 The sharpest censure in the Church must ayme at the recouerie of offenders Pag. 265 Christians must not content themselues with spirituall life vnlesse it be attended with health and soundnesse Pag. 267 A speciall meanes of soundnesse of faith is to shut the eares against fables and fancies of men Pag. 274 A fearefull iudgement of God it is to be turned away from the truth Pag. 277 The Scriptures account Christians pure but not Puritans Pag. 283 All indifferent things must be vsed in 1. faith 2. loue 3. sobrietie Pag. 291 Divinitie of Scripture is prooued by discouering the inward thoughts of wicked men Pag. 309 A wicked man is euery way a most odious person Pag. 311 Before naturall vncleanesse be purged away euery thing is vncleane to a man Pag. 313 There will be euer hypocrites in the Church Pag. 317 There be many characters by which hypocrites may be known discouered Pag. 320 No example of man must turne vs out of a godly course Pag. 331 Ministers must feede their people with wholesome doctrine Pag. 333 Wholesome doctrine must be applyed to the seuerall ages and conditions of men Pag. 339 Olde men must first be taught their dutie why Pag. 342 Sobrietie especially enioyned vnto old men Pag. 345 Elder men ought to carrie a seemely grauitie through their course Pag. 346 Moderation of lusts and passions is a most seemely grace in an old man Pag. 347 Soundnes of faith especially required in the Elder Pag. 351 Euerie man must learne to repaire the decay of nature with soundnes of grace Pag. 352 Soundnesse of loue is iustly called for of olde men Pag. 355 Sound patience is more especially commended to the elder sort Pag. 358 Women are as straitly bound to the meanes of their saluation as men Pag. 362 The generall rule for womens behauiour is that it must become holinesse Pag. 365 False accusing specially forbidden to women Pag. 368 Drunkennesse in elder women a most hatefull sinne Pag. 370 It is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. Pag. 371 Euerie Christian woman must cal on others with her selfe to a godly course Pag. 373 The fruits of the Christian carriage of the Elder women must appeare in the younger Pag. 375 Christian women must loue their husbands Pag. 377 Women ought to loue their children and how Pag. 382 A discreet carriage is a beautifull grace in a young woman Pag. 384 Chastity is an essential mariage dutie Pag. 385 Women ought to keep their own houses Pag. 389 Goodnes is required in women what it is how Pag. 390 Women must be subiect to their husbands wherein and why Pag. 391 Profession without practise causeth the holy name of God to be blasphemed Pag. 398 Young men must order their wayes by the word Pag. 404 The Pastor must sometimes entreate where he may command Pag. 408 Sobrietie is a vertue fitly commended to young men Pag. 410 Consent of good life and holy doctrine make a sweete harmonie in a Minister Pag. 413 It is possible for a man by grace to liue vnblameably Pag. 416 Faithfull Ministers shall not want withstanders Pag. 417 Resisters of
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
parts when we come vnto them Paul In this name two questions come to be resolued 1. How the Apostle came by this name seeing he was a Iew and on the eight day beeing circumcised according to the law was named Saul after the Iewish manner and not Paul Ans. Not to stand vpon the opinions of some who thinke he was called by both these names because he was both a Iew by birth and a Gentile by his freedome in Rome neither of such as thinke he was thus called because he conuerted Sergius Paulus the Proconsul vnto the Christian faith for we read that he was thus called before we read of the others conuersion Act. 13.9 neither of that father who thought he was called Paulus quasi parvulus Christi vpon his conuersion for he was called Saul a long time after his conuersion But the simple and receiued truth is this That beeing called to Apostleship and ordained to be the teacher of the Gentiles in faith and veritie he was presently to giue ouer his Apostleship among the Hebrewes and withall he giueth ouer the vse of the Hebrew name whereby he was formerly knowne vnto them and vndertaking his office among the Gentiles he also taketh vp this name more familiar vnto them whereby he would giue them to know that he was now appropriated and after a sort dedicated vnto the seruice of their faith And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord he was euer called Saul but after this time neuer Here we may obserue two considerations 1. That it is and may be lawfull sometimes for a man to change his name else had it not beene lawfull in Paul nor Peter who was before called Bar-jona nor Salomon who was first called Iedidiah Not here to speake of the Lords owne changing of names as in Abraham Sarai Israel wherein the Lord in some new names would hide some new mysteries according to the new occasions offered yet here these caueats must be diligently obserued 1. it may not be done to the hurt or offence of any man as in nicknames taken vp in scoffe or for reproach of our selues or others but to the good of men 2. it may not be done to the hiding or couering of any sinne as many fellons and Iesuiticall fugitiues vse it 3. some good ende must euer be propounded in it wherein God may be more glorified and men edified Thus haue sundrie godly men changed their names in their writings to preuent preiudiciall thoughts taken vp against their persons that the truth might more prosperously spread it selfe 2. Note hence that such names are to be giuen to children as may put them in minde of some good dutie as Paul could neuer heare or remember his new name but also be put in minde of his new office and dutie which he was to performe among the Gentiles And so much as may be these names must be giuen in the naturall language thus the Hebrews giue fit names in Hebrew the Greekes in Greeke as Timothie There was a disciple named Timotheus his mother was a Iewesse but his father a Grecian which last words seeme to include the reason of his name the Latins in Latin as Tertius who wrote the Epistle to the Romans and Quartus a brother which reprooueth many men who are either too curious or too carelesse in imposing the names of their children The former beeing in the excesse giue names aboue the nature of men some drawing too neere the Deitie it selfe as Emmanuel and the Iesuits some of Angels as Gabriel Michael c. some of vertues as Grace Faith Mercie Patience c. The latter beeing in defect giue the names of heathen men as though they would haue them prooue so sometimes of things farre below the nature of men as of beasts trees c. then whome sometimes by Gods iust iudgement they prooue not more sensible whereas the name should not onely be fitted vnto the nature but also carrie some fit lesson and instruction in it The second question is Why this name is here prefixed Ans. There be three especiall vses of setting mens names vnto divine writings 1. to shew that men were called of God vnto that worke 2. that they were readie to iustifie and stand to that they had written 3. to preuent the mischiefe of forging writings and fathering them vpon men which neuer wrote them Which regards mooued Paul in all his Epistles to obserue two things 1. in the beginning of each to prefixe his name as in all his 13. Epistles 2. in the ende of each Epistle he added the Apostolicall salutation as himselfe witnesseth 2. Thess. 3.17 The salutation of me Paul with my owne hand which is the token in euery Epistle Coloss. 4.18 The salutation by the hand of me Paul And both these partly to shew his calling which was so strange and extraordinarie to be from God Gal. 1.1 Paul an Apostle not of men neither by man but by Iesus Christ as also that he might iustifie the truth he wrote Rom. 1.16 I am not ashamed of the Gospel of Christ As in the last place to preuent that mischiefe which was euen then inuented 2. Thess. 2.2 Be not suddenly mooued nor troubled by spirit by word or letter as though it were from vs he would not therefore haue any goe vnder his name which had not his name at it Hence learne 1. That in the former respects it is conuenient that a mans name should be set to his writings which he commendeth to the vse of the Church after the example of Paul who did not as many now a daies for his names sake set himselfe on writing but for his writings sake set to his name yet so as there be cases when it shall be neither necessarie nor wise to affixe the name of the author The principall of them be three 1. When the name shall bring neither credit to the truth nor profit to the Church but danger and hurt to the partie himselfe which case holdeth firme so long as he writeth generall truths and not personall for els it may prooue an hurtfull slander 2. When the high estimation and account of the penman in the Church may cause the truth to be receiued not for it selfe but for the writer 3. Whē the contempt of the writer through the corruption of the people shall on the other hand preiudice the truth that it shall haue none or lesse regard in respect of him And this is thought to be the cause why not to insist in other Scriptures as many of the Psalmes bookes of Chronicles c. the authors of which the spirit of God hath not discouered the Epistle to the Hebrewes generally by the learned thought to be Pauls wanteth both the name superscription and subscription which all his other Epistles haue not because he was the Doctor of the Gentils and so was out of his
vnyoked and free though by Satan sorcery and all vnlawfull meanes but that is not Gods time of thy release but thy owne thou hast not staied but preuented the proper and due time of thy deliuerance And what is the issue of it surely thou hast escaped a beare but a lion meetes thee thou art leaped out of the panne but into the coales thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before thy durance had beene farre lesse miserable then thy escape Standest thou in feare of any euill or hard measure from Satan or men moderate also hence that feare seeing there is an houre for the power of darkenesse to worke in and till that houre come an haire shall not fall from thine head Let the Iewes take vp neuer so many stones against Christ yet he shall escape out of their hands let them seeke to take him yet shall none dare to lay hands vpon him if his houre be not yet come Let Herod seeke to kill him he will not sticke to send that foxe word that he must worke so many dayes in despight of him to day and to morrowe that is now for the present and afterwards vntill his consummation Againe standest thou in neede of any present good whether any spirituall mercie or temporall fauour lift vp thy heart and hands vnto God in invocation but prescribe no time leaue that to him who alone knoweth the proper time of making his blessing seasonable and wholesome Thirty yeares after the promise notwithstanding many prayers in the meane time is the proper time when Isaac must be obtained The Cananitish woman was not heard till after three sore repulses Lazarus must not be raised by Christ till the fourth day no nor Christ himselfe till the third Thou must haue a time to sowe thy praiers and water them with teares of repentance and then in due season thou shalt reape if thou faintest not 2. Hence we haue a ground of strength in temptation Doe we see the daies wherein iniquitie aboundeth the wicked flourish the godly perish and eaten vp of the wicked as bread well waite a while God hath a due time to conuert so many of them as belong vnto him and to make of them of persecuting Sauls preaching Pauls or otherwise a set season to ouertake them as birds in an euill net Both the daies of the Lord are set the day of refreshing and the day of retribution The former is the day when Iosephs head shall be lifted vp the latter is that conuenient time of the Lord when he shall execute iudgement against the wicked ones of the world The same night which expired the 400. yeares the armies of the Lord were deliuered out of Egypt and Pharaoh and his armies drowned The same night that dated the 70. yeares appointed for the Iewes captiuitie was Baltazer slaine Dan. 5.30 compared with Ier. 25.12 The time is set how long the rod shall be in wicked hands or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands but it shall not be long before he will throwe them into the fire Vse 3. We are taught further wisedome in entertaining the seasons which God hath allotted to euery purpose some of which he hath hid with himselfe and some he hath made knowne to vs I speake not of the former for it belongeth not to vs to know the times and seasons which the Father hath put in his owne power such secret things belong not vnto vs as to inquire of the time and day of iudgement which the very Angels in heauen are ignorant of But things reuealed belong to vs and our children to enquire into and make our best benefit of Let vs therefore imitate the wisedome of God in performing all our duties in that proper time which the Lord hath made their due seasons especially seeing he hath so clearly manifested to vs our day of grace time of our visitation it is our dutie to betake our selues to seasonable conuersion and repentance the due time of which is the present time because God this day calleth and if to day we heare his voice let vs not harden our hearts There is a time when God is neere and may be sound and that is the fit time to seek him and then is he nearer and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance There is a time when with the wise virgins we may enter into the wedding chamber and no sooner is it past but the doore is shut and all the foolish virgins excluded A time there is when the blessing may be obtained and a time when Esau shal not get the blessing although he seeke it with tears Now is the fit season for all these duties Now learne to know God in Christ or neuer now become a beleeuer or eueâ— an Infidel Enter fellowship with God now or neuer partake with him hereafter Loue the communion of Saints here or neuer shalt thou enioy it hereafter begin to liue eternall life here or thou shalt neuer see life hereafter but abide in death Men are wise inough in outward things to strike while the iron is hote to watch their best windes which blow them profit to foreslow no time in striking vp gainfull bargaines but here as though the wisdome of men were not in them are without all prouidence and haue cast care away and yet how hath the Lord a long time manured vs that like good trees of righteousnesse we should be laden with fruits of righteousnesse and repentance in our due seasons yea how hath his pruning knife of correction followed vs for the same purpose hath not he taken many from the meanes and doth he not many waies threaten to take away the meanes from those that are left doth not the time of his mercie seeme to be dated and full expired vpon vs in that though he hath most fearefully smitten vs with durable and lasting iudgements yet he cannot satisfie his iustice but his arme is stretched out still and seeing that as his hand is against vs our hands are still against him may it not be thought that the period of his vengeance is vpon vs and that the vision of wrath and burden of England cannot long be deferred It is high time then to meete the Lord if after such prouocations yet his wrath may be turned away Wisedome yet crieth in our streetes Gods word in the mouthes of his messengers his workes of mercie and iudgement which runne into our owne eyes all of them call vs to be wise hearted to know the season of our fruitfulnesse Let vs presently answer the Lords present call Say not with thy selfe when I haue dispatched this or that businesse or purchased this or that pleasure or profit or haue ouergrowne such a trouble and distraction as though repentance stood in the change of the outward estate and
peaceably with him Vse 2. This neere relation worketh speciall affection betweene the Minister and people conuerted by him I say not there ought to be but there is also a speciall affection of loue betweene them The Minister loueth him that is begotten by him as if he were his naturall sonne and the issue of his bodie nay euen aboue him seeing it is a more ardent and lasting loue which is grounded in grace then that in nature the loue of women is not comparable vnto it The people haue such in singular estimation for their workes sake The Galatians tasting the sweetnes of the Gospel did receiue Paul as an Angel of God yea as Christ himselfe and would haue plucked out their eyes that is departed from their dearest things to haue done him good The Iaylor beeing conuerted was as readie to wash the wounds of the Apostles as euer he was before to inflict them Lydia constraineth them to tarry with her and all this because they see they owe them which Paul challenged of Philemon not onely their seruice but euen their owne selues vnto them Let Ministers feele this fatherly yea this motherly affection Gal. 4.19 towards their people and like tender mothers reioyce when they prosper and thriue in grace mourne when they are sicke but when they are like to die be readie to die for them and with them such a tender mother was Paul that wished himselfe rather accursed then his countrimen should be cast away We haue many teachers euery where but few such fathers too many Ministers resemble the mother of the dead child who care not what become of the liuing one whom the true Salomon shall in the end discouer to be no naturall mothers of his children And iustly may we call for childlike affections at this day in our hearers especially seeing a number challenge the Church for their mother but deale with their fathers as Simeon and Leui dealt with their father Iacob so farre as they can making them to stink among their inhabitants or like another cursed brood with Cham seeke to discouer their fathers nakednes well may we wish such to become children in malitiousnesse and seriously to consider of this truth which informeth vs that whosoeuer they be that finde not that those Ministers feete are become beautifull who perhaps before were strangers in their hearts whosoeuer for their workes sake receiue them not into the inward closet of their soules whosoeuer in their departure mourne not after them as King Ioash after Eliah my father my father such may be allowed to make question of their conuersion as he may of his legitimation who could neuer come to know who was his father for were the Gospel powerfull in a people a most proper fruit of it would be the conuerting of the hearts of fathers vnto children and of children vnto their fathers Now if any be desirous to carrie themselues towards their Ministers as children toward their parents they must performe vnto them these duties 1. They must giue them double honour 1. Tim. 5.17 reuerencing their persons their places 2. They must partake in all their goods as the Leuites in the law did yea if neede be lay downe their necks for their sakes Rom. 16.4 in way of thankfulnes 3. No accusations must be receiued against them vnder two or three witnesses a dutifull child will not heare much lesse beleeue euill reports of his father 4. In doubtfull cases of conscience resort vnto them for counsell as children to their father 5. Obey them in all godly precepts endure their seueritie be guided by their godly directions as those who haue the ouersight of soules committed vnto them euen as the child ingeniously imitateth and obeyeth his father Doctr. 2. Faith is one and the same in all the elect and is therefore called the common faith Eph. 4.5 there is one faith which is true whether we vnderstand it of the doctrine of saluation which in Athanasius his confession is called the Catholike faith of all Christians because it is a doctrine receiued and beleeued by the Catholike Church or if we take it for the gift of faith whereby we beleeue to iustification Which grace is but one and common to all the elect notwithstanding there be diuerse measures and degrees of it peculiar to some Hence the Apostle Peter calleth it the like pretious faith 1. in respect of the kind of it beeing a iustifying faith by which all that beleeue haue power to be the sonnes of God Ioh. 1.12 Gal. 3.26 2. of the obiect of it which is one Christ the same yesterday and to day and for euer who dwelleth in the hearts of euery beleeuer Eph. 3.17 whom although the fathers of former ages beheld him to come and the latter ages alreadie come yet both reioyce in seeing his day with the same eie of faith the difference is that one seeth it somewhat more cleerely then the other 3. of the same ende of it which is saluation common to all beleeuers called therefore by Iude 3. the common salvation Vse 1. To confute such as foolishly imagine and teach that there may be as many faiths and waies to saluation as there be nations and peoples that the Iewes must be saued by the law of Moses the Gentiles by the law of nature Christians by the Gospel and euery man by the religion he professeth to prooue which vanitie they alleadge Habac. 2. The iust shall liue by his owne faith But we that haue learned that there is but one Christ one way to heauen and one common faith euidently perceiue that euery man cannot be saued in his owne way except some can come to the father and not by the sonne The Apostle Peter hauing learned the doctrine of faith from Christs owne mouth writing to the dispersed Iewes calleth that his faith the same pretious faith with that of the Gentiles teaching thereby that the faith is but one and that published in the Gospel whereby both Iew and Gentile can be saued As for that place of the Prophet the scope of it is onely to vrge the special application of that one and onely true sauing faith which euery man is to labour for that he may liue by it and further is no ground for such fancies Vse 2. This doctrine affordeth vs another way to saluation then the Popish Church and guids manifest vnto vs. For 1. here is no mention of common workes out of the Churches treasurie the Apostle reacheth that the common treasurie of the Church is the common faith which excludeth all merit seeing to beleeue is not to merit but to apprehend not another mans but Christs merits yea the Scripture it selfe speaketh cautelously in this matter least euen our faith it selfe should come in the schoale to be poised with the grace of God when it speaketh so often that we are iustified by faith and of faith and through faith but neuer for faith
the gates of hell here is Sanballat and Tobiah Simon Magus and Amaziah here are false Christs false Apostles Heretikes Tyrants all standing against Christ and making warre against his bodie In all which regards if Salomon in the daies of peace without all opposition hauing an hundreth and three and fiftie thousand and sixe hundred workmen cannot vnder seauen yeares finish the materiall Temple how hardly thinke we must this spirituall house standing of liuing stones goe vp how slowly is it reared hauing more enemies and those no weake ones then Salomon had workmen euen as many as there be naturall men in the earth vnmortified lusts in men or deuils in hell all of them with all their power resisting the proceedings of the Church and Gospel Vse 1. This doctrine lets vs see what great things God hath done for such a people as among whom he hath planted hâ—s ordinances many strong holds and oppositions hath he brought down many enemies hath he subdued many engins of Satan and his instruments hath he broken before he could settle his glorie and cause it to dwell among his people For as it was at the first breaking out of this light to the world by Christs owne preaching neuer was the world on such a fire neuer was any age so fruitfull in tyrannie and heresie so hath it beene proportionally euer since in the seuerall parts of the world where this grace hath appeared Witnesse in these parts of Europe the stirres and tumults in all the countries against the light restored by Luther witnes also the fires and flames consuming the bodies of Gods seruants in our own countrie in and since the daies of King Henrie the 8. of worthy memorie that had it not bin the truth of God it could neuer haue come to this where we see it for which mercie all the land should be mooued to much thankfulnes Vse 2. Let euery man hence be mooued to helpe forward and lend a hand to the beautifying and perfecting of this spouse of Christ that as it were by many hands this difficult worke may become the lighter Among the Iewes euery man brought somewhat to the Tabernacle and so it was reared some more some lesse but euery man something so let the Magistrate bring his authoritie and countenance the Minister pure doctrine and holy life to the building of the Church the rich their riches to the honour of God the poore good affections and all heartie praiers that we may once see Sion in her perfect beautie Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth as some so vnderstand the place of Iehoshuah and Zerubbabel Vse 3. A ground of moderation to beare so farre as good conscience and a mans calling wil permit the imperfections of any Church and in the wants of it carrie our selues as peaceably as may make to the honour of the God of peace and the manifestation of our selues the sonnes of peace as well knowing 1. that it is not to be expected of any Church militant vpon earth to be vnblemished which is a prerogatiue of Christs glorious bodie in heauen 2. by peace small things thriue and arise to their greatnes euen smoaking flaxe cherished groweth to a flame 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest Yet so as according to the extent of our callings we ayme and labour for the pure and perfect estate of the Church For it was a wicked speach condemned by the Prophet to say It is not yet time to build vp the house of the Lord therefore content our selues to dwell in seiled houses and sleepe in sound skins although the Lords house lie wast And hereupon that the Church afore time hath a long time beene wanting in many things tending to the perfection of it to ground a perpetuall imperfection is a peece of Satans sophistrie and argueth the want of that most dutifull affection of children toward such a mother pleading rather for her blackenes then beautie and not reioysing to see this spouse bedecked with all her ornaments The second point in this first dutie of Titus is gathered out of the word translated to redresse but properly signifieth a continuall and instant straightning of things which grow crooked in the Church Whence we learne that there is a continuall bending and inclining of good ordinances in the Church euen in their best estate After that sinne got once into Paradise and tooke the hold of our first parents innocent hearts not the best ordinances that euer the Lord instituted could so fence themselues as to keepe it from them how soone after had all flesh corrupted their waies how were his lawes ingrauen in the tables of mens hearts so forgotten as he must be forced to write them in tables of stone after that how was that law written by his owne fingers generally corrupted and violated as appeareth by Christs reformation of them how his own politie was violenced of Priest and people all the Prophets as with one voice and mouth complaine how al the ordinances of the new Testament were soone ouerturned and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist who euen in the Apostles daies began to worke appeareth in the historie of the Church Hereunto adde the readines of the malicious man to sowe tares the vnwillingnes of the flesh to endure the Lords yoke the busines and curiositie of mans wit and fleshly wisedome which will be adding detracting or deprauing his institutions by a restles turkising of them the state of the Church militant now here now there exercised with continuall vicissitudes and changes as of day and night so of prosperitie and aduersitie according as God giues Kings ouer it either in mercie or wrath protectors or persecutors all these plainely prooue that which is not obscurely implyed that the best things in their best estate are on the bending hand and inclining vnto corruption Vse 1. This point letteth vs see our imperfection in this world and that all our perfection standeth in two things 1. in sight of imperfection 2. in strife vnto perfection For that the Church cannot be perfect is manifest in the continuall declinings of vs that are the members Which should make vs ashamed when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such might haue as perfectly beautified and stablished his Church in earth as euer it shall be in heauen but he seeth it fitter for vs to be brought to an humble walking before him in sence of our infirmitie as also daily to repaire vnto him who is both the author and finisher of our faith that he would be pleased to laie as the first so the last stone of this his building that the whole praise of it may be his Vse 2. They may
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
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
manner art to be Gods peculiar not as all men by creation nor as all godly men in respect of election and sanctification but besides these by reason of thy function art or art to be in speciall seruice about God flie these things that is preserue thy selfe from these noysome lusts the breeders of most filthy and detestable cogitations and practises And if any Timothie should aske But how may I flie these Paul giueth direction in the same place If thou wouldest auoid such noysome guests as these are then 1. follow righteousnesse deale iustly giue euery man his owne as couetousnes reacheth to it selfe the things of another 2. pietie couetousnes is idolatrie practise thou pietie which is great gaine and giueth good contentment 3. faith a ground of couetousnes is vnbeleefe but faith is a maine fruite of pietie follow faith and thou shalt not distrust Gods prouidence nor carie thy selfe as one cast off and left to shift for thy selfe but shalt looke vp to thy father and waite vpon that hand which feedeth the verie sparrows yea the rauens when they call vnto it 4. loue to men a fruite of faith selfe loue occasioneth couetousnesse but Christian loue seeketh not her owne things much lesse other mens 5. Meeknes wayting and expecting Gods comming to the supplie of our want opposed to the pride and arrogancie of the couetous and rich 6. Fight the good fight of faith striue by faith patience and praier against all these lusts of infidelitie distrust earthly mindednes and such like 7. Laie hold on eternall life beeing called by faith and hope lift vp thy heart and affections to heauenly conuersation thy treasure beeing there let thy heart be there also Let schollers set apart to the Ministerie meditate often vpon this place Let Ministers consider they cannot both performe their dutie and make tents as Paul could and therefore they must lay aside such secular busines as distract them from fitting themselues to teach their people and in teaching so to carie themselues that out of the testimonie of their consciences they may be able to say with Paul Act. 20. I haue desired no mans gold siluer or garments yea and their people also may see and say of them that they haue sought them and not theirs yea not their owne priuate profit but the profit of many that they might be saued Preists and Iesuites are content to venture life and limme to winne men to Romish religion and how much more should Ministers of God be content with any condition to gaine men vnto God Doctr. Out of the epithite added to withdraw the hearts of men from couetousnes calling that a filthy lucre which is gotten by it we will note two more generall instructions First That there is much filthy lucre and gaine which euery Christian must abhorre which is the rather noted because men of filthy and corrupt mindes thinke any gaine cleanly and sweet inough let it be gotten by hooke or crooke or blowne in by any winde But we are to know that much gaine is filthy on which the Lord will one day so blow as the third heire shall haue little cause to smile in it Now according to our former interpretation whatsoeuer gaine it is the prosecuting whereof may argue a base and filthy minde or whatsoeuer is ioyned with any sinne that is a filthy lucre But because men are loath to take knowledge of such a sweete sinne in such generalitie I will in particular giue some tast hereof and then vse some motiues against it For the former I will comprehend it in three rules First all vniust gaine in dealing whether in bargaining or out of bargaine is filthy lucre In bargaine as selling things 1. vnprofitable for the Church or common wealth 2. vnsaleable as 1. Church-patrimonie as Symonists 2. liberalitie as vsurers 3. time as most Chapmen and Marchants 4. lies as lawyers of knowledge defending bad causes Thirdly things knowne to them to be defectiue either in substance or vse whereby they become of vniust price either in that they are not of that profit to the buyer they ought or that quantitie because of vniust weights or measure but most of this is confessed filthy lucre Out of bargaine 1. That gaine which any man taketh for some dutie which he neglecteth or omitteth the sinne of Nonresidents idle or idol and insufficient Ministers 2. That gaine which is taken by vnderhand corruption as bribes which blinde the eyes of the wise to the staying or peruerting the course of iustice 3. That which accreweth by vnwarrantable or vniust policie as for a man to breake and become banquerupt to enrich himselfe an vsuall course but dishonest inough yea an horrible theft in many deseruing no lesse punishment then our lawes inflict vpon theft 2. Rule All that gaine that is gotten by gaming for mony as by carding dicing bowling wherein men seeke to benefit themselues by other mens losse is a filthy lucre For euery penny must be accounted for and if it be not patrimony or gift ought to be gotten in the sweate and labour of a lawfull calling And consequently all such gaine as comes in by partaking and abetting in these sinnes as to make gaine by conuerting their houses into gaming houses stageplay houses or tipling houses all which are the receptacles and roostes of filthy and vicious persons and the gaine therefore cannot be but filthy the last of which three although there haue beene and might be a necessarie vse of yet such is the common disorder of them generally that in stead of alehouses we may call thē hel houses for a Christian man need no other hell then to be next neighbors vnto them but if there be any better ordered I speake not a-against them 3. Rule All that gaine that goeth hand in hand with the violence of any of Gods laws is filthy gaine As that which is gotten by needles oaths true or false against the third commandement or by riding out on the Sabbath day or staying at home by employment in the ordinarie calling out of verie extraordinarie necessitie against the fourth or the price of an harlot against the seauenth or by stealth and vailes whereby men vnconscionably shape out their owne commoditie out of another mans cloth or by any manner of oppression and grinding the faces of the poore as by monopolies enhansing ingrossing and regrating corne or other commodities against the eight or by lying and dissembling which is as ordinary with many as their trading is against the ninth All these with diuerse other kinds almost against euery commandement are filthy lucre Of all which the Apostle speaketh 1. Thess. 4.5 Let no man oppresse or defraud his brother in any thing and addeth two reasons 1. because the Lord is the auenger of all such things 2. because we are not called to vncleannes but vnto holines implying that these are practises farre vnbeseeming that holines vnto which a professor of Christ is called as in Eph. 5.3.5
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
they stirre vp others to tast also with them how sweete and good God is in it These cannot come as men vse to come but will be reuerent in the coÌ„gregations where such words are vttered as Abraham when God spake vnto him fell on his face they will not rush vpon the reading of it in publike nor priuate without some lifting vp of the heart and some gesture signifying that inward reuerence 2. This argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word either in the Scriptures or in the Ministerie once said Satan hath God indeed said c. So the Papists speake basely of the word in the Scripture calling it imperfect obscure contentious a waxen nose an inken diuinitie c. and therefore well may the letter of the Scripture be with them but the life of it is farre from them In like sort many profane wretches debase the word in the Ministerie conceiuing it as a vaine word without profit and boldly speake of preaching as of talking and others mutter because there is so much preaching plainely shewing by their speaches that they neuer knew the sweetnes of it in their soules and therefore as yet haue no part in it nor in that life which it hath brought to light Doctr. 4. Whereas the Apostle is not contented that the Minister should teach but exhort also it â—eacheth Ministers to labour for this gift whereby an edge is set vpon their doctrine wherewith as with a goad they pricke on the affections of those that are vnder the yoke of Christ. A difficult thing it is for teaching is an easie taske in comparison of it and yet so necessarie as that all the ministeriall worke is called by this name Act. 13.15 If yee haue any word of exhortation say on So Barnabas his whole sermon is called an exhortation to shew that he that laboureth not in this point faileth of all his dutie Whence are all those precepts that the Minister should teach and exhort 1. Tim. 6.2 and giue all diligence as well to exhortation as to reading 1. Tim. 4.13 For the profitable performance of which 1. euery Minister must labour for conscience of his dutie 2. for a pitifull heart toward sinners 3. for experience of that he teacheth that he may haue a flame in his own heart to kindle others by Vse Many men thinke they need not be taught but if they did not they need exhortation Others thinke it sufficient to be taught in generall tearmes but to be vrged by exhortation were to saue them whether they will or no. But it is not sufficient to know what is good but to be led on to the practise to which that we may be prouoked the best of vs while we are in our race need spurrs For as Paul writ of Christians the slownes and weaknes of whom he knew required exhortation as well as doctrine so that Christian that â—eeth not his deadnes and continuall backslidings knoweth no good by himselfe yea he that perceiueth not a spirituall heauinesse and slumber daily oppressing him without this meanes nay and with it also that soule is cast on sleepe at least if it be not dead in sinne Besides the truth is there is much knowledge euery where and so little conscience as if knowledge and conscience could not stand together but if men did make conscience of all the duties they know yet were exhortation still needfull seeing nothing was more vsuall with the Apostles then to stirre vp in beleeuers such graces as they thankfully acknowledged in them 1. Thess. 1.3 the Apostle thankfully remembreth their diligent loue and yet cap. 3.9.10 by a wise rhetoricall preterition exhorteth them vnto it Doctr. 5. Whereas the Apostle addeth that exhortation must goe with wholesome Doctrine we note that then is exhortation powerfull and profitable when it is firmely grounded vpon sound and wholesome doctrine then it carrieth due weight with it then is it agreeable to this apostolicall precept yea to that generall practise of al the Apostles whose manner was in all their Epistles first to laie downe plainely the doctrine of faith and saluation and then to perswade and exhort vnto the entertainement of it and to testifie that entertainment by the fruits of faith and loue For example After Paul writing to the Romans had disputed the doctrine of Iustification not by workes in the three first Chapters but by faith in the two next and of sanctification in the three next and of predestination in the three next In the 12. Cap. and so to the 14. verse of the 15. Chapter he exhorteth to good workes and Christian duties vnto the verie epilogue and conclusion The whole Epistles to the Corinths is a mixture of doctrine and exhortation In the Epistle to the Galatians after he had disputed the doctrine of the righteousnesse of faith which the false Apostles had wrung out of their hands after his manner in the fifth chapter and sixt he exhorteth them to the studie of good workes So in all the Epistles may be obserued that after the doctrinall part followeth the hortatorie And as for the particular practise hereof in particular cases both in propheticall writings Christs sermons and sayings and in the Apostles Epistles it would be infinite to obserue Vse As this Doctrine affoardeth direction to Ministers to carrie their exhortations leuell with the doctrine truly raised from the word that they be as goads to pearce and prouoke to dutie which not obserued the speach will be verified a sea of words but scarce droppes of matter so doth it authorise euery hearer to examine the exhortations framed vnto them that if they finde the Messengers of God exhorting them from wholesome doctrine they may acknowledge more then a speach or perswasion of man euen such a doctrine and ordinance as the Apostle iudgeth fittest for the saluation of man Which if any shall dare to refuse as accounting it with many at this day a liplabour of man or if any shall deeme and repute it an impotent meanes to raise men to the grace of life I can say no more nor lesse of such then the Apostle Paul to the hardned Iewes that put the word from them that they iudge themselues vnworthy of life eternall One day to their cost shall they know that all the force of the word lyeth not in the Ministers tongue and that his words are more then winde as they esteeme them Ier. 5.13 And improoue them that gainsay it These gainesayers are of two sorts either such as contradict the wholesome doctrine by teaching false and vnsound doctrine whether Iewes Pagans Heretikes or false teachers or else such as contradict it by their wicked manners and conuersation as a number of counterfeit Christians who dare not open their mouthes against such a cleare light and manifest truth but in their liues whereas it commandeth puritie they are filthy and impure whereas it
of a word in season require a learned tongue how much more doth the whole office require an Ezra a man prompt in the law of the Lord a workeman indeed and such a one as need not be ashamed And can we thinke that the Lord sendeth any other doth he vse to send a message by the hand of a foole surely if he send any he maketh them first able Ministers of the new Testament not of the letter but of the spirit In the old Testament if he raised vp any extraordinarie persons vnto this worke what spirit what power what deepe vnderstanding what resolution manifested they as that they seemed rather pettie Gods then men both in the exact knowing although by reuelation and making knowne things meerely to come as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth Such were Moses Elias Isay Ieremie c. If ordinarie Ministers they also are first fitted yea though they were but inferiour Levites and Priests both to be the peoples mouth vnto God to put incense before the Lord as also to be Gods mouth to the people to teach Iacob Gods iudgement and Israel his law But if high Preists they must be such as whose lips must preserue knowledge and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God for he is the messenger of the Lord of hosts Mal. 2.7 In the new Testament accordingly if the Church haue need for a time of extraordinarie Ministers such as are Apostles Euangelists euangelicall Prophets such are raised and to such is giuen by the spirit the word of wisedome that is a more excellent reuelation and more speciall and immediate instinct and assistance of the spirit together with more eminent authoritie in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God by the same spirit is giuen to them the word of knowledge that is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ knowne vnto others although they be farre inferiour to the former Where this word of knowledge is wanting that commission is not sealed from God The Eunuch could reade well enough euen as many among our people can and yet he could not vnderstand without a guide and how could he haue been a guide vnto him except a blind guide that could doe no more then himselfe could namly reade perhaps without vnderstanding also God sent him no such guide but a Philip a mightie man in the Scriptures and full of the power of God Vse Let euerie man whom this doctrine concerneth examine hereby the truth of his calling whether he hath receiued the word of wisdome or no which finding he shall boldly say with Ieremie of a truth the Lord hath sent me and runneth not before he be sent 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted where God giueth learned tongues that can exhort according to wholesome doctrine learned Ezraes skilfull in the lawe of the Lord eloquent Apolloes mightie to convince by the Scriptures the gainsayers Whereas pitifull is their want who in this regard are as men cast out of Gods sight wanting the blessed meanes of an able ministerie for in such places godlinesse must needes be vnperswaded vice vnresisted truth vntaught falshood vnconvinced there people cannot but lie open to become a pray to the deuill a spoile to his wicked instruments a shop for all wicked practises In such places seducers and wicked Iesuites the verie heads to imagine and hands to execute all mischiefe lurke as in the vaults of safe conduct practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings such soiles lie vnder the heauie wrath of God as to whome no sinne commeth amisse If there be no knowledge of God in the land needs must there be varietie yea an inundation of most fearefull sinnes and consequently of heauie iudgements into which both Prophets and people who haue sinned together shall fall together for where vision faileth people are nakedly laid open to all the curse of God and when Israel had beene a long season without the true God without the Priest to teach and without the lawe no meruaile if there were no peace to him that went out and in implying both these points that without true teaching without the true God and without God without peace and blessing Oh that men therefore could prize the blessing where it is and so bewaile it where it is wanting as that by all good meanes they labour the procurement and presence of it Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures seeing the Apostle affirmeth that by holding fast the faithfull word he shal be able to both these maine works of the ministerie In like manner our Apostle teacheth Timothie not onely in generall how the Scriptures are able to fit the man of God to euery good work of his ministerie but reckoneth vp also all the particulars of his dutie that no man might doubt but that it fitteth him vnto all And indeede the Scriptures are a rich treasurie which affoardeth abundantly things both newe and old he that would read the writings speeches and doings of the auncient fathers let him reade the Scriptures diligently they be a storehouse wherein a man may furnish himselfe vnto all 1. doctrine all of it beeing written for our instruction 2. vnto all consolation for through the comfort of the Scriptures we haue hope and Dauid affirmeth that if he had not found comfort in the lawe he had perished in his trouble 3. vnto all resolution of doubts by which alone Christ himselfe resolued the case of diuorce Math. 19. and the Sadduces in the case of the resurrection Mat. 22. 4. vnto all strength in temptation by which sword of the spirit alone Christ vanquished all Satans assaults Mat. 4. 5. And for the other branch of conuincing the aduersarie The Scriptures are fitly compared by the auncient vnto Dauids scrip whence he fetched out the stone wherewith Goliah fell vnto the ground they be the onely hammer of heresies Whatsoeuer controuersies Christ and his Apostles met withall they brought the deciding of them vnto the Scriptures although they might haue otherwise confuted falshoods and by their miracles haue confounded their aduersaries When the Priests and Scribes disdained Christ because the people sung Hosanna vnto him he presently prooueth his diuinitie out of the Scriptures So Peter prooued out of the Scriptures Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world out of Moses and the Prophets Apollos was a man eloquent and mightie in the Scriptures but not by his eloquence did he mightily and with vehemencie confute the Iewes but shewed by the Scriptures that Iesus was the Christ. Vse
vnder euerie greene tree and were disobedient children and yet cap. 4.19 he so taketh their miserie to heart as that he crieth out oh my belly my belly I am pained at the verie heart my heart is troubled within me I can not be still And when cap. 9.2 he had desired a place apart that he might neuer come among them they beeing become adulterers an assemblie of rebels and proceeded daily from euill to worse yet to shew that his soule abhorred them not neither that he had cast them out of his affection he tells them in cap. 13.17 that if they would not heare his soule should weepe in secret and his eies droppe downe teares for them So for a Minister to charge a people with knowne and open sinnes it is not euer a signe of malice nor a sting of bitternesse but rather a sweet woūding of loue Hardly can we perswade men of our loue in this case nay euen the Apostle himselfe who spake with ineuitable wisedome was glad to vse many protestations prefaces and apologies to perswade men of it as 1. Cor. 4.14 when he had told the Corinths plainly of their ingratitude who suffered him to be hungrie naked reuiled c. is glad to adde a defence for himselfe I write not these things to shame you but as my beloued children I admonish you So when we deale plainly and let men see themselues and their wayes we cannot perswade them we loue them but for our selues our owne consciences must be our brasen wall if we be not entertained and approoued in other mens we must doe our dutie and tell Israel his sinne Ezec. 18. And although it would doe many good to see vs silenced and stopped in the course of our diligence yet would it doe them no good to see vs damned for our negligence towards them Oh saith one this preacher is euer speaking of me he hath some spight at me and therefore I cannot abide to heare him Oh but whosoeuer thou art learne to suffer the word of exhortation and reproofe for it is a signe of an heart in the gall of bitternesse to impute malice and vncharitablenes to such Ministers as crie out against the knowne sinnes of it and to account of preaching as many doe but rayling Such a one was Ahab who cried out of Eliah as his enemie because he findeth out his sinne such are the hearts of such brutish men who will be at defiance with God and the seruants of God christianly admonishing or reproouing them and then they crie out there is no loue in them which is all one to say that vnlesse we flatter them and partake with them in their sinnes there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme Oh generation of vipers and yet who durst say that that holy man hated them and yet with vs it is no good diuinitie if we couer not the sinnes that are as openly committed as Absolons in the sight of all Israel other men may and can speake of sinnes and impieties and yet God must be dumbe they can see them but God must not other men can openly speake of them in their houses shops fields and markets and yet we may not mention them for feare of forfeiting all our loue But we must much more take vp that dutie which euerie priuate man is bound vnto Thou shalt not hate thy brother in thy heart but plainely reprooue him and suffer him not to sinne Wee may not hate you so much as not deale plainely with you Secondly note that howsoeuer the Apostle dealeth plainly yet he dealeth wisely and vseth a preface to cut off all the preiudice of the truth he deliuereth and is a grace to be imitated of all Ministers who ought prudently to temper their zeale with wisedome so suppling and asswaging their reproofes as they may appeare to proceede from loue When the Apostle was to write of the reiection of the Iewes and the calling of the Gentiles least he should seeme to speak of any sinister affection or from hard conceit of the Iewes he cutteth off all such suspition by a large preface in which he attesteth by an oath that he so embraced his countriemen the Iewes in the most inward affection of his loue as he could haue beene contented to haue beene accursed for them and in Rom. 10.1 beeing to deliuer the true cause of their reiection which was the stablishing of an humane righteousnes he beginneth with a protestation that his hearts desire and prayer to God was that Israel might be saued And great reason is that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe 1. Because they are as sheepe among wolues that is satanicall instruments armed with serpentine subtiltie watching all aduantages to depraue their best actions vndertaken with best deliberation and on the best grounds 2. In regard of the Gospel which the aduersarie is readie to blaspheame and smite and wound through their sides 3. In respect of those that are without that they seeing the wisedome of God in the course of their doctrine and liues may thereby be wonne to the loue of the truth Col. 4.3 Now this wisdome is not fleshly pollicie as maketh men idle lookers on for feare of danger but to walke circumspectly still going on in the good way of life and not rushing headlong but discreetly looking to euerie steppe which Salomon calleth the pondering of the pathes Vse 1. Let Ministers seeing they haue so many eies vpon them pray for vnderstanding hearts and seeing they naturally want this wisedome let them aske it of God that it may as Salomon saith make their faces to shine euery where shewing wisedome as well as zeale in reproofes censures in speaking of euents in the Church and Land and the rather seeing euen in Gods causes we may not be too forward Good Hester in her warmest loue to her selfe and people who were Gods people all of them sold to the sword may not yet rashly step to Ahashuerosh before she had considered of the rigour of the law which was sure to be so much the more seuerely executed by how much it was more commodious for the Kings safetie also whether she was in fauour and grace not hauing beene called of 30. daies and especially she and her people had fasted and praied and consulted with the Lord. Nay more Peter must not rashly draw his sword and strike to saue Christs own life two worthy examples for our imitation 2. People must also commend their Ministers to the Lords direction and whosoeuer stand in good causes that the Lord who is rich in wisedome would giue them wisedome in all things Now we come to the parts of the verses and first of the preface vnto the testimonie Wherein 1. it is to be enquired who is meant by this Prophet Ans. By common consent the Apostle meaneth Epimenides an heathen man and a profane Poet who i◠one of his
bookes hath this hexameter Quest. But why doth Paul call him a Prophet Ans. Some thinke him so called onely by a generall acceptation of the word Prophet which as well signifieth a publike declarer of some truth past or present as of some to come and so he openly taught the truth perswading to vertue and dehorting from vice Others thinke the Apostle calleth him so ironically or in skorne one who was a Prophet fit inough for such a people Others because he was so in the reputation and account of the people who as the other Heathen were wont to ascribe some diuinitie vnto their Southsayers and called them diuiners yea the interpreters and sonnes of the Gods But I take it the truth that he is so called because he was indeed a Prophet and did diuine answer of euents to come some of whose answers and oracles are yet extant and recorded in authors besides that some of the Heathen confesse that he was the cheefe of those who by surie prophecied of things to come Quest. But what kinde of Prophet was he or how was he and the other heathenish prophets distinguished from the true Prophets of God Ans. The Prophets of God were of two sorts First such as were more properly so called who beeing extraordinarily raised and inspired by Gods spirit did reueale some parts of the will of God which he intended to doe in and for his Church for time to come such were Isay Ieremie and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared but verie few after The second sort of true Prophets were such as onely did teach and interpret the holy Scriptures and ordinarily had not adioyned the foretelling of things to come but vpon some speciall extraordinarie occasion and of these were many both in the old and new Testament In the old such were the companie of Prophets among whom Saul prophecied and the children and sonnes of the Prophets who as it is like were such as studied expounded and more accuratly explaned the writings of Moses and kept the doctrine deliuered by Moses vncorrupt in the Church although the masters and those which were more eminent had both these gifts such as Eliah Elisha and the sonnes of the Prophets so farre as they were emploied and sent by these as we reade that the young Prophet knew not that Iehu was to be annointed King till Elisha told him In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties of ecclesiasticall persons to 1. Prophecie 2. Ministerie Rom. 12.7 the former of which is nothing but the exercise of a gift of teaching in the Church applying sound doctrine out of the word to exhortation edification consolation 1. Cor. 14.13 Both of these are truly called diuine Prophets both of them beeing raised of God gifted by God dealt in the things of God and endeauored to lead men vnto God As for the other such as were the oracles of the Gentiles whether that of Apollo at Delphos or of other groaues caues dennes and woods very frequent amongst them or else the southsayers such as were Bacchis the Sibills and this Epimedes these consent almost in nothing with the former for they differ in all the causes 1. Whereas the former spake by instinct of the holy Ghost and consequently whatsoeuer they spake must needs come to passe in that manner and those circumstances in which it was deliuered the which the Lord maketh a note of a true Prophet These latter spake by instinct of Satan who beeing a lying spirit from the beginning was often a lying spirit in their mouthes but that he couered his errors by speaking in likelihoods and amphobologyes and the things that came to passe seldome came to passe as they were foretold 2. For the meanes whereby the Lord communicated his will it is either more generall or more speciall the former was either vision to those that were awake or dreame to them asleepe the latter was by word of mouth or face to face But the deuill vseth all manner of tooles as meanes to deceiue all elements fire ayre earth water so beasts birds starres lottes herbes windes and words that looke how many kinds of creatures there be so many kinds of diuination there are so infinite is delusion 3. Whereas the matter of the former are the great things of God and of them the maine the foretelling of Christ the Messias and Sauiour of the world the latter commonly dealt in things of men as publike or priuate euents of peace and warre c. in which also the deuill himselfe could but gesse but as for God and Christ he shut their mouthes vnwilling that Christ should euen thus be heard of among the heathen Or if as may be obiected of the Sibyls some of them did vtter some things concerning Christ which Satan had snatched and stollen from the writings of Moses these were so disguised and coloured as the naturall face of that truth could neuer be beheld nay euen themselues vnderstood not the things they vttered and therefore could not vtter them with purpose thereby to make Christ knowne to the world and much lesse to establish the true worship of God in Christ as the true Prophets did What other endes the deuill had in it it were too long here to enquire 4. Whereas the former receiued their reuelations into meeke and wise hearts beeing gratious and prudent and not madde men the latter neuer powred out their oracles but when they were rapt into a trance or madnes and knew not what they said or did Whereby it appeareth that they were meere instruments and organs of Satan by whose tongues he spake the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill If any here obiect that Iohn was rauished in spirit on the Lords day and that the spirit also rushed on Ezechiel on Daniel and so this was no difference betweene them I answer that farre were these holy men from beeing meere passiue instruments or as blocks and stones as the other were they were indeede meere men and such as when Gods greatnes and glorious maiestie was more then ordinarily manifest were verie much affected and almost swallowed vp of it and almost rauished and out of themselues as Paul confessed of himselfe but neither were they madde nor sensles nor foaming nor deformed nor ignorant what befell them but with knowledge faith reuerence wisedome and affection receiued the things of God which they were to deliuer againe afterward to the vse of the Church 5. Whereas the former euer serued the vse of the Church and endeauoured to lead men to God furthering them in faith and obedience the latter onely serued the vanitie and curiositie of men and although they could not well lead men further from God then they were yet they the more detained them from seeking after the true God Thus the difference plainly
as any lyon or wolfe I haue spared no pray and as subtile as any foxe to deceiue my brethen I haue spit out my venome both to the face and behinde the backes of my neighbours and especially against the houshold of faith the professors of religion Oh what a beast was I in all this But now seeing my vnderstanding is restored vnto me againe I will neuer hereafter carrie my selfe but like a man not making my lusts my lawe any longer but reason shall be my guide nay nor that onely but like a Christian man I will by Gods grace suffer my self to be guided hence forth by renewed reason yea by the word and spirit of God If I must needes in any thing resemble the beasts it shall be the oxe and asse in knowing my Lord and Master the storke and crane and swallowe in acknowledging the seasonable time of my repentance the serpent in Christian wisedome the lambe and doue in Christian meekenes and innocencie and thus resembling them I neither shall be nor accounted a beast nor yet be condemned by any of them But if any loth to leaue his brutish properties will be a beast still and followe his lâ—st it is fit hee should see the ende of his way in one of his predecessors Prou. 7.22 He goeth on as an oxe to the slaughter Many such thinke and pretend they goe to heauen but deceiue not thy selfe no vncleane thing entreth within the gates of that holy citie thou shalt stand with thy fellowes without Reu. 22.15 Without shall be dogges and enchanters and whoremongers and murtherers and idolaters or whosoeuer loueth or maketh lies and one day shall by experience teach thee that the bread of children belongeth not vnto dogges Slowe bellies In these words this people of Creta are by their Poet accused of habituall idlenes and intemperance who howsoeuer to the duties either of the first or second table they were as heauie and slow as any snaile yet in the feeding of themselues and following Epicurus his trade so diligent and instant they were as euery man seemed rather to be a bellie then a man and therefore doth the Poet by an vsuall figure of speach thus expresse them And as this whole hexameter so much more was this part of it more frequent among the heathen who were wont prouerbially to call such persons bellies as they saw addicted to idlenes gormandizing and intemperance Doct. A life led in idlenes and delicacie is condemned both by the light of nature and of the Scriptures Of the former there is good reason seeing it is against that order of nature which God set in all his creatures at the first euery one of which are sâ—ill vnweariably employed according to their first institutions The celestiall bodies stand not still but by miracle In all inferiour bodily creatures if well ordered there must be these three things 1. An order of the parts the feete may not stand vpon the shoulders for that is the place for the head 2. A proportion of them or a symmetry for the eye may not be bigger then the head 3. A function of each of them for euery one of them must haue some distinct office which it must diligently attend vnto 2. And if we looke vnto the Lords institutions with man we shall see that this idle and dronish kind of life was banished out of paradise it selfe from that innocent estate to the preseruation of which all the creatures offred vp themselues to saue mans paines and yet euen then must Adam dresse the garden then when he was a more absolute Lord ouer all the earth then any man euer since was or is ouer any part of it yet might be not liue as many of our gentrie out of a vocation and calling but must abide in that vocation whereto he was called And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies what would he else declare then that innocent Adam was no lesse bound then now we are to employ the most part of the weeke about the things of his calling still in the midst of them remembring to shew forth the loue of his creator and the religious keeping of a good conscience 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse but vpon condition of great industrie and trauell Gods ordinance and commandement is that now in the sweate of our faces we should eate our owne bread prouiding for our selues and ours which is besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience a sweete fruit of our paynes carrying vs more comfortably thorough our way in the world 4. And yet looking nearer the matter we find this order and ordinance of God more forceably fastned vpon those that professe themselues Christians euery one of whom must be so farre from that inordinate walking as that he must withdraw himselfe from such And if any man be he neuer such a professor of Christ will not worke he ought not to eate let him starue his blood be vpon his owne head For such as these in the profession especially whose pride whose ease whose tooth whose play bring in arâ—eareges vpon them vnawares are the spots and blots of religion Now therefore that such as professe the Lord Iesus may the better be contained in this order of God both for the discharge of their owne dutie and the good example of others these reasons are to be considered 1. That God who hath set vs in our callings hath promised also to be with vs to giue vs good successe in them to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour to giue vs his protection in these our waies to feed and maintaine vs by the blessing of our labour in the house in the field in our stock and in our store whereas pouertie arresteth the idle person Prov. 28. the idle shall be filled with pouertie And all this is to encourage vs to faithfulnes and diligence in the duties of our callings See Ioshua 1.8 2. Whereas all other creatures liue vnto themselues man was appointed to liue aswell to others as to himselfe the Church the countrie the familie the poore euery man challengeth a part in euery man And therefore although some other creatures be all a bellie as the crabfish who walketh with her teeth yet a Christian man must be a hand to one an eye to another a foote to another a shoulder to support another he must not only consist of bellie and teeth Aske thy selfe then what good doth my life to Church to Commonwealth to family to men and if thy conscience answer truly little or none then maist thou conclude surely I am rather a
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
in word of our selues wherein the generall practise of men is not so answerable For 1. who doth not professe of himselfe that he loueth God with all his heart and it were pitie else that he should liue and yet indeed the most desire no communion nor fellowship with him in his word and sacraments nor in their owne prayers thinke not of him speake not of him but in others the most measure their loue by their priuate gaine so long they loue him as they gaine by him like the Scribe that would follow Christ euery where till he heard that Christ had not where to hide his head then we heare no more of him Matth. 8. 2. We all professe euen by our comming to the word as the people to Moses speake thou to vs from God and we will doe whatsoeuer the Lord commandeth vs by thee and so professe subiection to Christ as to our Lord but with the Scribes many of vs say and doe not or like the younger brother who said to his father he would goe worke in the vineyard but did not And many of vs may fitly heare that sharp rebuke of Christ Why call yee me Master why professe you your selues Christians and doe not the things that I speake doe any seruants so deale with their master and not be turned out of doores 3. Who professeth not that he serueth God and he hopeth acceptable inough he commeth to Church he heareth what is said he receiueth the Sacraments and prayeth with the congregation But follow this man home doth he and his house serue the Lord doth he read instruct pray there hath he a little Church in his house oh no he hopeth God will beare with him he is not booklearned or he hath a calling he can find no time nor ability for such matters now haue we found the man we sought for no practise of pietie at home none abroad no substance of religion at home it is but a shadow abroad 4. Lastly we all wil boldly say with Peter we will neuer denie Christ no we will die with him rather and yet we will part from nothing for him we will not leaue our lusts for him much lesse our liues and as we will doe nothing for him so we will suffer as little scarse a word of reproach for his sake much lesse a blow least of all the stroke of death and consequently seeing we cannot denie our selues for him we cannot but denie him whatsoeuer we boldly vtter to the contrarie Thus might we examine euerie particular through the commandements and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be in which regard let vs challenge our deceitfull hearts and sift them well and we cannot but finde seaven abhominations in them euery one making vs more odious to God then other Obiect But I hope I am no such man I cannot by these notes discerne my selfe to be an hypocrite Answ. Yet maist thou be one and receiue thy portion with them For there be two sorts of hypocrites 1. such as knowe themselues so to be they knowe they dissemble in the things they speake and doe such were the Pharisies who did all things to be seene of men these haue a cloud of witnesses against them for besides God their owne words shall be their iudges their workes shall accuse them and their hearts and consciences shall be as a thousand witnesses against thē 2. others knowe not themselues to be hypocrites but thinke themselues sound enough as that Pharisie Luk. 18. who thanked God that he was not as other men and Simon Magus Act. 8. who beleeued Phillips words was baptized wondred at the things done by the Apostles and yet had no part nor portion in them because his heart was not right with God and yet he thought that he had And so is it with many who think that because their consciences sleepe or are brawned with some raigning sinne that they are sound when they shall one day finde the Lord greater then their consciences with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment It behooueth vs then to take vp the Apostles counsell Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe causing you to depart while yee seeme to approach vnto him from the liuing God and on the contrarie to labour to expresse the power of godlinesse daily that in the last of our daies we may reape the sweete fruite of it when we shall be glad that we haue had no part with hypocrites Thus by Gods blessing are we come to the ende of the first Chapter to him be praise for euer Amen CHAP. II. BVt speake thou the things which become wholesome doctrine 2 That the elder men be sober honest discreete sound in the faith in loue and in patience THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter and exhibited a vewe of such as the Lord calleth and approoueth who must be men both of singular integritie for their life and of skilfulnesse and abilitie to teach he now applyeth all that spech to Titus exhorteth him to the exercise of his talents receiued to his masters best advantage And first he generally instructeth him what himselfe must teach namly wholesome doctrine And secondly how he should particularly apply himselfe and his doctrine to all sorts of men who are distinguished 1. by the sexe men and women 2. by the age old and young 3. by their condition some beeing masters and some seruants the meanest of which must not be contemned but euerie man and woman of what age and calling soeuer they be although their condition be neuer so seruile must haue their portion in this wholesome doctrine from the 2. to the 11. v. Thirdly he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned spoken and heard from the 11. verse to the ende of this Chapter First for Titus his owne dutie it is laid downe by way of opposition and knit to the former matter and Chapter by the coniunction But teach thou As if he had said although the false teachers whom I haue described dote vpon dreames and feede their hearers with fancyes and doctrines of men to the corrupting and poisoning of soules and turning men away from the truth thou must be vtterly vnlike them in thy preaching they speake pleasing things but thou must speake profitable they by despising the simplicitie of the Gospel fall not onely into dangerous errors which they broach but into loose and idle discourses which bring diseases vpon the soule But thou on the contrarie must plainly and familiarly discouer vnto all estates of men and women their estates and duties that thereby they may be brought to soundnes they cannot but speake and teach as they are but let them trifle as they will and liue as they list thou
be performed in the first neither ought any creature to be loued so farre as it is an enemie and hatefull to God the creator Psal. 139. I hate the wicked that is so farre as wicked namly their practises not their persons Secondly it must be sound in the order which will appeare in two rules 1. it must be in the greatest measure where is most grace and shew it selfe most friendly and louing to them that loue and are the friends of God It must doe good vnto all but especially the houshold of faith The Apostle commending the loue of the Ephesians which for the soundnes of it he sawe was praise worthie he hence approoueth it that it was towards all Saints and hence the Apostle Iohn gathereth a note that we are translated from death to life if we loue the brethren And herein we haue God himselfe going before vs in example who respected the poore widowe of Sarepta aboue all Israel Now we shall descend fitly to this dutie by these staires 1. by louing God simply for himselfe 2. Christ as man the beloued of God the head of his Church 3. the Church it selfe the bodie of Christ receiuing of his fulnes grace for grace and 4. the particular members must rise vp higher in our affections as the Lord hath highlier honoured them with grace and more expressely renewed his image vpon them The second rule for the right order of sound loue is that it must beginne at home but may not there determine the rule of the loue of our neighbour Christ hath made the loue of our selues and as we are to prouide for our owne good first and that according to the wisedome which the word teacheth first seeking the kingdome the pearle the treasure for our soules and then these outward things for our outward man euen so are we to deriue this loue in this manner vnto the soules and bodies of others according as they are nearer vs or further off in the degrees of grace and nature And here respect must be had 1. to those of our own house as to whom we are tyed either by the bond of marriage who beeing one with vs haue right to the same affection wherewith we loue our selues or of neere blood as parents children or of dutie as seruants he that careth not for these is worse then an infidel and hath denied the faith 2. He that careth for none but these is little better for if loue bee sound within it will be working outwardly As 1. to such as are tyed by any bond of blood or alliance euen without the family 2. to such as are in a perpetuall contract of friendship with vs as was betweene Dauid and Ionathan 2. Sam. 18.1 and Christ had one who aboue the rest was called the disciple whom Iesus loued 3. it must proceed on to strangers as men and as those that may be heires of the same grace of life with vs yea to the poore as well as to the rich Iam. 2.8 9. nay more to our enemies Matth. 5.44 Loue your enemies these are the degrees of sound loue Thirdly this loue must be sound in the seate of it and that must be the heart Rom. 12.9 Let loue be without dissimulation it must not be hypocritall from the teeth outward or fawning but loue must come from a pure heart 1. Ioh. 3.18 Let vs not loue in word and tongue but in deede and truth Fourthly it must be sound in the worke or action of it 1. in preuenting the euill of the brethren not suffering men to sinne 2. in procuring their good The Apostle would haue experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want For if any haue this worlds good and shutteth his compassion from his brothers neede how dwelleth the loue of God in him Fiftly it must be sound in the durance and lasting of it Prou. 17.17 A friend loueth at all times and here trie the soundnesse by these notes 1. If in a milde and iust reprehension it breaketh not off 2. If it hold in aduersitie a brother is made for aduersitie see Act. 11.29 3. If it hold then when iniurie is offered and occasions of breaking off by vnkindnesse or hard measure 1. Cor. 13.5 Loue is not prouoked to anger but suffereth all things In these two latter it resembleth Gods loue which is both constant and closest to a man in the day of his trouble neither taketh it the forfeit of our daily prouocations Vse By all this triall both olde and young may see how farre they are from soundnesse in this grace contenting themselues euen with a shadowe of it for the most of mens loue is grounded either vpon receite or hope of benefit or vpon flesh and fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe louing and selfe seeking not seeking the things of others as well as their owne or not seeking and louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their friends the most loue of men is a lip-loue a semblance a counterfeit and fruitlesse loue diuorsed from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euill and changed into bitter hatred this crazie loue euerie where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith and halting in religion In patience This third ornament of Christian old age is fitly by the spirit of God added to the two former as the preseruatiue of both most requisite vnto all Christians For seeing this vertue is nothing else but a willing and constant suffering of hard and painefull things for Christianitie and honesties sake and further that affliction followeth the faithfull who studie to testifie their loue of God in the loue of man euen as the shadow followeth the bodie necessarily must he that would hold out in Christianitie get this grace to beare off such calamities as follow vpon the keeping of faith and good conscience 2. No man can haue either of the former that wanteth this for these three vertues are like the three graces which goe hand in hand the former leading the latter and this last laying hold on both the former so as if any man would trie the soundnes of the former he cannot better do it then by the sequele of the latter the soundnes of faith discouereth it selfe in the soundnes of loue and the soundnes of loue in a sound patience for as sound faith is louing so sound loue
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
stand longer vpon this question leauing it to be considered further of crauing that wiues would be carefull in subiection to God and their husbands not to stretch these grounds beyond the rules and ends propounded Quest. And here commeth another question to be resolued whether the husband may beate his wife to force her vnto this subiection Ans. It seemeth no although some of reckoning be of the other opinion For 1. there is no word or example for it in Scripture 2. No man euer hated much lesse except he were mad beat his owne flesh 3. Her subiection must not be seruill but as of a member to the head Obiect But a man may let himselfe blood Sol. It is safe in his arme or foote in children or seruants but he must beware of letting the heart blood Obiect But Christ correcteth his spouse which is deare vnto him and yet reteineth his loue entire and so may the husband Ans. Christ is not the husband onely but an absolute King 2. An husband may checke and correct by admonition and reprehension but to proceed to blowes is vnwarrantable beeing such entire companions and of the same flesh yea condemned by the Fathers the ciuill lawes and the Heathen writers themselues But what if the wiues mallice be desperate and incurable Ans. Take vp thy crosse make good vse of it beare as much as possibly thou canst waite and applie God for her returne 2. Where thou canst not beare prouiding that offence by all possible good meanes be auoided and publike peace not interrupted the next remedie is the Magistrate but between husband and wife both tyrannicall rule and compulsiue obedience ought to be banished Contrarie to this free subiection is the common vice of wiues which is to be proud as Vashti not enduring the gouernment of husbands but by vncomely gestures and vnshamefast lookes and sometime by hote and bitter answers bewray the vnquietnes of their spirits when once their owne wills are crossed farre are they from that meeknes and quietnesse of spirit which Peter prescribed as the most comely attire for women who ought scarce to giue theÌ„selues leaue to be out of quiet with others in the family in the husbands presence least he be vnquieted or any way offended That the word of God be not euill spoken of These words containe a generall reason inforcing the necessarie practise of all the former duties By the word of God is meant the doctrine of the Gospel taught receiued and professed by beleeuers in all ages which holy Gospel as it is glorious in it selfe so ought the glory honor of it to be preserued yea and aduanced in all that looke for saluation from it and therefore no Christian may become so much as an occasion of reproach vnto it And whereas the word is blasphemed either by the words or deeds of professors the second is here aimed at our Apostle concluding that then the doctrine of the Gospel is blasphemed when the life of the professor is not tuned vnto that doctrine And yet fuâ—ther whereas the life of a professor is vntuned vnto the doctrine two waies either by doing that which is prohibited or else by not doing that which is prescribed the latter is here especially condemned namely a life idly ledde in regard of Christian practises for the Apostle hath not so directly reprooued vices as required in women the practise of all the forenamed vertues vpon this ground least the word be euill spoken of noting vnto vs hereby thâ—â— a Christian should be so farre freed from the power of sinne as that to be idle or negligent in the work of the Lord is too sinnefull in such a one Doctr. Profession without practise striketh not onely the person professing but the word of God it selfe which he doth professe by occasioning the prophane to blaspheme and scoffe at Gods holy religion Rom. 2.24 The name of God is blasphemed among the Gentiles thorough you Reas. 1. Such is the malice of the deuill and his instruments that hating God himselfe they turne whatsoeuer they can against God and his truth which is a light discouering their darkenes Hence doe they not so much maligne the person of a poore professor who perhaps neuer made nor medled with them as the light and truth shining in him yea let God touch one of their familiars and call him out of such a poisoned companie that person is presently hated and despised for the truth which if he did not now hold out they would loue and embrace as formerly they did and consequently a professor by his error calleth not so much disgrace and malice against his owne person as against the truth for let any but a professor sinne the more would the sinners of the world loue them as their owne but if any such offend or steppe awry easily shall a man perceiue where the bile is oh say they this is a goodly profession indeede which giueth them leaue to doe this or that and exclaime as though the profession were not of God because the professors shewe themselues to be but men Secondly the Lord imputeth this sinne not so much to them who doe blaspheme the truth who are the actors of this sinne as they who are the moouers and occasioners of the same Ezech. 36.20 when they entred among the heathen they polluted my name that is the heathen diligently watched the words and behauiours of my people because they beare my name and came as it were out of my schoole but my people beeing not so carefull of my name which was called vpon theÌ„ blasphemed it iustly causing others so to do Although therfore men may conceiue that by their bare profession they endanger themselues yet indeede the dishonour returneth vpon God and his Gospel euen as Dauid might thinke that he onely sinned against Vriah Bathshebe and his owne soule yet the Lord telleth him that his sinne was yet more infectious in that he had made Gods enemies to blaspheme Thirdly what a iust disgrace is it for the profession of Christ to haue such hangbyes as whose liues speake that either they knowe not or remember not or affect not or neglect yea despise that doctrine by which they expect saluation Vse 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel whether his light shine among men or whether in any thing he giue offence vnto any for there is neuer a sinne in a professor but it is hereby doubled in that he woundeth not his owne soule alone but many other Christians with himselfe yea and the Gospel of saluation No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him and in whome he looketh to be sanctified that although he forgiue their sinne wherein they dishonour his name yet for the maintenance of his glorie he will visit it in the eyes of men with the rods of men whereof we haue a pregnant example euen
be not onely the brother and sister of Christ but after a sort his mother both in conceiuing him in the wombe of his faith as also by bearing him daily into the world by a spirituall and holy life But how many that professe Christ and say they expect saluation by and in this name onely yet can blaspheme him rent him in their passion into small peeces they spare not his bodie his heart his blood his wounds his life that should but a Iewe heare them they would more crie out against them then against their owne rulers that put him to death But this was euer the lot of the sonne of God to be smitten and wounded in the house of his friends Vse 2. This doctrine reprehendeth soundrie sorts of men As 1. such as can willingly or without sorrow of heart see and heare indignities against Christ against his profession and professors of his Gospel and doe not rescue the honour due vnto them in their seuerall places and may it not seeme wonderfull in our eyes and eares that the verie Turkes who account of Christ but as a great Prophet and powerfull in word and deed should make it such a capitall transgression so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ and yet we that are Christians who professe Christ not a great Prophet but the Lord of the holy Prophets the Sauiour of the world and our Sauiour also fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies oathes imprecations reuilings and whatsoeuer most wretched speaches against God his Christ his Saints and dearest seruants What is this other then a treading vnder foote that blood which should haue washed vs 2. other professors there be that make sure account of their iustification and saluation by Christ and yet looke to their sanctification which inseparably follows the former as the shadow the bodie there the want sheweth that they haue not that hope they made account of in that they purge not themselues but as foule as they were as blacke are they still the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse but wretched couetousnesse hangs vpon one enuie and malice clingeth to another filthie speaches proceed from a third and the fourth is no changling And doth not this make the name of God blasphemed 3. A third sort there are who take themselues farre afore either of the former and perhappes haue some sound grace in their hearts and yet not watching ouer themselues nor giuing their hearts vnto this doctrine remit of their care and diligence and stand not so fast but that by some fearefull fall or other they dishonour at once God his word themselues and their profession who although they can truely say my course is not that of the swearer curser drunkard adulterer nor of such as are altogether profane yet be becomming slauish to some one lust or by slyding into some one vnchristian action they more dishonour God especially if they be of more note then some other men by a thousand othes or periuries Quest. But how shall we so carrie our selues in our profession as the word of God be not euill spoken of Answ. Laie vp these rules of direction 1. Get a good and reuerent heart which may thinke and conceiue highly of the word which offreth thee and putteth thee in possession of so great things and worketh out such things in thee and for thee For that which we loue and admire we will be carefull least by our default it â—eare euill get knowledge conscience and affection to hide it in thy heart which if it magnifie it so will thy speaches and actions also Secondly neuer professe that in word the power of which thou meanest to denie but gird thy loines with the girdle of veritie for then wilt thou hold out an ornament of that thou first professedst Dissimulation is spunne with a fine thread vpon the loome of an hypocriticall heart but the web of it is like the Gentlewomans cobweb lawne which is rather for shew then vse Colours cannot continue nor a grape which onely cutcheth or hangeth on a briar can growe without vnion vnto the naturall vine so will it be with men who make shew of beeing gouerned by Christ and yet meane not to forsake their swearing lying gaming worldlinesse and other their lusts Such as these who are no better then bryars I would aduise to keepe them in the wast and come not within Gods garden which is no place for them nor within the pale of Christian profession for the Lord will not hold them guiltlesse who thus take his name in vaine and the axe and the fire will meete them if they stand in the grounds of this good husbandman Thirdly in euery thing more regard Gods name then thine owne as one that art taught to praie for the hallowing of Gods name before forgiuenesse of thy sinne or thine owne saluation a man carefully auoideth the branding of his name he will redeeme and rescue his name if it be hazzarded with all that he is worth and much more should we doe Gods Fourthly tender thine owne credit not for selfeloue but for the loue of God a good thing it is to keepe the heart cleane but so to stand vpon the cleanesse of the heart as not regarding the fame that goeth vpon him is a great sinne for a good name especially in a professor is a very precious oyntment Fiftly take not all the libertie thou maist but sometimes depart from thy right before thou wilt dishonour the Gospel Christ in this case departed from his right and paid custome so did his Disciples whose blessed example they imitate not who take all their libertie and â—ake in all that carrieth a shew of right and neuer regard what euill will follow of it whereas the heart must make answer here to two questions What is this my right and then will it doe my profession no wrong then may I take all my right and vse my libertie or else I may not Sixtly praie with Dauid Lord let no man be ashamed because of mee What a greefe and cut would it be for thee who hast not laid aside forehead with conscience to heare the Papists triumph because of thee and the Atheists and scoffers because of thee to say oh these be the stamp of professors of gospellers of holy men and brethren Bible-bearers and Church gadders they are all of a straine I will beleeue neuer a one of them all what shall thy pride couetousnesse crueltie loosenesse cast dung in the faces of all Gods children doth not the offence of one of Christs little ones bring woe inough but thou must offend euery one of them oh then very great is the necessitie of that request that none of them be offended because of thee So much of the duties of the younger women Vers. 6. Exhort young men likewise that they
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
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
it with them but as in a theeues lanthorne that none can know there is any light there besides themselues for feare of reproach or danger they will not be knowne what they are a doing but they mistake this light if they thinke it can be kept so close for where euer it is it is a glorious shining light and can no more abide hidde then the sunne can be couered with a bushell or put into a lanthorne 5. A last sort haue walked in the light heretofore and made good beginnings but haue thought the day too long and are growne wearie of the sunne and therefore as the people Exod. 35. at the first brought too much to the Temple but after wards sacrilegiously deuoured these holy things as the Prophet witnesseth euen so in the beginning of her late Maiesties raigne this light was accounted of followed and happily entertained but since the verie length of the day hath wearied the labourers A third Vse might here be fitly followed against those who still accuse the Scriptures of obscuritie now when the vaile is gone and the light is gloriously shining and thence frame a consequent more impious and absurd then the premisses namely that therefore they must not be medled withall of common people but onely by the Popes licentiates against whom I only affirme that they as yet neuer saw the expresse face of Christ in the Gospel and that when all vailes and shadowes continued vnremooued it was not lawfull for any Iew thus to reason And teacheth vs to denie vngodlinesse and worldly lusts This doctrine of the Gospel is a schoolemaster and full of instruction wherein it differeth not from the law for euen that also teacheth the deniall of vngodlinesse and a sober righteous and godly life Quest. What neede the Gospel then teach ouer the same thing againe Answ. Because though they teach these same things yet they differ in the manner of teaching For 1. the law can teach and command them onely but the Gospel by sanctifying and inspiring a new life into beleeuers giueth them with the commandement a power to obey it which the law could neuer do which power if it went not with the Gospel in beleeuers all the commandements of the law for performance were but in vaine and more vainely repeated in the Gospel 2. The Gospel perswadeth to bring that power into act by such an argument as the law neuer knew namely from the great price that was paid for sinne euen the blood of that immaculate lambe wherewith we are washed which to count profane or to tread it vnder our feete were horrible impietie yea much more fearefull then to transgresse that law which was confirmed with the blood of bulls and goats and yet if a man willingly transgressed against that law there was no sacrifice for that sinne And this manner of perswasion the Apostle here vseth in saying that the doctrine of grace which bringeth saluation teacheth vs. Doct. 1. In that the Gospel is a teacher note that it is a schoolmaster of manners aswell as the law So soone as any were conuerted by Christ himselfe or his Apostles they were presently called Disciples for thenceforth they depended on his or their mouthes for direction and instruction And such as giue vp their names to Christ must not looke to be lawles for they come to take a yoke vpon them and to learne of him yea they are bound to fulfill the law of Christ called Ioh. 13.34 a new commandement so that Christians must still vnder command neither would Christ by any other touchstone try the loue of a professor towards himselfe then by keeping and obeying his word Vse 1. This doctrine meeteth with that slaunder of the Popish Church whereby they accuse our doctrine of licentiousnesse and affirme that we teach that a iustified person is freed from all keeping of the law that all the law is fulfilled in beleeuing that there is no sinne but vnbeleefe and that nothing but faith is commanded in the Gospel as for other things they are indifferent not commanded nor forbidden All which with many moe to this purpose be there owne words whereby according to the auncient cunning of Satan they would bring in disgrace with simple people the truth of doctrine concerning our free and full iustification in the sight of God through faith without the workes of the law as though this doctrine were a destroier of the law Whereto we answer with the Apostle Rom. 3.31 Doe we through faith destroie the law God forbid yea we establish the law For although the regenerate be not vnder the law in regard of 1. iustification 2. accusation 3. coaction 4. condemnation yet are they vnder it in regard of direction instruction and obedience so as it is not yet destroied nay it is established by the Gospel 1. by apprehending Christs righteousnesse for the perfect obedience vnto it and fulfulling of it by our suretie 2. by our owne inchoate obedience vnto it which by meanes of the Gospel beeing a quickning spirit we are enabled vnto and by the same is also made acceptable and pleasing vnto God through his Christ. Vse 2. Many a loose Christian can well endure to heare that the doctrine of grace bringeth saluation and the brighter it shineth to this purpose the better but oh that the Apostle had staied there and not come to teach them their dutie for they are slow of heart to beleeue and dull to learne Let a man come and offer saluation and preach promises who will not pinne himselfe on such a mans sleeue but let him teach the same men their duties and the way to become partakers of these promises and they will fall off as fast or faster then they did from Christ when he asked his owne Disciples if they also would goe away But in great wisedome hath the Lord happily ioyned these two together saluation and instruction to shew that he that hath no care for the latter hath no part in the former grace bringeth saluation to none but to the schollers of Christs schoole it is then no matter to thee that grace hath appeared nor any benefit to thee that it bringeth saluation vnlesse thou be also instructed by it in the lessons following Doe thou become docible as a child for so the word implieth yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it or els in vaine expectest thou saluation by this doctrine neuer dare to diuorce the things which God hath coupled Secondly out of the manner of perswasion to yeeld an obedient eare to the Gospel namely because it bringeth saluation we learne what is a notable meanes both to represse any temptation or stirring lust by which we might be ouercaried vnto euill as also a pricke and motiue to prouoke our selues forward vnto good namely to consider of Gods goodnesse towards vs and what he hath done for vs. This argument is frequent in
haue not resolued to renounce all vngodlines and lusts whereas this doctrine that bringeth saluation washeth not the outside onely nor beginneth at a wrong end but obserueth this method first denie all vngodlinesse be it neuer so inward and then outwardly to reforme the life 3. Whereas many a man thinketh himselfe soundly taught in Christianitie if he can liue inoffensiuely doe no man wrong be reputed a good Churchman and a quiet neighbour and so liue out of the gunshot of the lawe let such know that although this seeme to be good countrie diuinity yet may a man attaine all this without one sparke of this grace which bringeth saluation for be it thou beest neuer so harmeles that thou fearest no mans impeachment yet if thou beest not a seruant of righteousnesse thou neuer knewest the teaching of this grace which deliuereth men into the forme of it selfe meane thou neuer so well liue neuer so innocently yet if thou seruest not God in thy spirit both in publike and priuaâ—e if thou releeuest not the Saints and drawe on others to God and godly practises thou art neuer a whit nearer heauen for that is a lame halting holines which hath taught only to abstaine from euil and traineth not vp in the doing of that which is good Let here an indifferent man iudge whether that assertion of the Papists be true when they say that our doctrine destroyeth good workes whereas it imposeth them vpon such penaltie that he that hath them not to shewe hath nothing to doe with the grace which bringeth saluation 4. All that professe the Gospel must thus reason from their present condition We liue vnder the Gospel and may not conuerse profanely in the world after the guise of the world we liue vnder the light and the night is past vnto vs we may not therefore liue in darkenesse but walke as in the light and as children of the day Of which kind of reasoning we want not example and president in the Scriptures Rom. 6.14 ye are not vnder the lawe but vnder grace Let not sinne therefore raigne Heb. 12.16 Let there be none profane as Esau why for ye are not come to the mount that is ye are not vnder the law where is nothing but a loud voice terrible and dreadfull but ye are called to a still voice of Christ and his Apostles to news of ioy and gladnes c. So say with thy selfe What shall I wast out my time in intemperance in vnsauorie meriments or gaming shall filthie false or swearing words be heard proceeding out of my mouth shall iniustice oppression vsurie c. be found with me oh the Gospel which I professe teacheth me other things I am no scholler in this schoole though I haue neuer so often entred into it if any of these things or of this qualitie sticke by me Secondly note that where the Gospel bringeth to any person saluation there it looketh for returne of some recompence and namely this that it be enterteined with sobrietie righteousnesse and godlinesse which are the three graces which goe hand in hand and euery one looking at another Sobrietie keepeth the owne house and moderateth the minde at home Righteousnesse looketh forth and giueth euery man his due abroad Pietie looketh vp vnto God and giueth him his right Sobrietie preserueth and is content with it owne estate and portion Righteousnesse preserueth and is content that other men enioy their estate and portion Pietie preserueth and is willing that Gods part be reserued vnto him Againe sobrietie must goe before as a nurse of the other two for he that dealeth not soberly cannot deale iustly but depriueth the Church the common wealth and family of their due Righteousnesse without godlines is but Atheisme and a bewtifull abhomination and pietie without righteousnesse is but hypocrisie for how absurd is it to be precise with man and carelesse how wickedly we deale with God Now as sobrietie the first is the nurce of the two latter so pietie the last is the mother of the two former which where it is wanting neither of the former nor both of them can commend a man vnto God Therefore none of these three aduerbs of Paul as a learned writer speaketh must be forgotten which ioyntly conteine all the rules of Christian life In each of thâ—se we will obserue two points First the proper worke Secondly the rules of practise And first of Sobrietie The proper worke of it is to moderate the mind and conteine it in due compasse both in all the affections of the soule and the actions of life which it turneth it selfe vnto as may appeare 1. In things inward and 2. outward First in the inward gifts of the mind it teacheth three things 1. To be wise to sobrietie and not to presume aboue that which is written it suffreth not to pry into the Arke as the Bethshemites did to their cost neither in inferiour things to meddle with curious arts sciences but exerciseth it selfe not in things which haue onely a shew of wisedome but such as are profitable yea necessarie 2. To conteine and content it selfe with the owne measure of gifts to know their owne bounds and keepe within them the portion of grace which is giuen according to the measure of the gift of Christ it acknowledgeth with thankfulnesse but arrogateth not that which it hath not for this were to runne ouer the measure and Christ giueth no such gift which is not in the measure of it Of this sobrietie we haue a singular president in the Apostles themselues 2. Cor. 10.13.14 We reioyce not in things without our measure nor stretch our selues beyond our measure nor boast of things without our measure 3. As it teacheth a man to know himselfe so also not to despise another although he hath not receiued the like measure it swelleth not against another seeing it selfe hath nothing but what it hath receiued it enuieth not those whom God hath made superiours seeing the wisedome from aboue is pure peaceable not iudging not aduancing 2. In outward things it is a moderator as may appeare in things concerning 1. a mans calling 2. his estate 3. pleasures and delights 4. things indifferent First it forceth a man to abide in his calling but not as a drudge vnto it it wil not suffer the heart to be oppressed with the cares of this life no more then with surfetting and drunkennes it curbeth the vnquiet desire of increasing wealth and so both giueth freedome to the duties of the generall calling and fenceth from beeing too much wrapped and entangled in the cares of the particular Secondly in his estate this vertue of sobrietie setleth a man in a quiet comfort and contentment for it teacheth to want and to abound and putteth into a mans hand the benefit of contentation in all estates Hence if want come he that was rich can reioyce in beeing made low as well as the brother of low degree in
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
God nor Baal they can well away with either religion but care greatly for neither 3. And a third sort goe so iust betweene a ciuill and religious life that euen while they professe religion it is verie hard to say whether nature or religion giueth the stroake to their actions but zeale to the truth haue they none vnto which lukwarme Laodiceans being neither hote nor cold that couÌ„sell of the holy Ghost is fit Be zealous and amend for else the Lord will spue them out of his mouth 4. Some are zealous but either without knowledge or beyond the right vnderstanding of the word affection leading it and not iudgement at least rightly enformed and this tendeth but to their owne and the hurt of the Church 5. Some are zealous in and for wickednesse Zealous persecutors as Paul before his conuersion on such fellowes as were those fortie that tooke an oath that they would not eate nor drinke till they had slaine Paul Zealous railers against God against his word his ministers and seruants against the strict obseruation of the Sabbath against the most conscionable duties of watching against sinne or of working of righteousnesse vnto which they are sworne enemies themselues and in others account it mere follie and madnesse all their zeale is against zeale But let vs whome God hath taken into his schoole to teach vs better things be careful to raise this grace out of the ashes of it and consider 1. how zealous the Papists be in their owne inventions and for the traditions of their fathers and shal not we for the truth 2. the more resistance it hath the greater is the glorie to hold it out 3. how that cold Christians haue but cold comfort from God in themselues and from their best workes because they come short of this precept which requireth that euerie Câ—ristian be zealous of good workes Vers. 15. These things speake and exhort and rebuke with all authoritie See that no man despise thee The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter contracting and reducing the speciall offices of a faithfull minister to three heads 1. doctrine These things speake 2. exhortation and exhort 3. reproofe and rebuke Secondly he prescribeth the manner how he shall performe all these with all authoritie Thirdly because Titus was young and want of yeares might seeme to denie him that authoritie which was meete for an Euangelist he backeth him herein in the last words let no man despise thee Which words although they may be conceiued as a charge to his hearers yet I take it rather to be a precept to himselfe that he should not suffer any to contemne him Quest. But how could Titus or how can any other Minister hinder men from despising them seeing the world is euerie where so full of mockers Answ. There will indeede alwaies be mockers of the best Ministers and despisers of their persons yet must the Minister so carrie his doctrine with power and authoritie and his life with grauitie and integritie as he giue no cause of iust contempt of himselfe nay rather that hereby he get himselfe reuerence that not the best onely but euen those which are not the verie worst who with religion and conscience haue put off all forehead and humanitie may beginne to feare and stand in awe of him which course seemeth to be closely commended to Titus So was Timothie commanded to free his youth from contempt 1. Tim. 4.12 Let no man despise thy youth but how shall hee effect this the next words shewe vs But become vnto them which beleeue an example in word in conuersation in loue in spirit in faith in purenesse Hauing spoken before of teaching exhortation and reproofe in their seuerall places we will onely note in this former part what it is that the minister is tyed vnto in his teaching exhortation and reproofes and in the performance of euerie part of his ministeriall office namely vnto the word These things saith our Apostle for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach instruct and improoue so as he neede goe no further to seeke for profitable things Which teacheth such as will stand in Gods counsell to fetch from hence all their doctrines all their proofes all their exhortations and all their reproofes for so shall they be iust so shall they be powerfull to worke a worke of edification and so shall they be vnresistable in the consciences of men These things if men would tie themselues vnto they should encrease men with the encreasings of God in spirituall wisedome watchfulnesse and the feare of God Then should we not meet with so many pretors for sinne and libertie to the flesh straining their wittes to legitimate bastardly broods of opinions which the Scripture neuer acknowledged hers Nor so many who in their reproofes glad the hearts of the impenitent and make heauie the hearts of those to whom the Lord hath spoken peace who strike at the best things and men and so as soone as euer they haue deliuered a truth in thesi least they should leaue it while it is true misapply it in the hypothesis girding at godlinesse as too much scrupulositie and precisenesse accounting conscience an hypocrite and the feare of God dissembling before men Hence are discouered as sinnefull all reproofes of sinne by iesting enterluding and stage representations in which fooles make a mocke of sinne and open a publike schoole of all lewdnesse and iniquitie and if any deuill or sinne be cast out there it is by Belzebub the Prince of the deuils Further all reproofes by satyrizing and by slanderous libells and secret calumniations all which commonly wrecke themselues rather vpon the persons then sinnes of men are here reprooued which although they be indeede sharpe and biting meanes yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall euen sound and sufficient conuictions out of the word which is able to wound and daunt kings themselues and prescribed them also to be publikely drawne and shot in such graue reuerent and seemely sort as is befitting 1. both the persons and calling of the reproouer 2. the things themselues which are weightie and serious as also 3. the presence of God and his congregation whose matters are debated and whose sentence against sinne is in denouncing and executing Small wisedome therefore it is for men in these cases of the saluation and damnation of men to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle or professed iester then either the errand of the Lord or a messenger from the Lord of hosts The second point is the manner of deliuering doctrine exhortation and reproofe with all authoritie Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it 1. Pet. 4.11 If any man
the curse On the contrarie let the naturall children of the Church 1. know them 1. Thess. 5.12 that is both in heart accknowledge them the Ministers of Christ and in affection loue them as his Ministers accounting their feete bewtifull 2. render them double honour 1. Tim. 5.17 in which precept the holy Ghost hath made 1. reuerence 2. obedience 3. thankfulnes 4. comfortable maintenance their due from their people Secondly Ministers are hence taught so to order their liues and doctrine as they lay not their persâ—ns open to reproach nor prostitute their authoritie vnto contempt and so loose it both from themselues and others For this is the way for Ministers to winne authoritie and reuerence in the hearts of men by their liues and doctrine to become examples vnto the flocke And thus shining in the puritie of doctrine and conuersation they shew themselues starres in the right hand of Christ. The point beeing formerly prooued we will only note a threefold vse of it First to confute the Popish teachers who haue deuised another way to free themselues from the contempt of the laytie namely by inuesting their Bishops and clergie into ciuill authoritie and Magistracie by furnishing them with wealth and abundance yea superfluitie of state and pompe by distinguishing them from other men by strange fashions of apparell miters crosyer staues rings and bables that if Titus had bin such a Bishop this had beene a needlesse precept for who durst haue despised him but he should soone haue heard of him But the word teacheth that it is no politicke deuise that maintaineth the estimation of a Minister or Ministrie but the holy carriage both of the doctrine and liues of the Ministers euen as the Apostle also speaketh of Deacons that by ministring well they get themselues a good degree and great libertie in the faith Secondly this ground laieth heauie things to the charge of the idol-ministerie who for any gifts for teaching are many of them inferiour to boyes and girles of seauen yeares old and wofull it is to thinke how many places are serued or starued rather with Ieroboams priests who were raked out of the basest of men the iust subiects of reproach and contempt And others the sonnes of Eli who by the wickednesse and dissolutnes of their courses not only stinke themselues but make the seruice and worship and word of God to be abhorred men mistake their marke when they say that it is often preaching which maketh it dispised but because it is so often preached by such leud men it looseth the grace and power of it in the hearts of men Thirdly when men thus teach and thus liue purely and innocently and yet are despised let them not thing it strange nor be discouraged for they haue done their dutie and taken the right course to get reuerence and authoritie Let men at their perill now despise them the Lord will not refuse to honour them and if they cannot in earth yet are they sure to shine in heauen And thus by the assistance of God haue we absolued this second Chapter to him be therefore praise for ouer Amen CHAP. III. PVt them in remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euerie good worke IN the former Chapters the Apostle hath beene carefull that Titus should in his ministerie propound the seuerall offices and duties of Christianitie vnto seuerall estates and conditions of men Now in this Chapter he will haue him teach more generall and more publike duties which concerne no estate more then other but all Christians of what estate and condition soeuer they be wherein he taketh vp the greatest part of the Chapter vnto the 9. verse II. The second part of the Chapter warneth Titus how to carrie himselfe more respectiuely 1. in contentious questions 2. in dealing with heretikes both which abounded in those dayes in the 9 10. and 11. verses The third part containing the third part namely the conclusion of the whole Epistle remembreth some priuate and personall matters which is ended with the accustomed apostolicall salutation Concerning the first of them These generall duties are 1. propounded in 1. and 2. verses and 2. confirmed and vrged in the sixe following They are propounded in this method and order First Titus must instruct all Christians in their duties towards Magistrates Secondly in the mutuall duties one towards an other The former taketh vp the first verse wherein two things are to be considered 1. the manner of propounding the precept 2. the substance of the doctrine it selfe wherein wee must speake 1. of the duties required which are two 1. subiection 2. obedience Secondly of the persons 1. to whome 2. from whome they are due But first we must returne to the manner of propounding this lesson in these words Put them in remembrance The Apostle saith not teach them or exhort them as before but put them in remembrance wherein Titus is inioyned two things 1. To call backe into their mindes this lesson euen the old doctrine concerning authoritie and subiection vnto magistracie which is not abolished vnto beleeuers implying that it is no newe doctrine but renewed 2. Often to inculcate and beate vpon this point for great and waightie reasons For 1. by nature all men desire libertie and to cast off the yoke of God corrupt reason wil be readie to conceiue all men one mans children and why should not one be as good as an other we came all out of one Arke and perhaps among Christians some Chore or other will be readie to say what is not all the congregation of the Lord holy 2. The Iewes in these times wherein the Apostle writ stood much vpon many temporall priuiledges as vpon Abraham the Temple the lawe c. and were stiffe and loath to stoope to the authoritie of the Gentiles 3. The Christians of Iewes and Gentiles stood as much vpon spirituall priuiledges not thinking it inough to be set free from the thraldome of Sathan and bands of sinne and so be made spirituall kings vnto God and the lambe vnles also by a boundles Christian libertie they might be at their owne hands to do as they listed without the knowing of any subiection 4. This also confirmed their error that they more respected mens persons then Gods ordinance for because in these dayes they sawe the most of the Magistrates heathen men and enemies to Christ and his gospel they thought it a most vnworthie thing that they beeing beleeuers should still be commanded and remaine subiect vnto them the weakenesse of which ground we haue discouered in cap. 2.9 for on the same commandement seruants presumed on more libertie then was meeâ— euen to the casting off of their subiection at least to vnbeleeuing masters The instructions which I will note out of this manner of deliuering the precept are two Doctr. 1. The scope of the ministerie is to put men in minde and keepe in them the
remembrance of euerie Christian dutie Thus Ministers may be called the Lords remembrancers not onely for putting the Lord in minde of his couenant towards his people and of the peoples wants but also in that they must not be silent but restles in whetting the doctrine of God legall and euangelicall vpon the people and so be euer putting them in minde of their couenant and dutie vnto God Paul acknowledged himselfe such a remembrancer Rom. 15.15 as one that putteth you in remembrance through the grace giuen me In the 2. Tim. 2.14 be giueth Timothie a generall iniunction to put all his hearers euerie where in remembrance of such precepts as he deliuered to him and sending him to Corinth he giueth him the same commandement and maketh him such a remembrancer as here he doth Titus The Apostle Peter also knewe verie well that this dutie lay vpon him 2. Pet. 1.12.15 I wil not be negligent to put you in remembrance of these things and three seuerall times in fowre verses repeateth the same thing in that place to shew how instantly that dutie lay vpon him Obiect But the spirit bringeth all things into the minds of the faithfull therefore the ministerie is needlesse to this purpose Ans. Things subordinate fight not among themselues The spirit indeed doth it principally but by the word in the ministerie instrumentally The reasons of the doctrine are these 1. None is so farre instructed but is wanting much in knowledge and much more in the cheerefull practise of that which he knoweth and therefore euerie one hath neede of quickning and stirring vp and who is he that carrieth flesh about with him that findeth not the heauinesse and vnweldinesse of it vnto any thing that is good therefore the Apostle Paul telleth the Romanes that although they were filled with goodnesse and knowledge and were able to admonish one another yet he thought it needefull to put them in remembrance of their dutie and Peter writing to those that had knowledge and were established in the present truth thought it meete so long as he was in this tabernacle to stirre them vp by putting them in remembrance so as we neede not feare in this case the spurring of free horses seeing no man is so free but he needeth spurres Secondly none are so strong but they stand in neede of this confirmation as well as the former quickning neither can any caution or any admonition be too much in things of such moment Thirdly no mans memorie is so found but as out of a leaking vessell good things are euer running out and when such things are slipt away they had need be renewed and recalled againe Vse 1. Ministers must not desist from teaching and exhorting as many that thinke a little inough nor discouraged when people forget their wholesome doctrine but incourage themselues in their dutie which is to keepe in mens memories the mindfulnesse of their duties 2. When they come to teach they may not seeke out vaine and strange speculations which were neuer heard of before but teach plaine things yea and deepe mysteries in plaine manner as such who respect the weaknes both of the apprehension and memorie of their hearers 3. An wholesome thing it is to teach the same things often whereby things deliuered are recalled into the memorie curious men cannot abide repetitions nor heare common things notwithstanding these be excellent helps of memorie which is the cause of such grosse and euery-where palpable ignorance in the most familiar principalls of religion But the wisedome of godly teachers will be not too much to yeeld vnto the nicenes of their hearers nor to feare to do that which is the safest for them as Paul speaketh which if it be let it be to vs what it will or can it will be our part that by our practise they may finde the profit Doctr. 2. We learne hence also what it is that should possesse and take vp the memories of Christians namely those lessons of Christianitie which they heare in the ministrie For 1. The commandement must be bound vp vpon our hearts and we ought to make our memories the statute booke of our soules and by diligent meditation chaine this booke vnto our selues The precept is in Prov. 4.21 Keepe these words in the midst of thy heart for they are life and health of the bones Secondly herein standeth the sanctitie of the memorie partly in retayning the rules of life and partly in presenting and offring them vnto the mind vpon occasion of practise both to direct and vrge the conscience to obedience Thus Dauid hid the word in his heart the blessed fruit of which was that hee did not sinne against God and indeed holy memorie preserueth the holinesse of the whole man Thirdly forgetfulnesse of the word is euery where in the Scriptures taxed as a greeuous and hatefull sinne Be not forgetfull hearers deceiuing your owne selues saith Iames haue you forgotten how I fedde so many thousand c. saith Christ to the Disciples and the author to the Hebrewes haue yee forgotten the consolation which interrogations are seuere reprehensions and indeed it is the mother and nurse of most sinnes as we see in Peter who forgat the words of Christ till he had thrise denied him whereas if he had remembred them it is likely he had beene preserued from the sinne for when the cock crew he remembred the words and when he remembred them he went out and wept bitterly euen so the forgetfulnes of the words of Christ maketh men so often to denie Christ in his word and in his profession as in many vnchristian practises it doth appeare and although we account but a small matter to forget them yet if euer Christ looke backe vpon vs we shall as bitterly as Peter bewaile it in the end Vse This serueth to mooue the best of vs to repent and reforme also this fearefull sinne Obiect Some will say I would remember the word but I cannot my memorie is so bad c. Ans. It is a great complaint and verie generall but what merueile For 1. the most that can acknowledge that they haue learned and laid vp nothing almost from all the sermons they haue heard care not for the word esteeme not of it with any reuerend regard the things they care for they can remember well inough and so would they the word if they did respect it Dauid accounted the testimonies wonderfull and therefore his soule kept them 2. They come to the Church and for fashion sit out an houre and giue some attention as though they cared for it but yet they haue no delight in it and therefore force not much either of the hauing or holding of it they can in the meane time remember old sinnes of their youth and the madde prankes of many yeares olde but not a lesson of yesterdayes deliuerie the reason is because they delight in the one and not in the other whereas if with Dauid they
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
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
grounds or 4. laden with lusts and then the spirit will not sowe among thornes And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation Who art thou then that contentest thy selfe to come to Church to heare to pray to reade keepest the Sabbaths professest the Gospel to haue the countenance of religious persons whereas in the meane time thou wantest the inward master the spirit of supplication the power of the Gospel All is wrong with thee thou hast embraced a shadow for the substance and found aâ— it were the cloathes of Christ but the bodie is risen and gone Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit who alone can worke thy heart wait for Gods teaching for this is the way to become vvise to saluation Doctr. 2. God in sauing vs from our miserie reneweth vs vnto his own image of righteousnes and holines for he saueth vs by giuing vs vnto his sonne and if any be in Christ he must become a new creature which new creature is called the new man which after God is created and which must be renewed on vs in knowledge after the image of him that ereated him Colos. 3.9 The Apostle Peter teacheth vs that great and precious promises namely of life and saluation are made vnto vs. But how come we to â—nioye them the next words shew by beeing made partakers of the diuine nature and flying corruptions which are in the world through lust This diuine nature is nothing else but the renewing of vs vnto the image of God by which beeing freed from the corruption of the world we become of earthly and fleshly heauenly and diuine like vnto our Father practising those heauenly qualities which God by his spirit createth in vs such as are the hatred of sinne loue of pietie the contempt of the world and the breathing after life eternall by all which we seeme and after a sort put on his nature and image The same truth haue we confirmed by Zachariah in his song where he maketh this part of Gods image standing in righteousnes holines a fruit of our redemption and iustification Vse 1. This doctrine letteth vs see the absolute necessitie of our renewing without which there can be no saluation Ioh. 3.5 Except a man be borne againe of water and the spirit he cannot be saued And the reason is because by it as by an inward meane the Lord setteth vs into the state of saluation That washing of the Disciples feete was not only an example of humilitie but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ and therefore Christ saith vnto Peter If I wash thee not thou hast no part in mee And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane which if it be true how farre doe men delude themselues who thinke they can walke with Christ and haue part in him and yet haue neither hand nor foote head nor heart washed from guile Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter and yet inwardly nourish a bitter gall of iniquitie But let no man henceforth deceiue himselfe for the sinner that will not be washed hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no hee that is a new creature is in the way of life Obiect But this is a secret worke of the spirit and how can we know it Answ. First thou must be borne againe to which is required that God become thy Father in Christ the Church thy mother the word the immortall seed of which thou art begotten there must be a conception wherein Christ must be formed in thee a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother and after a desire of stronger meat to grow stronger by Now thou art borne vnto God but what a parable is this to many euen old men Masters and Teachers and Rulers in Israel who know no natiuitie but one of Adam and Eue no progenie of God and his Church know no parents but such as beget earthly children vnto naturall life base borne sonnes of the earth not knowing any heauenly Father neither principall nor ministeriall begetting them to any heauenly life of grace or glorie Secondly after this birth all old things must passe away and euery thing must become new he that is washed is all cleane And therefore there must be 1. a new light in the minde and vnderstanding conceiuing the things of the spirit of God For as the further blinding of men is a note and brand of a reprobate so is it a note of one begotten to God to be renewed in knowledge Col. 3.9 Secondly there must be a newe qualitie in the will readie to heare the voice of Christ in all things and obey it The Scripture noteth it a marke of an vngodly wretch to be further obdurate and hardened but he that is borne of God heareth his words Ioh. 8.47 he carrieth a flexible heart vnto the word and 1. Ioh. 2.29 he that doth righteously is borne of him Thirdly there must be a new conuersation manifesting the workes and fruits of the spirit a life lead in the practise of raigning sinne and making shewe of the works of the flesh is a note of him that is lead by the flesh but he that is borne of God sinneth not 1. Ioh. 3.9 he hath sinne in him but not raigning Rom. 6.4 he doth sinne also but 1. it is not he but the sinne in him 2. it is against his heart and intention 3. he lyeth noâ— in his sinne but his course is according to the commandement and a walking after the spirit Fourthly There must be new affections as the loue of God hatred of all sinne especially in himselfe loue of good men of pietie of puritie of the light the whole first Epistle of Iohn beaâ—eth vpon this point for it is a note of one in darkenesse to hate the light to hate the brethren c. men thinke it a sound plea when they ouershoote themselues in affections speaches or actions to say they are flesh and blood and they must hate and speake their minds c. but if thou beest no more then flesh and blood thou shalt neuer come in heauen Christians are of the blood and flesh and bone of Christ and therefore must subiect themselues in all things to be ruled by his spirit Fiftly there must be meanes vsed to preserue all these as namely the spirit of prayer and supplication Zach. 12.10 a child new borne into the world crieth presently and that which doth
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
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.
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
4.8 Application The Popish religion was most without for the shew whereas none was within their walls Many Protestants are priuatly religious but little breaketh out True religion is little beholding to either Doctrine must be both true truly dealt with Ier. 14.13 14. Matth. 24.11 What people must pray for in comming to the word 2. Pet. 2.1 Iude 4. 2. Thess. 2. Prou. 1.30 2. Tim. 2.23 Foolish questions of Papists Proofe hereof the learned haue in Doct. Whitak de Eccles quaest 5. cap. 8. Rom. 1.22 Vse of Genealogies in the Scriptures Satan seeketh to corrupt the purest churches by bringing in needles questions Act. 15.39 Ministers must teach things profitable and resist the contrarie Motiues to the former dutie Dan. 12.8 People must not desire such doctrine as the Minister may not teach Per verba legis legem oppugnat Ambr. Aliud est haereticus aliud hâ—ereticis credâ—ns August de vtâ—l credendi ad Honorat An heauie imputation to charge any man to be an heretike Errare possum haereticus esse nolo To charge a man to be a Puriâ—ane is to call him an heretike There alwaies haue bin and shall be heresies in the Church why Ad hoc sunt haereses vt â—ides habendo tentationem habeat probationeÌ„ Tertul. de praescript advers haeret cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2. Per eos qui ecclesiam discerpserunt recta fidei dogmata emerserunt Euagr lib. 1. cap. 9. M Greenam Meanes to auoid heresie Psal. 25. Scripturarum ignoratio haerese peperit Chrysost in homil de Lazaro Patriarchae haereticorum Philosophi Tertul. This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists and the chiefe ground of his owne resolution to fly the land and become a Preist â—uen heretikes â—nd enemies to the Church must be louingly dealt with Gal. 6.1 2. Cor. 13.2 How much more freinds and bretheren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui neque in svnedria recipiebantur religionis obtentâ— quòd cum incircisis 〈◊〉 vitae consâ—etudinem haberent Beza Iosephus explaneth the cause of this contention betweene the Iewes and Samaritaneâ— which was most â—ote about 140. yeares afore Christ. lib. anâ—iquit cap. 6. Excommunication how farre it stretcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ius diuinum quod est ex gratia non tollit ius humanum quod est ex naturali ratione Thom. Aquin. 2.2 quest 10. art 11. ExcoÌ„municatio est gladius non hostis perimentis sed medici sanantis One chief end of the Churches censures is to preserue holy things from contempt Epist ad Florin Euseb. lib. 5. c. 19. Reasons to auoid excommunicate persons â—â— in regard of the party 2. In regard of the Church Eph. 5.3 1. Culpae contagio 2. Tim. 2.17 Zozom lib. 7. c. 7. 2. Poenae communio Numb 16.26 3 Exempli monitio How farre priuate Christians are to avoid open sinners not excoÌ„municate 1. Cor. 5.11 â—â—pp polit ecclâ—s l. 1. c. 19. It is lawfull to put heretikes to death â—rrores intersiciendi non homines August Duritia vincenda non suadenda Tertull. Vetus Christiana ecclesia contra Samoâ—atenâ— haereticum opeÌ„ auxilium Aâ—driani Imperatoris quamvis ethnici imploravit Non dicit vt tolleretur è medio sed è medio vestrum Muscul. Apostolum informat quomodo se gerat in officio erga haereticum deploratum si ad Sâ—igium Paâ—lum aut praesidem aliquem scripsisset hinc procul dubio praescripsisset officium Bulling decad 2. serm 8. In regimine humano aliqua mala recte tollerantur ne vel aliqua bona impediantur vel mala peâ—ora incurrantur Aquin. 2.2.4.10 art 11. Excommunication must not be inflicted for triâ—â—es Declaratio occultioris facti in coelo Beza de praesbyt excom 1. Cor. 5.2 In ecclesia Genevensi toto decenâ—io non plutes duobus proprie excommunicati Beza de Praesbyt De eccles qu. 6. cap. 3. Recens Romana ecclesia laborat pestiferarum haeresium gangrena pernagante nuper quaqua verâ—um latius longe plurimorum fidem subvertentâ— pag. 134. Periculosa est vna habitantibus idcirco fidelium castris exterminanda pag. 193. Toleration of a diuers religioÌ„ is vnlawfull in a countrey which can cast it our and consequently of Poperie Reas. The tabernacle of God had the censer sâ—â—ffers and besome to purge sweep away the filth of the sanctuarie all which haue their truth in the Church of the new testament 2. Chr. 17.6 cap. 19.2 The Lord will haue the drosse taken from the siluer that there may be a pot for the siner Deut. 21.11 A Protestant may not marrie a limb of the Pope Reas. Primum amoris vinculum cum pectora coniugium in Deo copulata sunt 2. Cor. 6. 1. Cor 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coniâ—gium Quam male inaequales ventâ—t ad aratra invenci Ezr. 9.2 Longum divorâ—ium mandat Deus ab idâ—lolatria in nullo proxime agendum Tertul. de cor milit Ne nubat femina non suae religionis viro vel vir talem ducat vxorem Iubet deus docet Apostolus vâ—runque praecipit testamentum August lib. 1. ad Pollent c. 21. 2. Chr. 21.6 Nemo diu tutus periculo proximus Cypr. lib. 1. epist. 11. Malac. 2.12 Ezr. 9 7. Quomodo potest congruâ—re charitas si discerpit fides Ambros. Psal. 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de legib 4. Homil. against perill of idolat p. 1. pa. 16. Indicium esto ecclesiae 2. Tim. 2.19 Quia omne sanum iudicium in terris monitiones ecclesiae recusat Cypr epist. lib. 1.3 idem Fulg. de Christ. sacrific ad Mon. Tit. 1.15 Rom. 1.28 2. Thess. 2.11 The Lord vseth great patience euen to the worst So must his children Open and obstinate sinners must be auoided The Lord maketh good vse of the most wicked conscience Gen. 4.14 Act. 24.26 Dan. 5.4 Act. 24.26 Heb. 10.27 Act. 23.1 and 24.16 Good conscience is a sweet companion 1. Tim. 1.19 An euill conscience the mother of heresies Prov. 17.1 Rom 5.3 It is dangerous for the Churches to be left destitute of their teachers though for a short time Prov. 27.23 Heb. 13.17 1. Pet 5.4 Negligenter pascens convincitur non amare summum pastorem Damas epist. 4. Cleâ—â—â—s ne connuâ—neretur in dâ—â—bus eccleâ—â—â—â—â—â—egotiaâ—â—onis 〈◊〉 hoc est 〈…〉 lucri proptium ab ecclesiastica consuetuâ—â—â—â— peniâ—us 〈◊〉 Synod p. cap. â—5 1. Cor. 10.23 Pastoris nomen significat pâ—rsonalem actionem sicut nomen medici Maldonat ex Hier. August Perald 2. tom tract 4. in avar part 2. cap. 11. D. Willet in 1. Sam. cap. 14. v. 28. 1. Chr. 28.12 13. 1. Cor. 1.12 Christianitie enioyneth all kind of curtesie 1. Pet 5.14 Such as are in the Lords work must be carefully prouided for that they want nothing 1. Cor. 9.11 Si non habes provideant subditi tui Aquin. in locum Bellarm. de iustis l. 4. c. 15.17 Deut. 32.4 Vbi Christus non est fundamentumibi nullum est boni operis aedificium Gregor decr Rom. 14. Heb. 11. Faith doth fiue actions to make any worke good Gal. 5.14 Rom. 3.8 Gen. 19. Nemo computet bona opera sua ante fidem vbi fides non erat bonum opus non erat in Psal. 30. praefat Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus Aquin in cap. 3. ad Gal. lect 4. Tollet instr sacer lib. 6.21 Concil Trid. sess 6. c. 32. Rhem. on Matt. 6. sect 2. Bellarm. lib. 5. de iustif cap. 7. Necessarie vses of good works 1. In respect of God 2. Of our neighbour 1. Pet. 3.1 1. Pet. 2.12 1. Pet. 2.15 2. Cor. 7.15 3. Of our selues Iam. 2.16 Opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones manifestationes institiae Aquin in Gal. 3. lect 4. Iam. 2.18 Prov. 22.1 Dan. 12.3 1. Cor. 15. Necessitas haec est praesentiae non efficientiae Cant. 4.16 1. Cor. 3.6 Isa. 61.3 Ier. 17.8 Doctr. Christianitie is no barren and fruitlesse profession Plin. nat hist. lib. 2. cap. 103. Philip. 1.11 1. Tim. 6.18 Conditions of fruitfulnes 5. Ioh. 15.5 Psal 92.14 Reasons to fruitfulnes 4. Iam. 3.17 Galat. 5. Isa. 5.6 Ioh. 15.6 Luk. 19. Matth. 21.20 Ier. 17.6 Isa. 6.10 Hindrances of this fruitfulnes three Psal 34. Ioh. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grae. Salutem lat Iam. 3.17 Matth. 5.9 1. Pet. 2.17 Luk. â—0 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 4. â— 2. Sam. 14.24 Religion the strongest binder of man to man Eph. 4.3 2. Ioh. 2. 1. Cor. 13. Verus amicus qui vere in Deo diligit Scribit vni sed propter totam ecclesiam Aquin
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
ministerie be they old or young rich or poore one or other must yeeld obedience vnto it For seeing the Scripture is furnished to teach all men all their duties and the ministerie ordained by God to discouer the wisedome of God olde men must not disdaine to sit downe at Christs feete nor young men to learne how to redresse their waies nor the rich to become rich in God nor the poore to become poore in spirit nor the master to acknowledge a master in heauen nor the seruant to become the seruant of Christ. 2. To desire fit instruction in the ministerie and come to vs as the people Publicans soldiers to Iohn Master what shall we doe See Acts 2.37 and 16.30 3. To praie that we may deliuer fit doctrine Eph. 6.19 and for me that vtterance may be giuen to speake as I ought No man but would desire and call for a fit plaister or potion for his bodie but when we labour against mens particular sinnes directly and speake aptly to their consciences like vnrulie and inconsiderate patients they fret and storme if we come any thing neere the quicke of their galled consciences No man but in trouble of spirit or terrour of conscience would heare from vs words of comfort but there is a deale of proud flesh which would vnremooued for euer hinder their â—ound cure which when it is consumed we are readie to supple with words as soft as oyle but till then men must pray for wisedome to daunce to our pipe and as we must set our selues against the sinnes of all ages and callings so must they themselues against their owne sinnes 4. Whereas many thinke that those sinnes are least to be striuen against which are incident to the age or sexe and that we lay intollerable yokes on youth which must haue the swinge and for olde men because their age carrieth them to teastinesse and frowardnes therefore they may better be forborne these may hence see their error neither is this any other then to strengthen the hands of sinners and a giuing of scope to natural corruption If men indeede were so humbled as that they were readie to despaire because they cannot ouercome such corruptions then might we say that no temptation hath befallen them but such as goeth ouer the common nature but otherwise to plead for any libertie in excusing sinne is an hardening of the heart and a backe by as to repentance The elder men Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God because of their age but rather sendeth them first to schoole notwithstanding all that knowledge and experience which they might pretend 1. Ioh. 2.13 For Gods schoole is as well for olde as for young in which men are not onely to be initiated in the principles of religion but also to be lead forward vnto perfection of wisedome and seeing no man can attaine in this life vnto perfection therefore euerie man is still to presse forward and to waxe old daily learning something And there is great reason that as old men must first be instructed by Titus so they should be the first in learning their dutie Seeing First in regard of example for their presidence preuaileth much and would be a great inducement to the younger who neede all incouragements in the wayes of God which example not beeing generall giuen by our elder men besides that they entangle themselueâ— in the sinnes of the younger we cannot maruaile at the licentiousnes of our youth Secondly the honour of their age yea the ornament and crowne of their yeares is to be found in the wayes of righteousnesse that is in a life lead holily and iustly which two can neuer be found but in a heart submitted to the word of God the rule of both The want of this crowne maketh much olde age burdensome dishonourable and old men to liue euen vndesired because they are not onely euerie way vnprofitable but hurtfull and gracelesse not onely old stockes fruitlesse in their age but withered and keeping the ground barren also Thirdly whereas old men are delighted with relations of idle antiquities and things formerly passed as long as they can recall the holy Ghost recalleth them from such vnfruitfull spending their time and sheweth them that Christ and his doctrine both of them beeing from the beginning are most auncient and consequently the knowledge and remembrance of him is a matter best beseeming them to haue their senses and tongues exercised herein should bee the delight oâ— their age to be conuersant in the holy exercises which witnesse of him should be their chiefe busines as old Annah went not out of the Temple and olde Simeon waited there to see his saluation Fourthly their time by the course of nature cannot be long to fit themselues to heaven and therefore they had not neede slacke any opportunitie which might hast them thither they by reason of their time should see saluation nearer then when they first beleeued and imitating naturall motion in grace become more violent towards the center they ought to haue experience of the sweetenesse of the Lords yoke and shewe all chearefulnes in well doing while they abide in the flesh they should forecast to leaue a sweete sent behind them of a religious carriage toward God in all the duties of pietie and of a louing carriage towards all men Vse 1. This condemneth the frowardnesse of many of the elder sort who although they neuer learned to knowe Christ and the way of life when they were yong yet are neither afraid nor ashamed to say that they are now too olde to learne him the which speach bewraieth that as yet they neuer learned him aright as also that they are verie farre from saluation for whosoeuer is too olde to learne the meanes is too olde also to attaine the ende besides the extreame follie of such an vngodly profession for would the oldest man that can be sent on a iourney in a way both vnknowne to him and not easie to be found or held so sillily reason with himselfe I will right forward I neuer came this way before neither doe I knowe it but I will neuer aske of it for I am too olde now to learne it and yet thus madde are olde men in the matters of God and his kingdome Others would faine learne but not of young men this standeth not with their grauitie But howsoeuer maturitie of yeares is not to be neglected in a minister seeing that in the ordinarie course it carieth with it ripenes of iudgement yet Gods grace in youth must not be despised 1. Tim. 4.12 Let no man despise thy youth and who is commanded here to teach olde men but Titus a young man As for that place 2. Tim. 3.6 a minister must not be a young scholler it is not meant of one young in yeares but young in faith one lately conuerted to the Christian faith and as it were a tender and young plant in
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