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
the Scriptures see 1. Pet. 1.17.18 If you call him father passe the time of your dwelling here in feare knowing that you were redeemed c. And the reason is of great force for gifts and good turnes haue great power to hold mens harts to the bestower that a man is scarce his owne but as the borrower is a seruant to the lender so much more doth the giuer binde the receiuer but if the gift be no trifle but of great price and necessarie vse the receiuer is much more straitly bound then before Salomon saith that a gift prospereth where euer it goeth noting the great power that gifts haue to sway the heart to good or euill and this latter so effectually as they can make a man who hath eyes of his owne to shut them vp see with other mens yea force euen wise men to peruert iudgement Ioseph when he wrastled with the wicked attempt of his impudent mistris how did he fortifie himselfe against such a shamlesse motion hee considered that his Master had committed all into his hand and aduanced him aboue all in the house saue his Mistrisse how should I then saith he commit a fact of such indignitie against him for besides the wickednesse of it against God shamelessnes it selfe would be ashamed of it And as he was withdrawne from this sinne so by the same motiue would the Apostle draw on euery Christian to the performance of euery Christian dutie for hauing disputed of free iustification by faith and shewed both from what estate and vnto what condition beleeuers were brought he laieth this for a ground to build his exhortation vnto holy life Rom. 12.1 I beseech you brethren by the mercies of God euen by these mercies of God be perswaded to gâ—ue vp your bodies a liuing holy and acceptable sacrifice vnto God and fashion not your selues like vnto this world Vse In any temptation vnto sinne say to thy selfe as Ioseph what was I a bondman before I came to my master nay was I vnder damnation before as the bringing of saluation implyeth was I without God without Christ held vnder chaines of darkenesse was sentence passed against me not to die on a gibbet but to be held vnder euerlasting death with the damned hath the Lord by the word of his grace giuen mee a free pardon and deliuered me from all this wofull estate Oh how can I do this wickednes against such a master against my God who hath not onely freed me from my miserie but aduanced me to such dignitie as no man is in the house aboue me and made me not steward onely but heire with Christ to partake in the same glorie with him Oh I could neuer answer such vnthankefulnes Would God men in temptations would lay such considerations to heart and then could they not be so headlong carried into the common sinnes of the age of swearing drinking sabbath breaking vncleannes and such like Againe if the Lord make any suit vnto vs as he maketh many in the ministerie of the word the motions of his spirit and the counsels and exhortations of his children either to call vs forward in grace or recall vs from some sinne here is a strong motiue for the good speed of it euen the laying to our hearts the great things he hath done for our soules he can command vs nothing but we are sure he hath done farre more for vs say then with thy selfe oh I was attainted of high treason against God the King of glorie cast and condemned by the law my necke was vpon the block and the streak of death was euen a giuing and then did this great King send me a most vnexpected but a most welcome pardon he hath put away my offence abolished the staine of it and restored me by act of parliament kept in heauen to my blood nay more aduanced mee to an honourable office neere himselfe that none is in greater grace then I am shall this King now command mee any thing that shall seeme burdensome can he command any thing so soone but I must needs call to minde such free grace formerly bestowed Nay doth he enioyne me but some small peece of seruice for mine owne good and vrge me thereto with the remembrance of his former grace towards me Oh what an vnthankfull creature were I if so equall a suit should not preuaile with mee but goe vnrespected In a word let vs be glad of such a gentle schoolmaster which inuiteth vs by such allurements which if they be not of force to mooue and preuaile with men there remaineth nothing but that the terrors and curses of the law returne againe vpon them and these shall schoole and tame them well inough Now we come to the former of the lessons which grace teacheth namely to denie 1. vngodlinesse 2. worldly lusts By vngodlines is meant properly euery transgression of the first table namely all irreligion and open despight of God and his ordinances all negligent also and deceitfull seruing of him an inbred and mother sinne hauing so many sinnes sucking vpon her as there are wayes whereby any or all the fowre first commandements are transgressed And more indirectly the sinnes of the second table are included so farre as they proceed from the neglect of the former By worldly lusts are meant two things 1. the lust of vnlawfull things which tend to our owne hurt or our neighbours in bodie goods name c. 2. the vnlawfull or immoderate lust of things lawfull which are brought to three heads 1. The lust of the flesh that is desire to liue softly to fare daintely and deliciously euerie day and that the soule may take the ease and much more the fruits of these as vnchast desires lustfull and rouing affections and looks loose and vncleane words and practises 2. Lust of the eyes the couetous and crauing eye the euill eie which can see nothing but it wisheth it the excessiue seeking and holding of earthly things immoderate desire of riches Achan will haue the cursed Babylonish wedge and garment and Ahab will fall sicke on his bed for Naboths vineyard 3. Pride of life ambition thirst after preferments state credit popularitie blind selfe loue contempt of others boasting rash confidence c. All these are called worldly lusts because 1. they are not of the father but of the world that is either in the best vse of these things so affected they are of the world and respect the present life they are not diuine things but tend vnto the world wholly and are corruptible with the world which passeth away so as it were madnesse to place the kingdome of God in such things as meate drinke honours pleasures though neuer so lawfully vsed Or else these lusts are the desires of worldly men for naturally mens hearts feed vpon these lusts till grace worke some change in them that they can see God in Christ become their father who contenteth them with better and sweeter portions 2. They are
praises which vnbeleeuers are as heauie vnto as a beare to the stake because they wāt the spirit which crieth in the hearts of Gods children abba father Fourthly it hath a liuely hope accompanying it it causeth watchfulnesse and waiting for yea and reioycing in the hope of the appearing of the Lord Iesus Rom. 5.2 beeing iustified by faith we reioyce vnder the hope of the glorie of God Secondly we may hence gather a cause why some beleeue some beleeue not it is not because some will and some will not whatsoeuer free-will-men presumptuously auouch the Holy Ghost telleth vs it is not in the willer nor in the runner but therefore men come to the faith because they are elected Act. 13.48 And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe the reason is giuen Ioh. 10.26 Ye beleeue not because ye are not my sheepe most true is it here the elect haue obtained sauing faith the rest are hardened Rom. 11.7 The third conclusion is that this peculiar faith of the elect is ordinarily wrought in them by the ministrie of the word this beeing noted here that the end of the ministrie is to bring the elect vnto the faith Iob. 33.23 If there be a messenger or interpreter one of a thousand to declare to man his righteousnesse now this righteousnesse is no other then the righteousnesse of faith for this ende were the Apostles called furnished and sent out into the world to teach men faith on the Sonne of God as appeareth in their commission Mar. 16.16 Goe into all the world and preach the Gospel to euery creature he that beleeueth and is baptized shall be saued to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse that it must first be preached vnto the Gentiles and then beleeued on in the world Vse 1. If this be the principall ende of the ministerie let ministers herein employ their first and principall paines to bring men vnto the faith wherein they shall imitate our Apostle not onely here but in his other Epistles who first dealeth in the causes and meanes of saluation and then instructeth in Christian manners as one whom the wisdome of God had taught that if the inside be not first made cleane and the heart purified by faith whatsoeuer actions can proceede from men be they neuer so glorious yet indeede they are no better then glistering sinnes he hath the right way of teaching in the schoole of Christ that first layeth for his ground faith in Christ and then buildeth thereon all his precepts of Christian Philosophie 2. The Minister ought to propound before him Gods end in performance of euery ministeriall dutie and that is by enlighting conuerting confirming comforting to bring and stablish men in the faith Which iustly reprehendeth such as forgetting themselues their dutie and people out of the pride of their hearts busie themselues in finding out obscure and darke mysteries tying hard knots to vntie them againe not much vnlike the dogge which refuseth soft meate to gnaw vpon bones and all this to get the praise of nimble heads and sharpe wits whereas the true glorie of a Minister is the number of those that are begotten to the faith who are gathered by the plaine euidence of the word in the words not which mans wisdome but which Gods spirit teacheth 3. The Lord hauing set out the ministrie for this vse let euery hearer acknowledge herein Gods ordinance and yeeld themselues with all submission vnto the ministerie and the word there preached that thereby they may haue faith wrought in their hearts God will haue men taught on earth and not from heauen by man not Angels or dead men let this meanes be despised nothing in heauen or earth can do thee good fast pray afflict thy soule forget not to distribute doe all the good thou canst but yet all this while despise the word offered and thou hast forsaken thine owne mercie nay more come to the ministerie heare the word read preached ioyne in the prayers and Sacraments of the Church if thou commest without the submission of thy heart whereby thou art become as prepared ground to couer the seede vnto increase all is in vaine for what is Paul what is Apollos what is the minister be he neuer so choise and excellent except he be the Minister of thy faith and so what is the ministerie to thee if it be not the ministerie of thy faith 4. Euery man may hence examine himselfe whether in the vse of the ministerie he finde sauing faith begotten wrought in his heart and by examination some may finde their vnderstandings more enlightened their iudgements more setled their practise in some things reformed but a very fewe shall finde Christ apprehended and rested in vnto saluation seeing so fewe there are that liue by faith in the Sonne of God for of all the sinnes that the spirit may and shall rebuke the world of this is the chiefe because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie yet very fewe haue attained this principall ende of it which is to put men in possession of true faith and by it of saluation And the knowledge of the truth which is according to Godlinesse The Apostle beeing called to beget faith in the elect magnifieth and extolleth this his calling from the difficultie of the worke for it is not to bring forth by his trauell any blind perswasion of faith which beeing too naturall to men would rise of it selfe fast enough without any such manuring but such a faith as is peculiar to the elect as before we heard In the which least men should be deceiued as easily and willingly the most be he taketh paines to set downe the whole nature of it in particular And first here we haue the ground of faith which is knowledge and because the truth of faith cannot find footing vpon follies or fansies nay nor vpon euery profitable knowledge he teacheth what kind of knowledge he speaketh of and that is the knowledge of the truth that is of the Gospel beeing a word of truth yea truth it selfe so called by way of excellencie or eminencie as though no other truth deserued that name or because this carrieth the onely vndoubted truth with it And further because many thinke all cocksure and that they cannot faile of faith if they be able to discourse of this truth he teacheth vs that it is not euery knowledge of the truth he meaneth but such a one as is according to godlinesse that is such as frameth the heart of the possessor to true Godlinesse Whence naturally arise these three conclusions First that the doctrine of the Gospell is the truth it selfe Secondly that the knowledge of this truth is the ground of faith Thirdly that where it is aright it frameth the heart to Godlinesse First the doctrine of the Gospel is truth it selfe 1. because the author of it is truth
who thinke it Christianitie enough to be harmelesse ciuill or neighbourly men or if they can say with the Pharisie I am not thus and thus an oppresser an vsuâ—er nor as such and such precise and nice fellowes who are as much hated of them as euer were the Publicans of the Pharisies I pay my Church duties and giue euerie man his owne and this is the religion of the common Protestant But suppose thou wert thus guiltles as thou saist yet art thou not yet halfe a Christian for the Apostle Peter writing to beleeuers enioyneth them not onely to flie the corruptions that are in the world through lust but moreouer to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and patience and godlines and brotherly kindnesse and loue and addeth two reasons 1. If these things be in you and abound c. teaching that without these positiue vertues all the knowledge of Iesus Christ and consequently his profession is idle and vnfruitfull 2. If any haue them not he is blind and cannot see a farre off and hath forgotten that he was purged that is such a one seeth but a little in heauenly things and little regardeth that couering and curing of sinne goe together nor that remission and purging of sinne goe with sanctification of life and studie of well doing and consequently can be no Christian which agreeth with Christs owne posession that if any abide in him he cannot choose but bring forth much fruit Againe it shall not be enquired in the last iudgement what thou art not nor iudgement passe according to that thou hast not but what art thou what hast thou hast thou receiued the spirit of Iesus Christ if thou hast not the spirit of Christ thou art none of his hast thou reciued the fruits of that spirit such as are loue ioy peace long-suffering gentlenes goodnesse faith meekenes temperance If any haue the spirit of Christ it is life in him vnto righteousnesse these shall shewe the faith of thy heart and that thou art a sound Christian and not in shewe as the most content themselues to be Now to come neerer the vertue it selfe the word signifieth one friendly to strangers and readie to lodge and entertaine them a dutie much commended in the Scriptures vnto all Christians as a sweete fruit of liberalitie but vnto the Minister especially as a father and president vnto the flocke In the precept consider foure points 1. The occasion of it 2. whether it bindeth euerie Minister and how farre 3. the reasons enforcing it 4. the vse First the ground of it was the distressed estate and condition of the Church which by reason of many tyrants and persecutors was driuen into many straights partly perceiued in present and partly foreseene by the propheticall spirit of the Apostle not onely in the tenne persecutions then imminent but also in the seuerall afflictions in the world in which they were to finde tribulation euen to the ende of it For as it is in this aspectible world which is subiect to so many changes and mutations because it standeth in the vicissitudes of yeares moneths daies nights so much more is it in the spirituall world of the Church which in the earth is acquainted with her winter as well as summer her nights as well as dayes somtimes the sunne of righteousnesse most comfortably shining and imparting his heate and light by his neere approach vnto her yea and sometimes there be two sunnes in this firmament for together with the sunne of the Church the sunne of the world affoardeth warme and comfortable dayes for the full beautie libertie and glorie of the Church But sometimes againe this sunne departeth in dispeasure and carrieth the sunne of the world with him then is a blacke winter of the Church nothing but stormes and tempests persecutions and trialls one in the necke of another and scarse one faire gleame betweene Now in such times the poore Church is driuen to trauell for rest and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote well may she flie abroad to seeke her securitie In all which times euerie Christian is bound by this and such like precepts to giue her harbour and safe conduct till the dash and storme be ouer Besides suppose the Church in generall at her best estate yet the particular members of the Church are for most part poore and needie and euen then subiect to many troubles for keeping the faith and good consciences by meanes whereof they are often driuen from house and home and sometime are in banishment and exile sometime in prison and bonds all whom the Lord commendeth to the charitable and Christian deuotion of Christian men and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie let them be strangers yet if they be of the houshold of faith they haue right to harbour and releefe and in the practise of this dutie the Apostle requireth that the Minister be the foreman Secondly It will be inquired whether euerie minister must be harborous and hospitable and if he must what shall become of them whose liuings are scarce able to harbour themselues and much more of the swarmes of our tenne-pound men and verie many scarse halfe that to maintaine their familie it seemeth that euerie Minister ought to be a rich man Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie the former whereof were they restored to the Church and the latter remooued out of the Church no doubt there were but that sufficient ministers might be sufficiently maintained furnished to hospitalitie through the land But this I say that the poorest Minister may not exempt himselfe from this dutie neither is altogether disabled from it a poore man may be mercifull and comfortable to the distressed some way or other as if with Peter and Iohn he haue not money nor gold nor meate to giue yet such as he hath he can giue he can giue counsell prayers and affoard his best affections such cups of cold water shall not be vnaccepted nor vnrewarded of him whose propertie is to accpet a man according to that he hath and not according to that he hath not where he seeth a readie minde Thus must that place 1. Tim. 5.10 be vnderstood such widowes as were to be receiued into the seruice of the Church were to be chosen of such as had beene hospitable and harberous Now in all likelihood many of them if not the most were verie poore and had no great matters to be liberall of therfore the Apostle seemeth in the next words to declare wherein this hospitalitie might be shewed euen by such as had knowne want namely if they had performed bodily labour vnto them washed the Saints feete bestowed their best affections and chearefull labour for their releefe and thus might these poore widowes
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
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
â—estinesse hastinesse and vnaduised frowardnes their conuersation blotted with base couetousnesse as if they were to liue ouer their yeares againe their minds no lesse bending towards the earth then their bodies and though they can scarse goe vp and down in the world yet for most part are they more drowned in wordly affaires then when they were in their most constant estate In a word blackeamoores were they young and now their skins are not changed the crimson tincture of their sinne cannot yet be washed nor they in their age breake through the snares wherewith Satan held them in their youth but the sinner of an hundreth yeare olde goeth on to punishment And here let none thinke that any dotage or passionate affections may be excused by reason of the age nay rather euery such breaking out is here doubled for an olde man especially should be discreete and the discretion of a man moderateth all passions Let Barzillai be an example to all olde men who beeing sollicited to embrace courtly delights he refuseth all such profers and setteth his minde vpon his owne death in his owne citie Sound in faith Now followe those three vertues which are requisite in olde men as they are auncient Christians The first of which is soundnesse of faith in which three things are to be considered 1. What soundnes of faith is 2. Why it is commended in speciall to olde men seeing euerie Christian must haue it 3. The dutie which hence is to be learned For the first Soundnesse of faith standeth in two things 1. when faith is sound in the qualitie that is sincere not deceitfull not hypocriticall 2. when it is sound in the degree of it not a shaking reede but growne vp from the infancie vnto some strength and stature Now vnto both these is required that faith be sound 1. in the ground of it 2. in the obiect 3. in the worke of it 4. in the fruits issuing from it in any of which if it faile it is vnsound vnlasting First the ground of sound faith is a sufficient measure of knowledge of the things of God reuealed in the word in a sound and incorrupted iudgement for so the Apostle affirmeth Rom. 10.14 that for the working of faith there must be the interpreting and deliuering of doctrine out of the word and an attentiue hearing and vnderstanding of it whereby after a sort the sonne of man is lifted vp that we may beleeue Ioh. 3.14 Now euerie degree of knowledge and measure of vnderstanding is not a sufficient ground of sound faith but such a measure as is able to discerne betweene things that differ for how can children in knowledge be grown men in the faith or how can any come to that ripe age of faith here meant but such as through long custome haue their senses exercised to discerne both good and euill This must be then such a knowledge as enableth a man both to maintaine the truth and convince the gainsayers and so hold his owne comfort by distinct and particular yea some depth of knowledge without which so farre he shall be from soundnes as that he shall be dangerously carried with euerie winde of doctrine There is a fulnesse of knowledge which the Apostle commendeth in the Romanes and this is a notable fit ground for this soundnesse of faith Hence it followeth that all that implicite faith of the laie Papists folded vp in an idle fancie without knowledge is vnsound and vngrounded for can any but a Papist beleeue he knowes not what Secondly the obiect of a sound faith more generall is the whole word of God from which faith can no more be seuered then the beames from the sunne but more specially the porper obiect is the couenant of grace in Christ yea Christ himselfe together with all his merits and all the promises of mercie freely propounded in the Gospel which is therefore called the word of faith Hence all Popish faith is here prooued againe vnsound because it is corrupt in the obiect leaning it selfe in stead of the word vpon canons councells traditions vnwritten decrees as also expecting saluation without the free couenant of grace by the merit of workes whereas in iustification before God all workes all boasting are excluded Rom. 3.27 and 4.24 Thirdly the worke of a sound faith is twofold 1. assent 2. application The former is a certeine and firme assent whereby we set a seale vnto all the promises of the Gospel as most sure and certaine holding euen an Angel accursed that should bring any other doctrine and keeping sure the profession of our hope without wauering in full assurance of vnderstanding For faith is no opinion or fancie but hath in it a certaintie arising from the stedfastnes of the promise and word of God Hence are all such exhortations as that 1. Cor. 16.13 Stand fast in the faith The latter worke of faith is application whereby a man not onely assenteth that all the couenant of grace is true in it selfe but also that it is true vnto him who therefore resteth and leaneth vpon it for his owne saluation beeing assured so vndoubtedly at one time or other of his saluation as if he were alreadie gathered vp among the Saints And this hand thus laying on Christ vnto righteousnes and applying Christ with his merits vnto ones selfe in particular to saluation is the forme of faith or rather faith it selfe formed and not any workes or charitie as Papists fondly dreame And that this certaintie is of the nature of sound faith appeareth because that modest but graceles vncertaintie and doubting of the Popish doctrine is opposed vnto faith and made a fruit of vnbeleefe Matth. 14.31 Oh thou of little faith why doubtedst thou of Abraham is said Rom. 4. that he doubted not nor reasoned with himselfe but was strengthned in faith beeing fully assured And what other reason is giuen why the inheritance was not giuen by the law which was impossible to be kept but by the promises of grace but that the promise might be sure to all the seede Rom. 4.16 Or how could our peace with God continue our comfort or last with vs if we had no assurance of it but still doubted of his loue Let vs therefore alwaies take notice of this especiall worke of sound faith which maketh the heart able to say with Iob I know my Redeemer liueth and with Paul who died for me and gaue himselfe for mee Neither must the godly refuse to subscribe to the truth of this doctrine because they neuer finde such constant and full assurance which is not mooued with some doubting and sometime exceedingly ouercast with grudgings of vnbeleefe for by this reason they might aswell conclude that they neuer had faith and it is no meruaile if faith and doubting be in one man seeing they rise from two diuerse yea contrarie principles which cannot but be found in the best euen spirit and flesh If thou lookest by the
permit not a woman to teach Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies wherein they were not allowed to take vpon them any power or function of teaching for the reasons propounded which are three 1. From their condition which is to be obedient vnto man and therefore in mens presence must not vsurpe the authoritie of teachers but content themselues with the place of schollers in all mixt assemblies of men and women 2. Their function which is to serue men for Adam was first created and Eue for Adam and not to exercise any function ouer them 3. From the weakenes of their sexe which lieth more open to Satans seducement for Adam was not deceiued first but Eue. It is not fit that any such function of teaching should be committed vnto them seeing Eue in innocencie taking vpon her to teach Adam was so easily preuailed against and the Apostle expresseth this his owne sense 1. Cor. 14.34 where from the same ground of the womans subiection vnto man he saith let your women keepe silence in the Churches As for the examples of Deborah and Huldas who were Prophetesses in the Church they beeing extraordinarie make nothing against this rule of Paul nor for that Pepuzian heresie for womens teaching in the Church nor that Popish heresie of midwiues baptizing of infants in case of necessitie as they call it Neither doth this place written by the same spirit and penne crosse the former seeing it speaketh of priuate teaching and instructing the family at home especially her children and maidseruants so the text it selfe seemeth to restrain them pointing them out their auditors namely young women in the next verse and the lectures they are to fit vnto them the most or all of which are priuate duties and the ende to make the younger women wise vnto all godly conuersation namely both those within the family and those that are without so farre forth as they shal be occasionally called to instruct them both by Christian speach and example Now that this dutie belongeth vnto matrons it will appeare if we consider them 1. as Christian women 2. as superiours in the family For the former it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe vnlesse she also endeauour to driue or drawe the younger women to the like godly course For 1. euerie Christian must gather with Christ and he or she that gathereth not scattereth whence are all those exhortations thou beeing conuerted strengthen thy brethren obserue one an other admonish and prouoke one another to loue and good workes 2. The rule of speach for all Christians is that for the matter it be good that is of good things and for the vse that it tend to edifie and who but elder Christian women should proceede in this duty 3. From the obseruation of this rule the godly are described to be such as whose lips feede many and they speake pleasant words which are health to the bones and sweetenes to the soule their tongues are trees of life vtter wisedome talke of iudgement of high matters c. And that women should not thinke that they are exempted from all this qualification of their speach Salomon ascribeth it in speciall to a vertuous woman that she openeth her mouth with wisedome and the law of grace is vnder her lips answerable to this text which requireth that she be a teacher of honest things As for the latter this dutie of teaching honest things belongeth vnto them as gouernours of their family wherein Salomons mother is a notable president who instructed her sonne what my sonne and what the sonne of my wombe c. and Timothies mother and grandmother Lois who acquainted him with the Scriptures from a child and what else proued these but rare men full of grace and pietie Vse 1. This reprooueth such as neither are able nor willing to call on others vnto the practise of Christian and honest duties the knowledge of God seateth not in their hearts nor the law of grace in their lips 2. Others are teachers but of dishonest things their mouthes are euer open but like the open vessells which in the Law were accounted vncleane nothing but idle and lewd speach nothing but impertinent or detracting speach proceedeth out of them all kind of language fitteth their mouthes but that which befitteth holines and honestie such as whose yeares calleth for grauitie and gracious sauorie speach euen in the presence of younger women are safe if they can chat away much time in ripping vp the loosenes of their young and wanton daies or the faults of this or that man or woman this is their table talk this is the speach wherewith they season the young and tender yeares of their children the which these new vessells easily and long after reteine who for most part by their gracelesse courses repaie their mothers barrennesse of gracious speach other speach then this if â—auouring of grace and pietie let it be offered it is as welcome as smoke to their eies Vse 2. How much more is the master of the family bound to the trayning vp of this familie in holy and honest things for the wife must herein onely helpe forward his paines The Lord wisheth the fathers to laie vp the memorie of his great workes for the instruction of their children and the master was the Prophet in the house and accordingly the children after them could say we haue heard our Fathers say thus and thus their bookes were their fathers mouthes But how carelesly is this great dutie neglected of most men that many children may say truely we haue heard our fathers sweare curse and lie backbite slander but seldome or neuer haue they declared vnto vs the great things which the Lord hath done for vs seldome or neuer haue they become teachers of holy or honest things vnto vs either in their word or conuersation Vers. 4. That they may instruct the younger women to be sober minded that they loue their husbands that they loue their children 5. That they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of It beeing required that the elder women should be teachers of honest things the Apostle in these two verses doth these three things 1. he sheweth who be their schollers namely the younger women as also the lecture they are to read vnto them namely sober mindednesse that is by their counsell and example frame them to become wise in the performance of all the duties of their seuerall places for the Greeke word howsoeuer it seemeth at the first sight to expresse one only vertue yet is it to be extended to the generall information of them vnto moderation prouidence modestie faithfulnes diligence and euery other vertue sutable to their age and condition of life For it is most properly and vsually ascribed vnto schoolemasters who haue youth committed
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
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
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
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâ—ssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.
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
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
of Christ and the expressing of his vertues Whence it is that the Apostle praysing God for the faith and loue of the Colossians presently pointeth to the naturall mother of these vertues of whom they both are bred and fed for the hopes sake that is the glory hoped for which is laid vp for you in heauē And the same Apostle exhorting the Philippians not to minde earthly things but to trafficke as the citizens of heauen noteth this the most effectuall reason because from heauen they looked for a Sauiour who would change their vile bodie and make it like his owne glorious bodie Vse 1. Ministers must take heede of earthly mindednes not seeking theirs but them who are committed vnto their trust not onely hereby to auoyde offence but also that they may feelingly speake of such points as concerne the forsaking of the world in affection a point most difficult to learne from the most sanctified teacher Which course if a minister take not long may he looke for an haruest yea euen till his eyes faile but he shall neuer see his seede againe he hath sowne to the winde and what can he looke to reape but earthlinesse or atheisme amongst his people For mens minds will be working and setling themselues vpon some pleasurable and profitable obiect if not vpon that which is truely good yet at least vpon that which is apparantly good and their hearts can neuer be taken off things belowe but remaine wordlings still vnlesse we shewe them better treasures elsewhere and that in such feeling manner as they may thinke we speake in earnest And againe if they without this doctrine be suffered like the Sadduces to include all their hopes desires in this life no other fruits can be expected but open Atheisme and contempt of God Vse 2. People must conceiue that now in the ministerie they are called to the beginnings of the heauenly life For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules but as loue desireth present communication and vnion with the thing loued so the Lord entreth into present league with such as he striketh his euerlasting couenant withal neuer marrieth himselfe into any soule in that indissoluble wedlocke with whom he contracteth not himselfe euen here vpon earth And seeing the Gospel in the ministerie of it is the Lords loue letter euery one in the hearing of these glad tidings must say to his soule this is the suite and offer of God vnto mee calling me in this sermon to nearer fellowship with himselfe oh vnthankfull wretch if I refuse his loue if I still cleaue vnto earthly affections and earthly conuersation on whom so much labour is spent that I might bee called out of the world Vse 3. Hence may euery hearer make a triall of his profiting vnder the ministerie looke how much thou findest thy heart lifted vp towards heauen and heauenly things how much thy earthly cogitations are abated how much thou findest saluation neerer then when thou first beleeued so much hast thou profited by the word and no more The which checketh many of our hearers who are euerie whit as worldly as earthly minded as they were at their first receiuing of the Gospel and some professors that haue much earthlinesse bound vp in their bosomes the following of their owne ploughs causeth them often contentedly to pluck their hands from the plough of the Lord. And because it is common with men to thinke they haue attained inough in Christianity when they haue gotten a little knowledge and may now make holiday and go no further it is meete that all of vs should bring our hearts to some certaine triall and touch whereby we may haue assurance that the word hath framed them to this temper of which we speake and that we may doe as by many other so especially by these three notes 1. Whereas all earthly reioysings are condemned as wherein men easily loose their hearts and whereby death is made distastfull and vnwelcome examine whether thou reioysest in God in his word and graces as in thy chiefest ioy and aduantage 2. Seeing in all our earthly employments we may not while we vse the world become worldlings whether by all earthly things we be drawne to the loue of heauenly for although God hath appointed but one Sabboth in seauen daies yet to a Christian euery day is sanctified to be a rest from all the deeds of the flesh wherein he is to walke with his God and shew forth the religious keeping of his heart and good conscience in euery action of his whole life so making euery action of his particular calling a part of Christian obedience and dutie vnto God 3. Seeing a well ordered heart hath nothing in earth in comparison of God search thy soule whether it findeth more sweetnes in the seruice of thy Lord then in his outward benefits as there is great reason seeing these must leaue thee or be left of thee before or at the day of death when accounts must also be made both for the getting keeping and expending of them at which time those who with most greedie appetites haue sought them and purchased them shall find them farre from counteruailing that good which they forfeited for them By these notes gage thy heart sound the depth of it and thou shalt doubtles finde such deceit as shall occasion thee to cleaue to that ordinance which he that framed it at the first hath in his wisedome appointed for the further reformation of it Doct. 2. The second instruction out of the words is That true faith neuer goeth alone but as a Queene is attended with many other graces as knowledge loue feare of God among which hope here mentioned not only adorneth and beautifieth but strengtheneth and fortifieth the beleeuer and as an helmet of saluation causeth the Christian souldier to hold out in repentance and obedience Hence it is that our Apostle speaketh not of the faith of the elect but he mentioneth as an inseparable handmaid the hope of life eternall so doth the Apostle Iohn We are now the sonnes of God here is faith making vs the the borne of God and we know that when he shall appeare we shall be like him there is hope and whosoeuer hath this hope purgeth himselfe as he is pure there is the strengthening of the beleeuer in obedience Notable for this purpose is that place in Rom. 5.1 2. c. where the whole traine of graces attending and following faith are fully and excellently described Now this hope is a gift of God whereby the Saints patiently and firmely expect good things to come alreadie beleeued especially their resurrection and life eternall prouoking them in the meane time to all dutie In which description diuerse things are to be considered First the originall of it It is a gift of God and obtained by prayer as faith also is whence the Apostle praieth that
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
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
fire from heauen know not of what spirit they are of 3. The Minister is to watch ouer mens manners more then others now if espying as he shall contempt and rebellion in some malice deceit dissembling in others and vnkindnes and vnthankefulnes in euerie corner what a life should he lead if he should be alwaies readie to draw if he should not beare with some faults and take none at the worst yea if he should not resemble God himself whose roome he standeth in who striketh not for euery escape but is slow to wrath and grieued for the euill Let none here alleadge Christs whipping the buyers and sellers out of the Temple for he was not onely a Minister but the Lord of his Temple Nor the Apostolicall rodde wherewith Peter strucke Ananias dead and Paul Elimas blind which was a gift extraordinarie and temporarie We must walke by this ordinarie canon which prohibiteth a Minister to be a striker Vse 1. What an happie change of things should our eies see if this one charge of the Apostle were duely obserued how might brethren liue together in vnitie although they retained some difference in iudgement in things circumstantiall and of lesser moment then such as are too hot might be wisely cooled without chafing and storming such as are weake might be by softnes and gentlenesse suported by the stronger such as haue strayed might by the spirit of meekenesse be reduced into the fold and such as are loath to step awrie should be incouraged in their godly care And surely this is the meanes vsed by Christ and his Apostles in the building vp of his kingdome and maintaining of his causes who while they had power to command did rather choose to beseech men and not onely practised in their owne persons but prescribed to all those who were to succeed them in their labours and to continue the ministry vnto the end Wheras contrariwise what is it that hath vpholden Antichrist so long and quickned and preserued life in bad causes but violence crueltie and rage against the seruants of God The strongest arguments in Poperie were euer fire and fagot and if they could not take away the reasons alleadged by the word this they could doe euen take away their liues by the sword of the Magistrate 2. Here are reprehended many Prophets and the sonnes of the Prophets who perhaps in the schoole of the Prophets are no better then swashbucklers fitter to receiue pay in the field then pension from the Churches patrimonie resolute Lamechs who readily reuenge an iniurie seuentie times seuen fold whose glorie is to quarrell and stand out at swords point with any man that which is Gods glorie they deem cowardise namely to passe by an offence How doe these consider that they are either dedicated vnto or dismissed with the tidings of peace that they are to serue vnder the Prince of peace euen the head of our profession who in his owne person bare all iniuries rebukes and buffettings of sinners and commanded his disciples to turne the other cheeke to the smiter not that it is not lawfull for them to stand vpon their lawfull defence but to be so farre from offering or returning iniurie as that they must rather suffer twaine then revenge one 3. The same dutie belongeth to euerie Christian for the Apostle speaketh not a word in all these ministeriall directions especially in the manner and carriage of the life of the Minister but it concerneth euery man in his place and may be his glasse of whatsoeuer condition he be And who seeth it not vnlawfull for any of Gods people to liue in wrath and enmitie or as we say like dogs and cats but as the children of one father members of one bodie maintainers of one faith and expectors of one glorie The subiects of Christs kingdome are no longer cockatrises basilisks Lyons but lambes and as sucking children harmeles and innocent so saith the Apostle the wisedome which is from aboue is gentle peaceable c. Which meeteth with a number of men marked as Caine was with the deuils brand who was a manslayer from the beginning who are men of a word and a writ nay a word and a blow if not a stabbe caring no more in their furie to spill a man then to kill a dogge such a blacke image of the deuill is stampt vpon them as they are professed enemies to the image of God and care not in how many they can extinguish it But such bloodie men whose valour and sport it is to fight it out and quarrell are for most part hit home in earnest and as they are the enemies of the commō societies of men are by God suddenly rooted out of their societie and seldome go to their graues in peace for the Lord scattereth the people that delight in warre and the cruel and bloodie man liueth not out halfe his dayes He that sheddeth mans blood by man commonly his blood is shed Abner slayeth Asahel Ioab slayeth Abner and Salomon slaieth Ioab Not giuen to filthie lucre This vice of couetousnesse is the fifth and last reckoned by the Apostle of which he would haue the Minister free The word noteth such a one as beeing greedily set on gaine and outward profits bendeth the greatest part of his studie that way or else one that will take any course vse any meanes lawfull or vnlawfull refuse no occasion but out of euerie thing neuer so base and meane can carue his owne commoditie no matter what winde it is that bloweth in his profit But to shew that all is not gained which is thus gotten the Apostle cals it filthie gaine or lucre 1. because this immoderate and vnnaturall affection maketh a man most base and sordid in getting seruill in keeping and illiberall in expending 2. because by getting or keeping this gaine some filthie sinne or other will cleaue to the fingers as in Achab and Iudas couetousnesse and murther were coupled in Achan and Gehezi couetousnes and lying were combined In the Priests and Prophets of Ieremies time couetousnesse and all manner of iniustice from the greatest to the least euerie one is giuen to couetousnesse from the Priest to the Prophet they deale all falsely and no marueile if the roote of all euill be so fruitful in all iniquitie Doct. 1. The Minister of all men must be free from such a base sinne as this is the man of God must flie earthly mindednesse as a sinne most dishonouring his high calling and disabling him from the dutie◠of it Reas. 1. This vitious affection distracteth him and infoldeth him in many impertinent businesses stealing away his heart and causeth the proper duties of his calling to lie neglected Most fitly did the Apostle compare the worke of the Ministerie to a warfare and inferreth this same reason against this vice in the person of a Minister that as he which goeth a warfare doth not implicate and entangle himselfe with the affaires of this life but hauing receiued
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
other Priests might not marrie diuorced or defiled women but he may not marrie a widowe but a maid onely Neither might he mourne at all no not for his father or mother which was lawfull for the other Priests thereby to pollute himselfe and the holy place All which with a number moe such solemne rites betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice Whence I conclude that if in those that ministred but in a material Temple that serued but in shadows types and obscuritie that in comparison were so farre off from the ministerie of the spirit of grace of libertie of life and so after a sort from God himselfe was required such legall holynesse at the least how much more is the truth of those representations requisite in vs who serue in the spirituall house of God who carie the substance and the bodie and are so much nearer drawne vnto God by how much he beeing a spirit delighteth in spirituall seruice before elementarie In Exod. 19.22 there is a speciall iniunction that the Priests who were to come to heare the law deliuered should be sanctified least the Lord destroy them much more then those that are the mouth of God in the newe testament to deliuer the law and Gospel should be carefull of their sanctification least the Lord sanctifie himselfe in their confusion For else those should not be such sure consequents of the Apostle where he dehorteth Christians from vnholinesse and prophanenes because of their present condition in that they were not vnder the lawe but vnder grace and that they were not come to mount Sinai but mount Sion And if such arguments were strong enough to binde common Christians to followe holinesse without which no man can see God surely farre stronger are they to enforce the dutie vpon the minister whose whole doctrine meditation speaches and actions priuate as well as publike should sauour of the spirit of God and of his blessed regiment in their hearts Vse 1. Profane Ministers are hence admonished oâ— their danger and vnfitnes how dare they take Gods name in their mouthes when they hate to be reformed How dare they rashly attempt to touch holy things with vnwashen hands when Dauid a most holy Prophet of God would not compasse the Altar nor participate in holy things before he had washed his hands in innocencie are such fit successors of the Prophets and Apostles who were called holy men of God not only in that they were penmen of the Scriptures and immediatly assisted and inspired by the holy spirit of God and freed from error in their doctrine which priuiledge we cannot succedâ—â—hem in but also in regard of their holy and innocent liues wherein also they shined as lights in the world expressing and shewing in life the life of that true and pure religion they taught vnto others 2. Let such as count this holines which is nothing but puritie of heart and life in Minister or people too much puritie and precisenes see their error and repent of it if they shall not see God who are without it much lesse shall such as scoffe at it We serue a God of pure eyes who hath pronounced blessing vpon the pure of heart and threatned that dogges and vncleane persons shall stand without the gate of that holy citie Notwithstanding therefore many a fooles bolt if that be puritanisme which many so esteeme it becoÌ„meth all the people of God much more his Ministers in that way which they so tearme to serue the God of their fathers 3. Note that marriage is no impure or vncleane condition of life nor a breach of chastitie and holynes for â—e that in the words before is permitted to be the husband of one wife is here called also to holynes and chastitie Temperate The Papists to maintaine the former error of single life translate this word continentem but the words of Scripture which for most part are more generall and figuratiuely comprehend many particulars either in commanding or prohibiting may not be restrained to strengthen Popish error For although all the vertues of the seauenth commandement may be here included yet the word is more generall then so seeing he is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath any thing in his power that is Lord ouer a thing to command it and enioy it and here one who is Lord ouer himselfe his lusts affections appetite who enioyeth these and is not theirs who keepeth the command of these and they haue not him at command requiring that the Minister should be a man that can curbe and bridle himselfe in his will to ouermaster it in his affections of desire reuenge mirth sorrow c. to moderate them that they exceed not the meane and due measure in his appetite of meate drinke sleepe recreation that it be not inordinate yea in all his parts his hands his eyes his tongue c. so order himselfe as that no vnseemely kinde of gesture fashion word or dealing proceede from him which may disgrace his calling but to carie himselfe in such a temper as becommeth the former vertue of holines For euen the word hath affinitie with that which we call a right temperament or constitution whether of humors in the bodie or affections in the soule which is when none is predominant but one of them is equally mixed and qualified by another as strong wine is tempered and allaied with water and implyeth that the Minister by reason wisedome and religion especially either allay or breake off the headines and violence of those troublesome lusts and affections which may otherwise molest him and exceedingly preiudice him in the workes of his calling This vertue then standing in the moderation of our desires in the vse of all the gifts and liberties we enioy as also in laying a law vpon our selues that no inordinate lust beare sway in vs it cannot but be most nenecessarie in a Minister who may not either in his priuate course vnfit himselfe to the performance of his calling by the immoderate affection or vse of any externall libertie as of meate drinke recreation riches much lesse in his publike execution may he administer holy things as the word sacraments prayer according to distempered passion or affection as of anger sorrow lightnes or any such And further as it is a great preseruatiue in him of an equable and constant Christian course so is also a great nourisher of his inward quiet and outward peace and so procureth his freedome vnto ministeriall duties which aboue all other require that a man should be wholly his owne and the Churches for it bringeth downe high thoughts and proportioneth the minde vnto such an estate as becoÌ„meth the simplicity of the gospel it cutteth off al affectation of state pompe sumptuousnes superfluities aboue that which becommeth a Minister of Christ which things make rich men indeed but poore Ministers for the most part Now the meanes to attaine this vertue
bellie then a man But many such bellies want eares 3. An honest calling is a schoole of Christianitie that 1. looke as little children are sent to schoole to keep them out of hurts and vnhappie turnes so diligence in the calling fenceth vs from taking harmes by Satans temptations we lie not so open vnto his assalts againe it is a bridle to restraine our own lewd desires abating wicked lusts abandoning lewd company and fitting vs for the Lords appearing whose seruice we are in 2. In this schoole of the calling a man performing duties for the Lords sake hath daily practise and encrease of graces such as faith obedience patience meeknes constancie truth invocation thanksgiuing and hence are daily enabled to take out further lessons for time to come from the daily experience of Gods goodnes for time past 3. In this schoole we learne to be teachers of others and in time come to be patternes vnto others of the right vse of the world while our selues vse it euery day as not vsing it at all and while we so play the good husbands as that we keep our selues from beeing worldlings not laying by our heauenly minds in the midst of our earthly busines whereas the idle person that entereth not into this schoole is out of Gods protection and neuer out of Satans snares his heart is like the feild of the sluggard ouergrown with thistles and weeds his lusts so farre preuaile with him that he is rather a spectacle of reproch then a patterne for imitation and if euer he had any good things in him they are perrished for want of emploiment for as the rust fretteth vnused iron and the mothes eate vnworne garments so good things ar shaken out of the heart of him that neglecteth the vsing of them 4. Consider the danger of those that stand idle all day long passing their dayes in all delights one in one voluptuous lust another in another the Apostle saith of them all that liuing in pleasure they are dead while they liue the soule of such a one is but as a carkase his bodie as a coffin he rotteth away in vnprofitablenes while he liueth and as a standing poole putrifieth the prouerb is true of such a man his soule is but as salt to keep his bodie from stinking aboue gound And thinke we they shall liue when they are dead who are dead while they liue no surely but seeing they did not subiect themselues to the law of all mankind Gen. 3.19 In the sweate of thy face shalt thou get thy bread they shall neuer escape that other sentence take the vnprofitable seruant binde him hand and foote his hands and feete were bound when I called him to walke and worke now bind him hand and foote and cast him into hell Now for the latter of these vices reprehended in the latter word it is worth marking to obserue how aptly the Poet ioyneth them together which seldome are disioyned because the one of these is the gound of the other And as it is true in all sinnes which we say of euills that one commeth not alone for they are accompained still with their supporters so these two sinnes are of such speciall acqaintance that as we say of a paire of turtles looke where one is the other lightly is within lesse then a coytes cast so where the one of these is it will not be hard to descry the other If there be idlenes there will be intemperance and if intemperance there must needs be idlenes And therefore our Sauiour hath combined them as neare as the cause and effect which cannot be sundred Luk. 21.34 Take heed least your hearts be oppressed with surfetting drunkennes and so that day come on you vnawares implying that intemperance oppresseth and maketh the heart dull and heauie and when the heart is so aggraued the whole man is vnfit either for heauenly or earthly exercise In like manner the combination of Sodoms sinnes sheweth the same truth Ezech. 16.49 Pride fulnesse of bread and abundance of idlenesse And therefore seeing a man can neuer sufficiently perswade diligence in the calling till this intemperance be disswaded it shall not be amisse in few words to speake of this sinne and perswade the contrarie vertue for the preseruation of it And because this kind of intemperance is restrained to the bellie I describe it to be an inordinate appetite or immoderate desire and vse of meate and drinke and this is when a due meane is exceeded either in the costly and excessiue preparation of them for our selues or others or in the two liberall and excessiue vse of them so prepared a vice which is a speciall enemie to all good duties towards God or man making men vnfit to the word of God either to read or heare it vnfit to pray to meditate to remember the works of God with praise and thanksgiuing so as a man giuen vp to this sinne is sunke downe in Atheisme nay in Idolatrie hauing no other God then his bellie a more base idolatrie of many Christians then euer was any of the Heathen who would worship the sunne moone starres and glistring mettals but to haue worshipped the bellie and draught they would haue abhorred And for the duties of the particular calling they must lie lea the bones of such full bodies had rather be at rest or to keepe them from sleep must rise vp to play but altogether vnweldie to any more serious busines And thus by this sinne men make themselues in stead of Gods Temples Satans kitchins filling their bodies with noysome lusts and deadly deseases their soules with a number of dangerous sinnes which shut them out of heauen framing their liues liker to the bruit beasts then reasonable men and in their deaths for most part no lesse brutish then in their liues Now for the better auoiding of this sinne I will propound some reasons and after them some rules of direction The reasons are three 1. The Lord is liberall but not prodigall of his creatures and they are his and not ours but by his leaue neither doth he euer giue leaue to vse them to our owne hurt as many riotous persons doe who with the glutton faring deliciously euerie day in their feasting and banquetting besides the wast of many excellent creatures of God 1. loose their time 2. spend their goods which ought to haue beene otherwise employed 3. neglect the duties of their generall calling of Christianitie and omit the necessarie affaires of their particular course of life 2. This is one of the practises of those that are in the night whereas we professe our selues to be of the day and is a weed or rather an olde ragge which must be put off before Christ can be put on 3. The time calleth vs rather to fasting weeping and euerie worke of repentance then to eating drinking chambring c. For if we consider the workes of the Lord we shall see his arme stretched out and his hand
is euerie where a reproach but here besides that it marreth such a necessarie dutie and hardeneth the person vniustly reprooued against a iust reproofe for time to come it carrieth many blots with it For 1. it argueth him to be a busie bodie who especially if a priuate person pryeth into other mens actions that he may catch matter of reprehension whereas it is not the part of a prudent Christian to seeke out the sores of others but wisely to heale those which beeing in his way and calling he meeteth withall 2. It argueth want of loue to receiue hastily reports against such as we professe freindship vnto with whom a rent is made where none was nor needed to be iustly taking themselues iniured when they see themselues discredited in our hearts causlesly or else their names not sufficiently tendred of vs. 3. It argueth want of wisedom and great indiscretion rashly to reprooue that wherof either the partie knoweth himselfe innocent or else is done secretly now that is secret to vs which albiet it be knowne to others yet is not sufficiently knowne to vs the note of a foole saith Salomon is to beleeue euery thing and of a slanderer to discouer secrets Prov. 10.19 Quest. But what if I heare a report of my neighbour and I haue a vehement suspition and some presumptions that it is true may I not vpon those reprooue Ans. In this case obserue two rules The former in Deut. 13.14 Thou shalt rather seeke and make search and inquire diligently and if it be true and the thing certaine then thou maist safely reprooue 2. If thou canst not be certaine then reprooue not but vpon supposition thou canst not here say directly as Nathan to Dauid thou art the man For such a plaine reproofe implieth the certaine knowledge of a sinne which we must not suffer vpon our brother Leuit. 19.17 Sharpely It will heare be demanded what is this sharpe reproofe here mentioned Ans. To know it the better we may consider it either in the person of euery Pastor or that which is in the seuerall Churches The former belonging to euery Pastor standeth 1. in the enlargement of sinne knowne to be committed that it may appeare vnmasked and in it owne face that thus it may appeare more ougly and odious both to the vnderstanding and iudgement of the sinner 2. In following it with the curse of the law denouncing out of the word those plagues of God which shall surely ouertake such a partie if he faile of vnfained and seasonable repentance that thus there may follow a renting of the heart a breaking vp of the fallow ground and seeing one measure of sorrow fitteth not all sinnes such a measure of sorrow in the soule of the sinner as the degree of the sinne deserueth The latter kind of sharpe reproofe is that whereby the Church seeketh to recall offenders Neither is this that of the ciuill sword but is spirituall and respecteth the soule alone and standeth in three things 1. Admonition with denuntiation of iudgements 2. In suspension from the Lords table 3. In excommunication whereby the obstinate offender is giuen vp to Satan for the humbling of the flesh and sauing of the spirit as by a desperate remedie The error will not be great to vnderstand either of these in the precept but if either more then other I encline rather to the former namely that Titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine rather then in exercising the censures of the Church whereunto both the words before and the verse following seemeth to encline Doct. According to the nature of sinnes and sinners we must set an edge vpon our reproofes and sharpen them for all sinnes are not of one size nor all sinners of one straine but some sinnes are more enormious then other and some sinners are more obstinate then other Some sinnes are of ignorance some of malice some secret some open some sinners are as waxe to worke on some are stonie and stifnecked some haue here and there their freckles and frailties on them others are spotted all ouer like the leopards or like the Ethiopian they neuer change their hew no washing doth them good Now we must wisely put a differnce betweene both Compassion must be shewed vpon some and others whom loue cannot allure feare must force some must be saued by loue and some be pulled out of the fire some sores need but a gentle lenitiue some a sharper drawer some require but the pricke of a needle to open them others a more painefull lancing and cutting and some a cutting off Obiect 2. Tim. 4.2 Reprooue with all long suffering how can that stand with this precept of sharpe reproofe Ans. Some which commit these two places together would reconcile them againe by considering the persons to whom the Apostle writ them the one Timothy who they say was seuere austere and therefore is exhorted to patience and meeknes the other Titus who was gentle and meek of nature and therefore spurred vnto sharpnes and seueritie But the context applieth it selfe fitlier to their answer who draw the difference from the people ouer whome they were set The Cretians were hard and reâ—ractarie full of bad qualities as here we see the Ephesians among whom Timothy was sent were of some better temper and disposition and therefore were more mildly to be delt withall Besides more mildnes was to be vsed with such as yet had not beleeued then those who hauing professed the faith in word and yet departed from it againe as the Galatians and these Cretians with whome Paul was so sharp and this difference also some of the auncient put between these two peoples of Ephesus and Candy But howsoeuer the places are easily accorded for euen to the worst much patience and lenitie must be vsed till it be dispised and till it be cleare that no meeknes will serue to winne men but then it is high time that seueritie should terrifie those who by lenitie would not be allured according to the example of God himselfe Rom. 2.4 Vse 1. As all Christian duties so this much more ought to be ordered by Christian wisedom and therfore Ministers especially must labour for the gift of discerning to iudge aright of persons and sinnes Of persons which are of Hagars seede and which are free borne of Sarah which men need the rodde and which the spirit of meekenesse Of sinnes which be greater for which the wounds may be the deeper which be larger for which the sorrow may be enlarged and in a word which are hard knots which need hard wedges 2. With wisedome and loue euery Minister must ioyne zeale and conscience yea in some case vehemencie seueritie in their reproofes dealing as the Lord himselfe doth often in setting the sinnes of men in order before them If he be to deale with Heliâ—s sonnes the sonnes of Belial it will not serue the turne
pleased not himselfe but others Whatsoeuer then it is of this ranke which either would weaken or not edifie our brother be it neuer so lawfull neuer so profitable to our selues neuer so powerfully by earthly authoritie enioyned Christians who are not borne to themselues but vnto Christ vnto his Church and vnto the fellowe members must not dare to meddle with it seeing the higher commandement of God bindeth to giue no offence neither to Iew nor Gentile nor to the Church of God And herein let vs propound Daniels example for our imitation who to many might seeme not only too strict but verie vnwise for so small a thing as he stood vpon to forgoe the Kings fauour and his owne aduancement yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others he would not doe the least euill for the greatest good it was not frowardnesse in him nor disobedience to the King but conscience and obedience to God which made him keepe himselfe pure from it Thirdly although we vse things indifferent in faith and loue and yet forget sobrietie we impure them vnto our selues Then we vse them in sobrietie 1. when we vse them as helpes in our callings generall and speciall The former when in the vse of meates drinkes apparell sleepe recreation riches c. we still preserue in vs a fitnesse vnto the duties of pietie and Gods worship The latter when we exceede not our abilitie but square and stint our selues in them according to the most sober of our age degree condition and trade of life And both of them when no vse of these is any hinderance to any dutie of the first and second Table so as we neither be drunke with the pleasures of them nor oppressed and made heauie by them and so the day come on vs vnawares 2. When in regard of our affections we haue the command of these things and not they of vs 1. Cor. 6.12 all things are lawfull for me but I will not be brought vnder the power of any thing The cheife point of Christian libertie is to vse the creature as not vsing it reioyce in it as not reioycing to buy as not buying to haue a wife as not hauing one to vse things a while rather then to enioy them and much lesse to be enioyed of them Vse Now to drawe this doctrine into our best vse it will be worth our inquirie to consider how grieuously men offend against al these rules in which that men may better take notice of their continuall failings I will stand somewhat the longer and manifest how men impure these things 1. in generall 2. in speciall and both according to the former rules In generall men impurelie vse them two wayes 1. in not sanctifying their persons 2. in not sanctifying the creatures For the former vnsanctified persons and vnbeleeuers receiue the creatures and comfort of them onely as the fruits of Gods generall prouidence and power whereby he sustaineth all the creatures the bruit beasts the sensles creatures nay the verie substances of the deuills themselues but not as the gifts of God become in Christ a prouident Father nor as tokens of his speciall loue as towards his children And therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of God because all things succeede with him and he thriueth in his designes yet in truth he hath no more cause then the deuil himselfe hath because he is the God of the world and Prince of the aire mightily preuailing against the children of disobedience for these are so farre from beeing speciall loue tokens that they are signes of a fearefull future wrath because by them they haue thrust and heaped vp the measure of their condemnation Secondly the creature not sanctified by the word and prayer is impurely vsed and therefore generall is the sinne of the most who profanely and brutishly receiue them without prayer and thanksgiuing by which both the creator and the creature is blessed The former obtaineth a blessing which is the applying of the goodnesse of the creature to our comfort without which we may haue bread and want the staffe of it put on cloathes and not be warme get riches but want the fruition earne wages and incomes but put them in a broken bagge be diligent in our callings but not thriue by them for this blessing and comfort of the creature commeth meerely and more immediatly from the band of God how is it not then most meete that we should begge it at his hands This would the Lord teach when he commandeth his people to sanctifie their verie houses and dwellings so in Abrahams seruant and Paul who prayed for prosperous iourneys Act. 25.5 The like ought we to doe in all our recreations and hauing receiued our comfort from any thing we must turne vs to the other part of our prayer which is thanksgiuing not onely for enioying the creature but that we haue it by vertue of the promise neither onely for the vse but for the right and holy vse of it which is the portion but of a fewe The two precepts of the Apostle are worthy our continuall meditation and practise Pray continually In all things giue thankes How many are so farre from this as that they either cannot or are ashamed to pray and praise God for their liberall prouision in meate and drinke a man cannot imagine the bruitishnesse of numbers of men and perhaps reputed Christians in this behalfe who no more lift vp their hearts or hands vnto the Lord then the bruit beasts themselues which deuoure the food but cannot consider that they are fedde by some other thing without the foode it selfe such persons as little conceiue that in Adam all the creatures and the right in them was lost so as there is no right left in them but by leaue from God through Iesus Christ as little doe they depend vpon God for his blessing which is the staffe of their liues but rather in the midst of Gods mercie they grow vp into securitie and forgetfulnes of him yea lift vp their heeles against him and corrupt themselues in the things they vse giuing vp themselues vnto intemperance idlenes filthie lusts speaches and actions and all because God is not at their tables but is driuen thence Now that I may convince this generall sinne to be an high kinde of impietie and not so indifferent as many account it I will vse some reasons to shewe that no man ought to presume without turning to God to vse any of his creatures For first whose are the heauens and earth and the furniture of them the birds of the aire the beasts of the field the sheepe on a thousand mountaines they are mine saith the Lord. Who is it that openeth his hād and filleth all things who spreadeth our cloath for vs who filleth our cups who maintaineth our tents who laieth our liues the Lord doth
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
hast betaken thee to another seruice then that of men and must carie thy ministerie as becommeth a sound teacher of the truth which is according to godlines Teaching vs that Doctr. No Christian Minister nor man must be so shaken at the vngodly courses of others in their ranke as that they either giue ouer or giue backe from their vprightnes in their duties for Titus although he might seeme to be cryed downe by the generall voice of false and pompous teachers yet must he not bee silent and though he might be troubled and opposed yet must he not be timorous or sluggish and though his doctrine were not receiued nor obeyed yet he must not bee wearie of tendring and teaching it yea be it that the world would rather applaud mockers and time seruers yet must not he discontentedly with Ionas turne another way but looke vnto his owne dutie in seruing God his Church and mens saluations let others stand or fall to their owne masters it is safe for euerie man so to lay his counters as that his Master may finde him doing yea well doing The like precept receiueth Timothie euill men and deceiuers waxe worse and worse deceiuing and beeing deceiued but continue thou and cap. 4.5 many shall turne away their â—ares and be giuen to fables but watch thou and what a good proficient Timothie was herein the same Apostle sheweth Philip. 2.20 for when all sought their owne yet then he as a sonne with the father serued with Paul in the Gospel 2. It is no slender commendation which a man shall receiue from the mouth of God if with the Minister of the Church of Peâ—gamus he shall beare the name and word of God euen there where â—â—tan hath his throne and then when Antipas that faithfull witnes was slaine 3. The Lord for this end permitteth many generall defections and corruptions not to this purpose that the godly should shrinke but to trie them whether if they see themselues alone with Elias and euen their liues sought also they will stand in their vprightnes whether when all Israel goe after the gods of their fathers they and their houses with Iosuah will serue the Lord and whether those that professe the Lord wll walke by rule or by example Vse 1. Let none that professeth Christ take offence at the differences of iudgement or practises amongst men in the world whether in the Ministers or other men The truth was neuer but one although there was euer difference in the preaching of it Some Prophets were smooth and sweet tongued some Apostles so stiling themselues were much in speech but not so much in power some Ministers must haue their portions here must haue pompe ease wealth and applause and this makes them marchants of the word and speake to their owne endes and drifts Others there are whose portion the Lord is vnto whom they would approoue their hearts and therefore in sinceritie and as of God in the sight of God they will speake The former may be many and mightily backed with the grace of great ones and perhaps but one Titus to withstand them all yet if there be but one Micah one Titus he must hold him to wholesome doctrine to Gods truth against 400. yea 4000. of them There is also as great difference in their sufferings the former if they should worthily suffer as euill doers they shall not want mediators and moderators the latter in suffering for well doing are in their iust defence like Paul who in his answering had no man to assist him but all forsooke him Here now is a triall which will cause 70. disciples to fall off from Christ at one clappe nay which may occasion the moouing of Christs question to the twelue to those who are sound Christians but shaking will yee also goe away But we must be wise of heart to enquire where the wholesome word is and whither else should we goe 2. In the differences of mens courses we must looke directly to the word which though it prescribe straight wayes to heauen and those beaten with the feete but of a fewe and those fewe by the most accounted singular and vnwise yet is it good to marke what God speaketh what if we be as signes and wonders yea as gazing stocks to men what if the wicked wonder and speake euill of vs because we runne not to the excesse of riot with them yet must we beware that we be not plucked away with the error of the wicked and fall from our owne stedfastnes Excellent is that exhortation Isai. 8.12 Say not a confederacie to all them to whome this people say a confederacie but sanctifie the Lord in your hearts and let his feare be your dread so in thy calling let all thy trade vse deceit and falshood in word and action but let them not be a rule for thee for thou must walke to heauen by other direction Wholesome doctrine 1. In regard of the matter 2. of the worke or effect the former when it is sound in it selfe Then is it so 1. when it propoundeth things necessarie to be beleeued or done 2. proportionall to the analogie of faith Rom. 12.6 3. agreeable both with other places and texts collated as also with the antecedents and consequents of the same place 4. when it wholly leadeth vnto Christ the law beeing a schoolemaster to him Gal. 3. and the Gospel teaching nothing else 1. Cor. 2.2 Secondly that is wholesome doctrine in regard of the worke or effect which maketh the soules of men sound and thriuing for it is a borrowed speach from the food or physicke of the bodie to the soule which is the word of God here called againe doctrine and elsewhere the food and bread of life and Ministers Pastors and feeders Now this doctrine worketh mens soules to soundnesse two wayes 1. by drawing vs out of our spirituall diseases not onely inward as of ignorance error hypocrisie c. but outward also as those maine sinnes reckoned vp 1. Tim. 1.9.10 and said to be contrarie to wholesome doctrine This it effecteth 1. by shewing the danger of our disease 2. by applying the remedie 2. by keeping vs in good plight and health not onely free from those former diseases but strong and fresh to the duties of pietie and righteousnesse euen as the bodie is kept sound without onset of diseases by wholesome nourishment Doctr. The scope of euery Minister in his teaching must be to feed the people of God with wholesome doctrine such as may bring the soules of men to health and soundnes For 1. if the common talke of Christians must be edifying ministring grace bring sweetnes to the soule and health to the bones if it be required of euery righteous man that his lips should feed many nay more if the law of grace must sit vnder the lips of euery vertuous woman much more must the Ministers whose office in peculiar bindeth him to be a Pastor or feeder
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
and so to finish their welfare for euer Let them beare that speach in minde Care a while and euer safe Graue The word signifieth a seemely modest and gracious carriage opposed to all lightnesse vanitie or viciousnes in gesture speach apparrell countenance deeds or conuersation and is a generall vertue befitting euery age and euery vocation and condition of life and not appropriated to any one calling or condition more then other required in the Minister 1. Tim. 3.8 in his wife vers 11. and in euery priuate man 1. Tim. 2.1 But yet the older sort in all estates ought aboue other to carrie a constant comlines and graue authoritie yea a fatherly kind of reuerent behauiour that the grauitie of their manners may be sutable to the grauitie of their yeares yea and may adorne their age beeing as farre from the lightnesse of youth in their whole conuersation as they haue passed it in the number of their daies Reasons hereof are 1. God hath honoured them and put dignitie vpon them by reason of their yeares giuing them in the fifth commandement the name and honour of fathers for the loue and reuerence which by their graue and worthy carriage is due to them from their inferiours and Leuit. 19.32 Thou shalt rise vp before the hoarehead and honour the person of the old man Now seeing God hath bound the younger to honour the older he hath also bound the older to maintaine their honour and reuerence by a reuerent and Christian conuersation for honour is vnseemely for a foole Prov. 26.1 2. They are to instruct and admonish others of their dutie and of their faylings and thus ought to become eyes to the blinde and feete to the lame and the younger sort are to heare and waite holding their tongue at their counsell Now let the aduise admonition or counsell be neuer so iust wholsome experienced yet it cannot chuse but loose all the authoritie and credit of it if the conuersation of a man be vaine light youthfull or any way vnseemely so as they who faile from this precept disable themselues from performance of so necessarie a dutie 3. Too common a thing it is in our corruption to lessen in our hearts the due reckoning and estimation of the aged who haue passed their prime and as we falsely say their best daies the prouerb is true we adore the sunne rising but contemne it setting Hence Salomon obserued as we also may behold all the liuing with the second child that is the Prince apparant which was to raigne after his fathers decease or in great families the heires and yong masters who are duly obserued and flattered by all the seruants Now if the older sort would prouide against the contempt of that age it must be by such a seemely grauitie as may dash lightnes euen with the presence so did Iob 29.8 The young men saw me and hid themselues the aged arose and stood vp The which consideration as it teacheth how to reteine the honour and crowne of age so also when men faile of that due regard their yeares seeme to call for that they are not as most old men do to laie all the blame vpon the insolencie of youth as not trained to better manners but to examine how their owne footesteps haue beene directed and whether they haue not let fall the crown of their age which is the grace and grauitie of it and in a word wherein and how farre they haue failed The Heathen could say that the way to Honours Temple laie by Vertues house and it is iust with the Lord that with the vile should be reproach so as the base often rise vp against the honourable and children can scorne the aged in whose words behauiours and actions any vnseemely lightnesse hath bewrayed and discouered it selfe Discreete or moderate The vertue was formerly required in the Minister cap. 1.7 and after in women cap. 2.4 and in young men vers 6. which word because it principally intendeth a moderation of all fleshly concupiscences and desires as also extendeth it selfe to all the parts of the life requiring that all the affections speaches and actions be caried leuell not according to the strength of will or passion but according to the rule of prudence both in forbearing that which is euill and vnseemely as also in chusing and practising that which is good and decent therefore the older sort especially should become singular patterns examples of moderation both in the subduing and extinguishing all rebellious motions affections pastimes and perturbations as also in preseruing in them a wise and vigilant care that their mindes may be kept in such temper as becommeth sobrietie and Christianitie and these not of ordinarie men but such as may bewtifie this age which euen of it selfe is in part disposed hereunto as that holy man obserued among the ancient is wisedome and in the length of daies is vnderstanding Reas. 1. Vnchast desires are foule spottes in euerie age but in olde age most of all How monstrous were it for olde men to watch the twilight to haue eyes full of adulterie to haue their mouthes filled with foule and rotten communication to be drunke with wine vnto excesse how exceeding odious were these things in them aboue younger persons who if they should fall into such misdemeanours some more excuses might be pretended for they might be forced by headstrength of passion and perturbation but these seeme rather to force themselues and sinne of election as such who willingly leaue not such sinnes as haue almost left them nay who rather strengthen their mindes to such lusts as to which their bodies are broken and decaied and thrust themselues vnder the power of such lewde Masters from whome a man would haue thought they should long before haue parted as free men 2. Olde age is an age which ought to be dedicated to the minde meditation counsel ought to be taken vp with more seemely delights and desires euen such as are spirituall and heauenly ought to watch against such lusts as presse downe that the aged man may serue the Lord with more libertie and cherefulnes and intend the straightning of all reckonings between God and them and so the finishing vp of their saluation with feare and trembling for if euerie Christian ought to haue his conuersation in heauen much more such as haue one foote in the graue and hasten vnto the earth Vse This precept iustly reprehendeth many of our elder sort whose bones seeme still to possesse the sinnes of their youth as if they were minded not to lay downe their lusts but in the same graue where themselues meane to lie without all care of beautifying their gray haires with this grace of discreete moderation but in all their words and behauiours remaine as vaine light foolish without sauour of grace as euer they were in their warmest blood that euen as all the dregges are setled in the bottome of a vessell so their courses are filled with
and therefore necessarily supplieth it with moysture and heate of grace And the promise is that those that waite vpon the Lord shall renew their strength they shall lift vp their wings as the Eagles they shall runne and not be weary they shall walke and not waxe fainte Secondly The comfort of old age dependeth hereupon the tedious and diseased daies of which whosoeuer would comfortably passe they must prouide themselues of this supplie For who is it that can say he hath pleasure in those daies when for the darknes and miserie of them the sunne and the moone and the starres seeme to fall from heauen vnto whom Christ the Sunne of righteousnesse hath not risen and vnto whose heart that bright morning starre hath not discouered his brightnes the least beame and glims of whose sauing grace farre surpasseth the sunne in his strength What comfort can be to him whose strong men that keepe the house that is whose armes tremble for weaknes and whose thighs bow themselues as too weake to beare the weight of the bodie vnlesse the Lords arme and right hand become his strength and as a staffe to leane vpon as he was to Dauid 2. Sam. 22.19 What ioy remaineth vnto him whose age hath worne away most of his senses that now hath his eyes dim as Isaaks that with Barzillai he cannot discerne between good and bad he hath no tast in that he eateth and drinketh he cannot heare any more the voice of singing men and women vnlesse he hath attained the eyes of faith to see God in Christ and so with Simeon he can behold his saluation vnlesse he find rellish and tast in the bread of life vnlesse he can heare the sweet note of Gods spirit consenting with his owne that he is Gods child together with that sweet harmony of a good conscience kept before God and men in all things which is heauenly musick vpon earth In a word what solace or reioysing can be to him who hath one foote in the graue that seeth death so neere him daily threatning him and no way to escape him vnlesse herein also the spirit sustaine his infirmitie by assuring him that Christ is his life who hath bereaued that serpent of his sting poyson and venome so as he shall doe him no more harme then helpe him towards his happines Thirdly why should not we thus prouide against that rainie day and furnish our selues against the euill of it seeing the heathen were by nature taught to prouide for themselues such props of their age as they thought would most bestead them both for their vtilitie and delight there is no man that finding his eyes decaying needeth to be vrged to prouide spectacles nor he whose loynes faile him to prepare him a staffe to leane vpon and much more should grace teach euery Christian that when with Dauid through age or otherwise he findeth his flesh fayling him and his heart also then to make the Lord his hope and his portion for euer Fourthly the recompence of this dutie is beyond all our thoughts seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus and God the father appeased in him bodily weakenesse supplyed by spirituall strength corporal death abated yea exchanged with heauenly life all which not onely quell the feare of death approaching but euen whet the desire of it For if Simeon seeing Christ in his armes praieth for his peaceable departure If Moses seeing the land of Canaan from the toppe of mount Nebo could willingly submit himselfe to die If the three famous Patriarchs who neuer sawe the promises accomplished to their owne persons but a farre off promised to their posterities could willingly die in faith how much more shall they be able to wish their desolation who by the eye of the faith shall behold that heauenly Canaan and that celestiall Ierusalem of which the other were but darke shadowes Vse This doctrine cries shame vpon many old men that are as weake or weaker in soule then they be in bodie farre more blind more staggering euery way more sensles more dead they perceiue their faces and eyes looke drooping to the earth and yet their spirits neuer a whit more lifted vp vnto heauen they see the world forsaking them as not able to cherish them any longer and yet cannot they be drawne to forsake the world they cannot but behold the earth casting them off it and making a way fot the next age their posteritie and yet they cast care away and neuer prouide themselues of a continued citie The eie of their bodie seeth how they are growne into yeares and striken in age but the eye of their mindes see not the gray haires here and there vpon them no more then Eprhaims did Euerie man can see and say they are come euen to the period of their dayes and yet no man can say they are come to the beginnings of any true grace Thus although multitude of yeares should teach wisedome vnderstanding faith application yet may young Elihu truely obiect to the reproach not of a fewe that olde age is not alwaies wise Further vrging of this point although carried further in the deliuerie I purposely omit The Lord graunt all of vs whome it concerneth to learne thus much as is said In loue This second vertue beseeming the elder sort not onely as olde men but auncient Christians is brotherly loue which casteth eie vnto all the duties of the second table as faith principally to the duties of the former and most fitly ioined with faith as being the inseparable companion of it and such a marke as freeth it from imputation of deadnesse or vnsoundnesse Which vertue is inioyned euerie Christian olde or young both because it is the newe commandement of Christ as also a note of a Christian and true disciple of Christ Ioh. 13.35 and is besides the bond of vpright dealing in humane societie without which men were little better then wolues or wilde beasts But it is here rather commended to elder men who in this vertue as in the former and following graces must be more at the last then at the first and in whome this grace of loue must be proportionable vnto their faith for this may not be an infant if the former be of riper age but according to the proportion and growth of faith must loue abound And it must be obserued that our Apostle requireth not the vertue simply or in remisse degree or small measure but soundnesse in loue in such a degree and measure as that age seemeth of it selfe to call for Now if we would knowe wherein the soundnesse of loue consisteth it is then sound when it hath soundnesse 1. in the ground 2. order 3. seate 4. worke 5. durance of it First the true ground of all the loue of the creature is the loue of the Creator all the loue of man must issue from the loue of God and all duties of the second table must
of Gods deliuerance 2. Sam. 16.12 It may be the Lord will looke on mine affliction and doe me good this day not making doubt for neither did Dauid in generall but constantly cleauing to the promise call vpon me in the day of trouble and I will deliuer thee Prayer for deliuerance must be ioyned with this expectation of our deliuerance not prescribing time nor meanes nor manner much lesse vsing vnlawfull meanes but reserue vnto the Lord the glory of his wisedome in ordering the whole matter and circumstances of our deliuerance The fifth fruit is a totall resignation of a mans selfe to the will of God and a voluntarie subiection vnto his good pleasure who knoweth out of his wisedome what is the best and out of his loue maketh euery present estate worke to the best to his children example hereof we haue in Dauid 2. Sam. 15.26 Behold here am I let him doe as seemeth good in his eyes yea euen if he should say I haue no delight in thee The third point wherein the soundnes of patience consisteth is in the found durance and lasting of it And indeed not euery patience and tollerance of euill is here meant but such as implieth a delaie and continuance vnder some weight or burthen nay the very word importeth so much signifying as well perseuerance as patience neither is this sound patience a suffering only but a long suffering nor a patience but a long patience such as the husbandman waiteth withall vnto the haruest such as the Prophets endured all hard measure by such as our selues must possesse our soules by and euery possession is of continuance such as maketh not hast yea such as must waite vntill the comming of the Lord. Iames in the place alleadged exhorteth to be patient till the comming of the Lord which is not meant of his last comming to iudgement but of his particular executions beforehand for the deliuerie of his chosen the reuenge of their wrongs vpon their enemies Vse All these notes let vs see the crazines of this grace in vs. It is no patience when men beare out crosses by stoutnes and stomacke neither by a nature not so subiect to impatience for here is not silence vnto God disposing the crosse vnto them So when men can buckle well enough with and swimme out of one kind of crosse which pincheth them not so much but sinke in some other when they must choose their rods and tâ—ialls or else they are heartles and dead in the neast here is a crannie in their patience which will sinke their soules Some againe beare out their crosses because they are yoked and coupled to them like two spaniels which must goe together because they cannot goe asunder but without all willingnes or chearefulnes but this is farre from Christian patience and is as we say patience perforce And lastly when we cannot entertaine afflictions thankefully as finding some goodnes and sweetnes in them when deliuerance is not expected from God as by such who haue title in his promise when we desire to be at our owne hands and will not stay his leisure but hastily like infidels runne vnto indirect meanes and sometime to Sathan himselfe in sorcerers witches when we are so tugged with afflictions as we hold not out but are readie to giue vp all here is all vnsound here men may not onely suspect but conclude from vnsound patience vnsoundnes of loue of faith and consequently the want of the truth in all their profession of religion Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse not false accusers not giuen to much wine but teachers of holy things Our Apostle hauing taught how and what doctrine should be applyed to old men he proceedeth now to make olde women matchable vnto them and therefore he beginneth with the word likewise which sheweth that the same vertues as formerly haue beene mentioned are to be vrged vpon old age of both sexes and who can denie sobrietie wisdome grauitie soundnesse in faith loue and patience to be as necessarie for auncient women as men whether we consider the same inconueniences of the same olde age lying vpon them or the impotencie of their sexe in vndergoing them which yet maketh the want of these vertues farre more miserable then in the other And then he addeth some further duties fitted to their estate which he doth 1. by prescribing such vertues as are seemely for their yeares and 2. by prohibiting such vices as in all ages are wicked but in theirs most vnseemely and scandalous The duties are two 1. an holy behauiour in themselues in the first words of the verse 2. a drawing on of others vnto holinesse and honestie in the latter part of the verse and forward The vices prohibited are two 1. of slaundring or false accusing 2. of intemperate desire or drinking of wine or strong drinkes both which are contained in the middle of the verse But we will speake of the words as they lie in the verse But before we come vnto them we may learne this lesson Doctr. In that wholesome doctrine must be taught and applyed vnto women as well as men note that no woman cannot without danger of damnation despise or neglect the ministerie of the word they beeing as straightly bound vnto the meanes of saluation and the Apostle taketh double paines to teach them their duties Reas. 1. As saluation is one to all so is there but one way to all for as women must haue their names written in the booke of life as well as men that is in the booke of Gods election to life so must they be also added vnto the Church as well as men seeing none are saued who are not added vnto the Church Now this addition to the Church standeth not onely in an outward profession of the Gospel by which they are added to the visible Church for the foolish virgins made a great shewe for a time but in vnfained conuersion and sanctification whereby they are added vnto the invisible Church True it is that women must be ioyned vnto the people of God and therefore must participate 1. in the word which must be preached to euerie creature Paul preached to a company of women among whom Lydia was conuerted 2. in the Sacraments and be both admitted into the Church by baptisme as Cornelius the Iaylor and all their housholds as also strengthned in the Church by the Lords Supper in which they must remember the Lords death vntill he come But all this is not inough yea nothing at all vnlesse they be first knit vnto God himselfe the bond of which coniunction is faith wrought in the heart by meanes of the word and working in heart and life by loue to God and men If then women must beleeue to saluation aswell as men the Iaylor and all his houshold beleeued in God nay if women must continue in faith to which saluation is tyed and not
betweene them bones of enmitie spareth neither God nor man God he accused vnto Adam and Eue and accused Iob vnto God and is called the accuser of the brethren but yet it is not his alone but hath euer since beene taken vp into the practise of his instruments who haue their tongues set on fire of hell where they shall be tormented The nature of which sinne that we may the better discouer we must know that it is sundrie waies committed especially fowre 1. In charging men or women in publike or priuate to their face or behind their backs with things which are false and vntrue so dealt Ziba with Mephibosheth contrarie to true loue which reioyseth in the truth 2. There may be and most vsually is false accusing euen in relating true things sundrie waies as 1. by blasing secret infirmities which loue would haue couered 2. By aggrauating through vehemencie of words facts or speaches which may receiue a fauourable construction Thus Doeg against Ahimelec spake the truth but with a wicked heart insinuating treasonable intentions where were none the storie sheweth the grieuous mischeife that came of that wickednes So dealt Amazia to the King against Amos. And Paul and Silas preaching nothing but the truth are brought to the gouerners and exclaimed vpon as men troubling the citie preaching ordinances not lawfull to receiue and teaching to worship God contrarie to law 3. By changing the truth little or much or adding vnto it Thus the false witnesses against Christ added to his speach I will and made with hands and so peruerted his whole meaning 4. By speaking that which we know to be truth but on no good ground no good manner and to no good end As in speaking of mens euills beeing not called either by the Magistrate or by Christian dutie of charitable admonition of the partie himselfe or others or not in loue and pittie nor sorrow but rather as reioysing in the falls or to no other end but to fill vp our owne mouth with prattle in traducing disgracing and bringing into contempt the person of our neighbour Thirdly this sinne of false accusing may be committed as well in silence as in speach As 1. by concealing wholly 2. by diminishing which is a concealement in part 3. by denying 4. by deprauing truths which may concerne the good of our neighbour especially when his name is called into question or his estate 5. when in our minds we accuse and iudge that done in vaine glorie which is done in simplicitie or in hypocrisie or for commodity or other sinister respects thus are not only the most Christian practises but the whole profession of religion at this day traduced and disgraced Fourthly we may commit this sinne aswell by others as our selues and that either in beeing agents or patients in it The former by suborning false accusers and witnesses as the Iewes did against Christ in the matter of his death and resurrection as also against Steuen his first Martyr The latter by receiuing false accusation for as if there were no receiuers there would be no theeues so would there be no informers and our commandement is to driue away with an angrie countenance the slandring tongue as the North wind driueth away the raine Now all these sinnes with all other of this kind must be auoided of euery man and woman who would not be of that generation of monsters which the wise man speaketh of who in stead of tongues haue swords in their mouthes And let euery Christian consider that expresse charge of God Leuit. 19.16 Thou shalt not walke about with tales among thy people and 2. that whispering and backbiting are reckned vp among the sinnes of those that are giuen vp to a reprobate sence Rom. 1.29 But especially is this precept directed to women because of the inclination of their sex aboue men hereunto for the holy Ghost well knowing our constitutions most aptly armeth vs there where we lie most open and naked hence women are forbidden to goe from house to house as pratlers and busie bodies and they must not speake things vncomely Yea to olde women 1. because their age increaseth the disease by affoarding them more familiar accesse vnto places where may be occasion of much speach and giuing them more libertie and boldnesse and place of speach when it becommeth the yonger women to be silent 2. Their example much hurteth the younger women whom by their vaine iangling and busie babling they corrupt or poison and occasionally robbe and bereaue them of their vaile of modestie shamefastnes and silence 3. It is a great disgrace for their age especially if they professe religion that they who should be matrons and patterns of peaceablenes and amiable carriage should become firebrands incendiaries of families and societies yea the Deuills gunpowder fire too to blow vp a whole world of wickednes The rules to auoid this sinne are 1. Looke to thine owne calling and the necessarie duties of it that so following thine owne plow thou maist haue no leysure to entermeddle in other mens affaires busie-bodies and pratlers are ioyned by the Apostle 2. Beware of enuie which is still hatching and inuenting euill the saying is true malice neuer spake well but is suspitious and deprauing the best persons and practises and is one of the greatest enemies of truth in which Gods image cheifely consisteth 3. Learne to esteeme the good name of thy brother the next thing to his life considering the truth of that homely speach that he that wanteth a good name is halfe hanged and there is great reason that those who would haue their names tendred by others should tender the good names of others doing as they would be done vnto which is the golden rule of all equitie 4. In receiuing reports excuse parties absent as farre as well we can as also facts done so farre as they may be well interpreted where we cannot so do to aduise the reporter to looke well vnto and consider himselfe Not giuen to much wine The Greeke word signifieth such as are become seruants and vassalls to any thing that looke as a seruant is not his owne but his masters at whose command he must come and go whose worke he must performe and cannot chuse his owne businesse and whose hardest tasks he must vndertake euen so the Apostle implyeth that men and women there are who are not their owne but wines that is seruants to wine and strong drinke at the command at the call of it and haue it not in their power to vse as a seruant but themselues are subdued vnder it And what is here spoken of wine may be fitly by Synechdoche referred to all daintines in meats and drinks c. as all inordinate desires of this kind are comprehended in that one phrase to giue the heart to wine Now the sinne is disgracefull in euery man for the commandement is generall Be not drunke with wine
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
way before her and some safeguarding behind her euen so here all the marriage duties going before it made way for it and all these that follow are the preseruatiues thereof all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse And of them all the holy Ghost thought this of home-keeping fittest to follow at her heeles for house keeping is indeed chastities best keeper Not that a woman is neuer to be found without her house ouer her head for many necessarie and iust occasions call her often abroad namely 1. as a Christian the publike duties of pietie and Gods worship as also more priuate duties of loue and workes of mercie in visiting and helping the sicke and poore 2. As a wife both with her husband when he shall require her and without him for the necessarie prouision of the houshold and such like But the thing here condemned is the affection of gadding at any or all houres with disposition of hearing or telling newes or affecting meriments companie expense or excesse accounting the owne house rather a prison then an home and so easily forsaking it without iust occasion And iustly is this course condemned for 1. This is a forsaking and flying for the time out of the calling wherein they ought to abide for their calling is commonly within doores to keepe the houshold in good order and therefore for them to wander from their owne place is as if a bird should wander from her owne neast Secondly this were the high way to become busie bodies for what other more weighty matters call them out of their calling but to prattle of persons and actions which concerne them not Whence the Apostle 1. Tim. 5.13 coupleth these two together they are idle and busie bodies which if any wonder how they can be reconciled thus they are easily those that are idle in their owne duties are most busie bodies in other mens and these busie bodies haue two speciall markes to be knowne by to themselues and others namely their open eares and their loose tongues Thirdly the holy Ghost maketh this a note of an whoorish woman she is euerie where but where she should be sometime gadding in the streets with Thamar somtimes in the fields with Dinah sometimes without at her doore somtimes at her stal but her feet cannot abide in her house and if against her will her bodie be within doores her heart and senses will be without Iesabel must be gazing out of the windowe whereas if the angell aske where Sarah is answer will be made she is in her tent and the daughters of Sarah will be in their tents not in the tauernes nor stragling so farre abroad but that their husbands can readily answer where they be Fourthly what desperate and vnauoideable euils doe they and iustly lay themselues open vnto who make no bones of violating this commandement of God how doth Satan watch all advantages to take them when they are out of their wayes and how easily doth he preuaile against them when they haue pluckt themselues from vnder Gods protection Dinah was no sooner assaulted then ouercome in her wandring and Eue no sooner absent from Adam then set vpon and no sooner set vpon then vanquished euen so women easily forsaking their owne stations are giuen ouer for most part if not so farre as the former yet in their meriments and meetings so far to forget themselues by vnchristian speeches and actions as they haue good cause to ende with sighs and teares Good Goodnes is a vertue which is sometimes in generall opposed to all that inward malice which lurketh in the nature of men and women wherein the whole troupe of vertues are included hereof speaketh the Apostle Eph. 5.9 the fruit of the spirit is in all goodnesse And euen this is required in women both to bridle that natiue corruption which is so headstrong within as also to beautifie them outwardly so as others beholding them may say of them as Paul did of the Romans I am perswaded that ye are filled with goodnesse and herein resembling Dorcas who was said to be full of good workes and almes deedes which she did they shal not onely be called but be good wiues and good women indeede 2. Sometimes it receiueth a more particular sense and signifieth one of a meeke and yet of a cheerefull spirit and temper not sullen taunting bitter fretting or galling any and much lesse her husband neither of a troublesome and iarring disposition but of a good nature as we say for let her be otherwise neuer so honest wise painfull yet without this goodnes and amiablenes of behauiour she shall be no more pleasant then a continuall dropping which driueth out the owners 3. It is sometimes taken for profitable and requireth that the wife be helpefull and comfortable by her advise labour and sweete societie whereby she buildeth her house Thus did the Lord see good in his wisedome to make man a meet helpe for him when it was not good for him that he should be alone And thus the vertuous woman is said to doe her husband good and not euill all the daies of her life Prou. 31.12 and as she doth good to him and his within doores so doth she also to others abroad as besides the family vers 27.28 to the poore and needie vers 20. And this I take not excluding the other to be here meant especially as a most comfortable and sweete vertue without which that holy institution of marriage would prooue no better then an heauie burthen and molestation Subiect vnto their husbands Marriage in it selfe although it be neither vertue nor vice but a thing indifferent yet is it a shoppe of either according as are the qualities and practises of persons in this condition and therefore this is the seauenth marriage vertue prescribed vnto the younger women whereof there is great reason and necessitie First if we consider the lawe of creation written by Gods owne finger in the hearts of men vsed in all nations and enacted by the naturall light of heathens in the publike lawes that the wife should be subiect vnto her owne husband or as the words of Ahashuerosh his law runne that euerie man should beare rule in his owne house This is one reason of our Apostle 1. Tim. 2.3 Adam was first created and then Eue and therefore Adam must be superiour to which if it be obiected that therefore the birds and beasts should be preferred before both because they were created before either the Answer is that there is not the same reason because the Apostle speaketh of the same kind and not of diuers 2. The Apostle prooueth not Adams superioritie so much from the order as from the ende of creation of the woman which was to be an helper and comfort vnto him Now in reason whatsoeuer serueth to any ende is lesse then the ende to which it serueth but
in Dauid himselfe 2. Sam. 12.14 And whosoeuer they be who belonging to God hath iustly giuen aduantage to the aduersarie it will sit neer him and gnawe his heart euen when the sinne is forgiuen yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him This was it which made Dauid powre out his verie heart when the enemie taunted and said where is now thy God The reasons to mooue vs to beware of staining our holy profession with vnholy practises are round about vs. First if we looke vp vnto God how carefull is he that his name be not dishonoured no not among his enemies and how much more indignely and vnkindly would he take it of his friends Isa. 52.5 he could not endure his enemies the Egyptians but would bring his people from among them because in their tryumph ouer them they blasphemed his name 2. If we looke vnto man whether others or our selues 1. For others they are either godly or wicked Of the godly some are called and others vnconuerted as yet The former we are bound to confirme and strengthen the latter we may not cast backe but prouoke and call on to the liking of our profession so the Apostle Peter wisheth the Iewes to haue their conuersation honest among the Gentiles that they might glorifie God in the day of their visitation And here the women professing religion are enioyned all these former duties to their husbands although vnconuerted that they might winne them at least that the gospel should not be reiected as a teacher of discord or as loosing them from any dutie As for the wicked enemies whether Papists Atheists or prophane persons all of them watch for some colour thorough thy sides to reproach the truth but by thy watch ouer thy life though thou doest not reclaime them who are incurable yet shalt thou 1. convince them in their practises 2. dampe and shut their mouthes 3. euen in their consciences get reuerence to thine owne person and thus by liuing without rebuke shine out yea and rebuke a naughtie and crooked generation Againe if thou considerest thy selfe 1. as a professor then art thou set vpon a scaffold many eyes are vpon thee and after a more publike manner thou standest or fallest vnto many others and not to thy selfe alone 2. As a child of the Church in which respect for thee basely to demeane thy selfe were not a disgrace to thy selfe alone but as Salomon speaketh of a lewde child thou dishonourest the whole house If Atheists profane wretches or Popish persons should despise the ministerie sweare be drunke ouergrowne with couetousnesse riot be loose and filthie in speach impure or vncleane in action it is their guise it were no discredit to the Gospel in comparison for they are strangers and straglers from the Church but for a professor to be couetous wrangling sitting with drunkards c. oh this is a stayning of their whole house And therefore we may with Dauid wish that either there were no such Sauls or that they might liue and die obscurely that their waies might neuer be declared at Gath nor their courses published in Askelon that no vncircumcised might reioyce at their falls nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor who in practise will be prophane as Esau was A great argument it is to keepe many wretches from hainous attempts least they staine their blood and blemish the house of their fathers how much more should euerie Christian rising out of the most honourable blood that euer the sun saw beware of accounting this blood profane Thirdly if thou castest downe thine eyes lower what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light standing among the sonnes of God when as indeed he remaineth a foule spirit of darkenes This worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men And here first the Magistrate if he professe the Gospel must beware least by his course the Gospel heare ill by beeing as slacke in propounding and prosecuting good things and causes for God against sinne as those who neuer made any profession If the Lord shall enquire of the Magistrate what good constitution for the Church for the Corporation wast thou a meanes to make in thy yeare or what wicked custome or practise didst thou break off in thy gouernement and answer according to truth be made surely none what lesse could a contemner of the Gospel haue done Secondly Ministers in speciall sort must be carefull that the Gospel which in words they magnifie be not blacked and blasphemed thorough their lewde and vngodly practises 2. Cor. 6.3 We giue no occasion of offence in any thing that our ministerie should not be reprehended But in all things we approoue our selues as the Ministers of God Well may we wish we had none in the Ministerie like Ophni and Phineas who when they should allure Gods family to resort to Gods house make his seruice and sacrifice to stinke euen among the profane much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons who are so restles in blacking the liues of Protestant Ministers that thereby they might disgrace our doctrine and holy profession but to our greife we see that as vniustly they haue slaundered and belyed those holy fathers of our doctrine and vnder God the restorers of our religion Luther Calvin Beza Bucer c. so too iustly may they take exceptions against the liues of some of their schollers who yet are maintainers of the same doctrine some beeing noted with couetousnes some with riot some with gaming others with idlenesse drunkennes vncleannes Wicked Saul is among the Prophets who can sacrifice to the true God but yet practise such things as are odious euen to common men such things as wherein his owne seruants are ashamed to ioyne with him vnles some monstrous Doeg who is sold ouer to play the sycophant But wâ—e be to Iudas who beeing a disciple deliuereth his Lord into the hands of the wicked to be scorned buffeted and crucified againe it had beene good for that man he had neuer beene borne Thirdly let priuate men shewe forth the vertues of Christ so many as professe him let them expresse his graces his humilitie meekenes loue patience obedience let it be vnto him meate and drinke to heare and doe the will of God Let his attire words and actions be such as when report is made of them men may say surely this man is a Christian as he professeth as king Ahaziah readily guessed by the Prophets attire that it was Elias The name of Christ without the properties of Christianitie is a fruitlesse thing to talke of Christ is not to liue in Christ. Euerie Christian must
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
commonly is vpheld by bitternes of word writing rayling and reproaches consider here the Popish writers dealing with Protestants putting off euen humanitie it selfe and all but the image of the deuill which standeth in malicious lying and accusing of the brethren The heate also and bitternesse of the Germaine diuines beeing farre aboue that which becommeth brethren maketh not vnto but against the goodnes of their causes Oh that we could all remember that Christs kingdome is peaceable himselfe instructeth with all meekenesse perswadeth intreateth seldome threatneth and neuer was his voice heard in the streets the spirit descending vpon him like a doue sheweth how farre he was from bitternes and contradiction 2. This inseparable qualitie of withstanders sheweth that to speake euill of professors is to withstand the truth so is the boldnesse of such who taxe Ministers discountenancing sinne as too bold to whom sinne may be bold enough before it meete with an angrie countenance from them In a word therefore let vs take vp that vse which Christ raised of this doctrine Let wisedome be iustified of all her children Doct. 3. Euerie godly mans endeauour must be to stoppe the mouthes of such aduersaries and so make them ashamed Obiect But it is an impossible thing they will haue alwaies something to say Answ. Yet so liue thou as thou maist boldly appeale vnto God let thine owne conscience be able to answer for thy vprightnesse and so thou openest not their mouthes if now they open them against thee it is their sinne and not thine and thus this precept is expounded 1. Tim. 5.14 Giue no occasion to the aduersarie to speake euill And is inforced with speciall reason 1. Pet. 2.12.15 This is the will of God by well doing to put to silence the ignorance of foolish men If any shall say why I care not what they say on me they are dogges and wicked men and what are we to regard them the Apostle telleth vs that yet for Gods commandement sake we must not open their mouthes but performe all duties of pietie and humanitie vnto them 2. Because they watch occasions to â—raduce we must watch to cut off such occasions Luk. 6.7 the Scribes and Pharisies watched Christ whether he would heale on the Sabbath to find an accusation against him Christ did the good worke but by his question to them cut off so farre as he could the matter of their malice by clearing the lawfulnes of it So out of their malice we shall draw our owne good and thus it shall be true which the heathen saide that the enemie often hurteth lesse and profiteth more then many friends 3. What a glorie is it for a Christian thus to slaughter enuie it selfe to keepe shut that mouth that would faine open it selfe against him to make him be cloathed with his own shame who sought to bring shame vpon him and his profession when a wretch cannot so put off his forehead as to accuse him whom he abhorreth no more then he can the sunne of darknes when it shineth yea when the Prince of the world commeth to sift such a member of Christ yet he findeth nothing iustly to vpbraide him withall Vse Would God professed Christians were carefull not to open profane mouthes who shall not neede to watch long but they shall meete with matter too much with swearing lying oppressing in some with sabbath breaking and formall seruice in others with pride stomake contentions and vndying almost immortall suits in lawe in a third sort and yet more pitifull that the Papist shall scarse neede to watch a whit but his mouth is presently opened to the slaundring of the Gospel by the dead and carkase faith not of a few Vers. 9. Let seruants be subiect to their masters and please them in all things not answering againe 10. Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things After that our Apostle hath at large described such Christian duties as must be vrged vpon free persons of all sexes and ages Now he commeth to such as are required in those that be in seruile condition and estate And in these two verses propoundeth two points 1. He pointeth them to such vertues as especially befit them 1. He inforceth them with a reason drawne from the end of them namely the adorning of the Gospel The vertues are fowre 1. subiection 2. pleasing of their masters in all things 3. silence propounded in the opposite of it not answering againe 4. faithfulnesse illustrated by the contrarie not pickers The enforcement is in the last words that euen they may become ornaments vnto the Gospel which by a periphrasis is called the doctrine of Christ or God our Sauiour thus must they be not in some or few but all things that is in all their speaches actions and behauiours The whole sence of the verses together is this And now oh Titus hauing applied thy doctrine vnto other estates at length cast downe thine eyes vpon them that are of inferiour condition for they beeing members of the Church aswell as any of the former thou must fit and serue out vnto them also their portion wherein thou must exhort them that they be willingly submitted and subiected vnto the power and vnder the will of their masters yea what euer their masters be let them be vnbeleeuers vnmercifull froward yet let them cast to please them in all things wherin God their Masters master is not displeased And although themselues be religious and called vnto Christ yet let them acknowledge their places and neuer aduance or embolden themselues to returne vndutifull answers vnto their masters or mistresses as the manner of many is Let them not vse any vnfaithfulnesse but all good fidelitie which is the cheefe vertue of a seruant and that in euery thing which requireth the same and especially let then beware of one point of vnfaithfulnesse namely the secret purloyning and filching the least profit of their masters to turne to their owne or other vses without their masters priuitie And if all this while they serue such hard masters as returne them small thanke or other retribution for their faithfull seruice yet this shall they do they shall bewtifie the doctrine of the Gospel which they professe and in commending it they shall get thanks of God who will not dismisse them without a plentifull reward The first and proper dutie of euery seruant is subiection or a stooping vnder the authoritie of his master Which standeth 1. in an inward reuerencing in heart the image of God in his superioritie This reuerent subiection of the heart the Lord in his owne example requireth in all his seruants Mal. 1.6 If I be a master where is my feare and is the first dutie of that commandement honour thy father and mother the Apostle Eph. 6.5 calleth for feare and trembling from seruants toward their masters 2. In the outward testimonie of this inward reuerence both
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
the roddes of the Almightie and not to bowe or be humbled vnder his hand are high points of Atheisme and vngodlinesse the which although grace teacheth to denie yet how many ignorant persons liuing vnder grace in their hearts and liues say there is no God yea how many that professe this grace thinke themselues at the best ease in their neasts when God and godlines is furthest from them that is their heauen and then can they enioy their sinnefull pleasures most remorslesly though deare shall they buy them O how vnwelcome is a thought or sauourie speach of God to such persons and in their afflictions how many professed Christians flie as farre from God as hell it selfe to diabolicall meanes vnto witches and sorcerers because as Saul complained God answers them not and yet many moe with Asa dwell in the naturall meanes and seldome looke any higher 2. Another branch of vngodlinesse respecteth Gods worship and hath two members 1. To cast off the worship of God either in publicke at the house of God or in priuate in their owne houses whereby men after a sort banish themselues from the presence of God and with Caine cast themselues out from the face of God and herein they highly sinne whom conscience compelleth not to come in but law custome or imitation of others as also those that lie vnder their pretenses to iustifie the withdrawing of themselues whether more simple who say that euerie mans good meaning is his good seruice of God or more froward who say they can serue God as well on their horsebackes as in the Church and what can they learne more there then they knowe c. 2. Ordinarily to ioyne in Gods publike worship and not seldome at home in the family but yet with hearts full of guile and hypocrisie when men approach with their lippes but their hearts regard wickednesse and nourish vngodlinesse such as the Prophet speaketh of which sanctifie themselues and yet in the garden behind a tree eate swines flesh and mise and such abhomination Now although grace which neuer contenteth it selfe with the forme of godlinesse but worketh the power teacheth the deniall of all this yet how many trewants haue entred into this schoole and liued vnder the Gospel a long time and yet the loue of the world the pursuing of the honours profits and pleasures of it hath banished all the care of Gods true seruice in them so as howsoeuer many in some blind and sinister respect or other can come to heare Ieremie speaking from the Lord and for the present delight in that which is spoken yet their hearts goe after their couetousnesse or some other vngodlinesse hath taken vp their thoughts and affections that the word cannot sinke into their soules which is the lamentable condition of infinite Christians who are all pronounced vngodly persons notwithstanding all their profession The third fruit or branch of vngodlinesse concerneth the word of God against which many notable parts of impietie breake from a number of men As 1. Inwardly to conceiue that either God speaketh not in and by vs but that we speake of our owne heads besides the booke which were it not a generall receiued opinion amongst men certenly they could not they durst not shewe themselues so careles so vnreuerent and retchles in hearing as most men doe For I auouch neuer did any of the heathen receiue the oracles of their reputed gods deuils indeede so heauily and drowsely as Christians doe the oracles of God Or that we speake by instigation of others as Ieremie was accused or else at the worst if we doe speake from God that they shall struggle well enough so as our word shall not be true against them let the sword passe through the land yet they shall sit safe inough But what an height of vngodlinesse this is we may see by the curse and punishment of it Reu. 21.19 whosoeuer shall diminish any thing from the truth contained in the book of God God shall take away his part out of the booke of life and yet to this height either a number are come or else the Apostle Peter mistooke his ayme who prophecyed that in the last dayes such mockers should come which should say where is the promise of his comming c. imitating herein those mockers in Ieremies time who said where is the word of the Lord let it come nowe 2. Some goe further whose atheisme carrieth them to blaspheme the word and according to the abundance of the wickednes of their hearts their mouthes often speake Some say plainly that it is no matter to goe to sermons but to heare diuine seruice some that there is too much preaching and vision is too frequent others come not because they can followe them no better fearing least by sitting by a fire they should grow colder or more hungrie by eating their fill Others liue as honestly without sermons as those that runne fastest after them others can pretend warrant for any vngodlines but can find no warrant in the word to come to a sermon on the weeke day What is all this nowe but to shewe the brand set vpon the wicked who say to God depart from vs or we will depart from thee for we haue no desire to knowe thy wayes 3. Carelesly to reiect the word in life and runne on a head without direction of the word either according to the lusts of a mans owne heart or the fashion of others is a manifest note of vngodlinesse for if it be a note of a godly man not to walke in the counsell of the vngodly then must he needs be an vngodly person who leauing the counsel of the word followeth the wicked direction of himselfe or others and yet among Christians what an intollerable yoke is it thought to be bound to call to examination by the word the speciall duties and actions of their callings and life and a number are in such a gall of bitternes that hauing heard the word convincing and ouerthrowing such and such lusts as not only liue but raigne in them if they cannot find some shift not to make it their case directly they can be as direct as the people to Ieremie to answer The word which thou hast spoken in the name of the Lord we will not heare it of thee but we will doe whatsoeuer goeth out of our owne mouth We haue vowed to doe thus and thus So men haue vowed to their owne lusts and waies and will be as good as their words But grace hath not taught any such who haue not denied such vngodlinesse The fourth branch of vngodlinesse respecting the waies of the vngodly person appeareth 1. In not subiecting of his heart and life to Gods lawes he would with all his heart haue his thoughts affections and actions exempted from such strictnes and precisenes What are not thoughts free but Gods law must bind them in this point of Atheisme infinite sonnes of Belial are drowned and
And we haue neede of patience to enioy the promises Abraham himselfe enioyed not the promise till he had waited patiently Heb. 6.15 we shall deceiue our selues if we looke to be wrapt into heauen as Enoch and Elias were seeing the promises of life goe with exception of the crosse which will trie our patience We knowe there is a time promised we may neither prescribe it nor if we beleeue make hast but as the husbandman patiently expecteth the fruites of the earth much more should we possesse our soules in patience to reape our fruites and haruest in heauen The third qualitie is a sighing and longing after the thing hoped for the heart that waiteth for such things hath both a griefe for the absence and a groaning desire after the presence and possession of them Rom. 8.23 We sigh in our selues waiting for the adoption euen the redemption of our bodie To this purpose saith Salomon that hope deferred paineth the heart Thus should we be sicke of loue and neuer finde our selues well and at ease in any thing below neuer thinke our selues happie in things present which are indeed but prison-ioyes in comparison of the ioyes of heauen but as crazed persons be euer complaining and wishing Oh who shall deliuer mee from this bodie of death Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ whome we therefore waite for because wee loue him whence the Apostle Paul fitly knitteth these two together 2. Thess. 3.5 The Lord guide your hearts to the loue of God and the waiting for of Christ concluding thence that we cannot waite on the Lord Iesus Christ vnlesse we first loue him The fourth qualitie is a reioycing in that our hopes shal certenly come Rom. 5.2 we reioyce vnder the hope of the glorie of God that is that we shall partake one day of his glorie Excellent is that place in 1. Pet. 1.8 whome we haue not seene and yet we loue him and beleeue in him and reioyce with ioy vnspeakeable and glorious receiuing the ende of faith which is saluation And surely if Abraham the father of our faith reioyced to see the day of Christs humilitie so farre off euen 2000. yeares how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere that now is euen the last minute of the last houre how should we reioyce in that the time of refreshing and restoaring all things is come and if we be spouses of this bridegroome wee cannot but as we are exhorted reioyce in that the marriage of the lambe is come and the day of our owne coronation with an incorruptible crowne of glorie The third thing to trie the soundnesse of this expectation is by the effects of it and these be fowre 1. It purifieth and purgeth the heart and life whosoeuer hath this hope purgeth himselfe for he that waiteth for Christ wayteth for this ende to be like him and therefore conformeth himselfe daily vnto his similitude and becommeth pure as he is pure the which puritie howsoeuer it bee esteemed of in the world whosoeuer profiteth not in he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue he cannot nor will not in the meane time take the way to cut off all his hopes but rather make wayes for the accomplishment and preuent whatsoeuer would come betweene him and them It is true that the blood of Christ purgeth vs from all sinne by satisfying for it and meritting the spirit of sanctification for beleeuers but yet we must purge our selues by manifesting that we receiue not this grace in vaine nor neglect the meanes wherein we are to testifie our thankefulnesse which is by striuing against iniquitie The Scripture noteth him to be an euill seruant that saith he wayteth for his masters comming and yet he beateth his fellowe seruants and sitteth downe with drunkards such hopes as these ende in vaine perswasion when presumption and vngrounded confidence confoundeth the person that giueth them harbor Dost thou hope then to be like Christ when he appeareth thou must then resemble him in this life beeing in thy measure pure holy innocent meeke louing and obedient professe hope without this conformitie vnto Christ it is but a pretence all is vnsound and deceitfull 2. It not onely freeth from sinne but frameth to obedience both cherefull and constant whereof we haue a pregnant example in Christ himselfe whom we are commanded to looke at for imitation who for the ioy that was set before him endured the crosse and despised the shame So also are the Saints in their measure looking to the ioy before them invincible both in labours and sufferings hope worketh the will it setteth the hands and holdeth them to worke it putteth a difference betweene the workes of Christians and ciuill men they attempt Christian duties that their master may finde them well doing and hold out also in well doing but these vndertake sightly duties but in some by-respect or other and wanting this hope are off and on especially in difficulties they giue vp all whereas the Christian who hath the recompence of reward in his eye can esteeme with Moses the rebuke of Christ great riches 3. This hope taketh off our fierie edge and heat of affections from the world and setteth them aboue it fixeth the eie vpon things within the vaile the glory of which dimme and obscure all the glorie of the world it causeth refusall of the pleasures of sinne for a season it maketh treasures of Egypt seeme small yea vile in a mans eie comparatiuely the expectation of this resurrection maketh the mocks and contempts of the world to be contemned yea sentences of death nay executions lightly esteemed of this hope hath carried martyrs through fires feares lyons dens teeth and a thousand kinds of death through all which they hastened to the fruition of the thing hoped for in which onely they looked for securitie and contentment 4. It beeing the daughter of faith waeeth not wearie but still vseth the best meanes for the obtaining the thing hoped It is importunate with God by prayer for the comming of Christ and as Iacob wrastleth with God when it hath nothing but it selfe to sustaine faith yea and preuaileth with the Cananitish woman after many repulses they that haue this hope pray for all the meanes which hasten this comming for the free passage of the Gospel the peace of Ierusalem the puritie of do-doctrine which themselues loue and beleeue and propagate vnto others by word and example that so farre as lyeth in them the number may be euerie way accomplished And further they greiue and sorrowe when any of these are hindered when the state of the ministerie and ministers is destitute and distressed when the light and life of professors is obscured and darkened when errors are broached maintained and receiued for these are things comming betweene them and their hopes and
the iust causes of heauines and griefe Vse 1. Now this triall will discouer to many men their estates who lay hold on the doctrine of grace to saluation but not to instructiō Some beleeue not nor hope for any such estate herafter as the faithful are in Christ partakers of but for all our preaching of the fatnes of that land deale as the Israelites did with Caleb and Iosuah concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seate them in it they rebelliously bad stone them with stones but presently the sentence passed vpon them from the mouth of the Lord that they should neuer see that land Which were it not the conceit of men it could not be that they could liue so like the Sadduces who say there is no resurrection nor angel nor spirit Such as was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise of whose mind some who perhaps wil crie out on him are while they were wel appaid if there were no other heauē nor no changing of their estate were that Pope aliue againe it is to be feared he should not want Protestants taking part of his heresie who all his life time could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I knowe whether there be a God an hel or any immortality of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be wakened wast out their dayes as though their soules should for euer sleepe after death such sleepers are ill watchmen Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelyhood they are vnsound And many others there are who nourish a false hope or rather a fancy in stead of hope for it is like the Popish perswasion of which we spake vnsound in the ground they haue nothing to shewe for the euidence of their faith as also in the qualities for it must be fedde by things they can see it must haue good hold and pawnes of God and then it can trust him it is most impatient in any of Gods delayes it wisheth not but feareth rather this comming of Christ and so cannot reioyce in the certentie that he will come to their full redemption it is vnsound also in the effects it purgeth not the heart many nastie corners lie there vnswept and vntrimd vp it frameth not to the obedience of Gods word and will it lifteth not vp the soule from the world to heauenly mindednesse and conuersation it vseth no meanes of conscience to hasten this comming of Christ it reioyceth not where they are it sorroweth not where they are not let the state of the Church sinke or swimme so they enioy their owne but let no man that would not be confounded leane vpon such an expectation in which there is nothing but deceit Vse 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming let so many as professe to giue entertainement to the Gospel prouoke themselues vnto this expectation which beeing a dutie so necessarie and of so fruitfull vse through all the Christian life and yet so generally neglected amongest men because naturally mens hearts are drawne downe vnto the profits and pleasures here below therefore are the Scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vs hereunto For I. in the text euery word is a motiue vnto it as 1. in that it is called a blessed hope the person that hopeth is a blessed man and the end of this expectation is blessednesse Blessed is he that watcheth and keepeth his garments And Blessed shall the seruant bee whom the Master findeth so doing 2. the appearing is called a glorious appearing of a mightie God the iust iudge of all the world and 3. that he who shall appeare the iudge is the same who is our Sauiour in all which regards it is the part of all such as would attaine blessednes participate of his glorie and be saued by him to waite for his comming II. Elsewhere in the Scripture 1. we haue the commandement of God Luk. 12.36 Be yee like vnto men that waite for their Master when he will returne from the wedding that when he commeth and knocketh they may immediatly open vnto him 2. Herein is put a difference betweene the godly and the wicked it was euer a marke of good men to waite for Christs appearance the auncient beleeuers of the old Testament for his first comming in the flesh in humilitie so Simeon Ioseph of Arimathea Anna were described by this that they wayted for the consolation of Israel and how much more should we for this glorious appearance which bringeth not grace only with it but fulnes of glorie On the contrarie the vngodly person is described to be such a one as whose master commeth in an houre he looketh not and in a day he thinketh not so the foolish virgins had prepared nothing 3. The danger of those whom this day shall oppresse vnawares such a seruant saith that text shall be cut in two and haue his portion with vnbeleeuers such foolish virgins shall haue the gate of the marriage chamber shut against them and as the Apostle Heb. 9.28 Christ appeareth not the second time to the saluation of any but of such as waite for him 4. From the time of this appearing 1. in regard of the vncertaintie of it Rev. 16.15 Behold I come as a theefe in the night blessed is he that watcheth for if the house keeper knew what houre the theife would come would he not watch but we know no houre that we might watch euery houre 2. In regard of the nearnesse of it the Apostles time was the last houre and ours then cannot but be the last minute a fearefull thing and full of danger it is to conceiue that the Master will deferre his comming or that the Lord is slow as men count slacknesse or that the law is but a scar-crow because fellons are put in prison and bound ouer to the assises and not presently executed This day may be nearer in it selfe at least to thy selfe then thou thinkest for and yet a verie little while and he that shall come will come and will not tarrie Let vs applie our hearts hereunto a little Euery man when he seeth euery thing grow worse and worse can say surely the world draweth neare an end and much more may we who haue our senses exercised in the word
when we see Satan so busie and stirring in the plotting contriuing and executing mischeefe against the Church may we not conclude that surely his time is verie short when we see particular iudgements vpon our countrie lingring and durable plagues threatnings of whole kingdomes and countries with visible iudgements vpon particular persons why doe we not conclude that surely these are forerunners of the general and that it is not farre off If we see the sunne and moone great lights in the Church fall from heauen and be darkned if the starres the professors of the Gospel loose their shine and fall from their first loue why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule and be no more seeing the Scriptures affirme that immediatly after such things this appearing shall be In a word when we see such generall securitie that all men cry peace peace vnto themselues if we shall perceiue Noah daies returned againe in which men eate and drinke build and plant marrie and giue in marriage and thinke nothing either nothing else or nothing more how is it that we cannot conceiue of this appearing which shall be as a flood and destruction to all that thinke not of it for as a snare shall it come vpon all the vngodly of the earth Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation but lifteth vp the heart to waite for it it appeareth that it is the doctrine of God brought by the Sonne of God from the bosome of his Father the doctrine that raiseth the minde to heauen must needs be heauenly and this is the doctrine which we preach because it is fruitfull herein Some busie themselues in prying more into the men and their callings that bring it then into the doctrine it selfe and refuse this most blessed treasure because they see not the holy Ghost so visibly calling our ministers as if he should sit on our heads with fiery tongues These I would wish 1. to looke well to their owne callings for sure he that is pragmaticall in other mens callings is carelesse and negligent in his owne and let themselues weigh the matter and giue sentence whether to contemne and neglect so great saluation will stand with an effectuall calling vnto the grace of God 2. To enquire not so much whether our callings as whether our doctrine be as good as Peters or Pauls 3. To obserue the worke and fruite of our Ministerie in regenerating many thousands and begetting them to heauenly life and conuersation whereas false teachers and false doctrine regenerate none Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie is the consideration of Christs comming vnto iudgement For some might haue asked the Apostle but how shall we be able to goe through the duties you haue described and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall the answer is Wayting for the appearance of the mightie God our Sauiour For first it is a notable meanes to set and enter men into this course of godlinesse and this is cleare in the Scriptures where we may obserue the spirit of God vsing this consideration as a speciall motiue both to draw men out of their sinnes together with the loue of this world as also to plant in them the feare and reverence of the Lord all which must be done before men can come to breathe in the common ayre of Christians For the first how doth the Scripture reuoke the young man from his vnbridled vanitie and from walking in the sight of his owne eyes and lust of his owne heart but by the remembrance that for all this hee must come to iudgement This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man who laie at the bewtifull gate of the Temple healed Amend your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries Act. 17.30 But now he would haue all men to repent because he hath appointed a day in which he will iudge the world and haue reclaimed vnhappie Felix from his wicked and voluptuous life when he made him tremble in hearing the iudgement to come 2. To the forsaking of the world in the profits and pleasures of it how effectuall this perswasion is the Apostle in his owne example declareth Philip. 3.7 who accounted all aduantages losse yea dung to attaine the resurrection of the dead while his minde was vpon the resurrection and Christs appearing he was mortified vnto the world and the world vnto him 3. For the working of awe and reuerence of God in the heart Eccl. 12.13 Feare God and keep his commandements for God will bring euery worke vnto iudgement And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God and stand in awe of him he vseth no other argument then that the houre of his iudgement is come And surely were we not harder of heart then the anuill it could not be but the consideration of this iudgement should hammer and work vs to the vndertaking of a godly and Christian course Secondly as this consideration may be of efficacie to beget vs vnto God so is it a most notable nurse of all good duties and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie righteousnesse and sobrietie The Apostle Paul himselfe was hereby vnderpropped in keeping good conscience before God and all men because he looked for the resurrection of the iust and vniust and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings both generall and particular 1. Corinth 5.9 considering the terrors of the Lord we perswade men Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ but also as he would answer at the appearing of Christ to preach instantly in season and out of season and Peter warneth the Elders to feede the flocke and be ensamples vnto them that when the chiefe sheepeheard shall appeare they might receiue an incorruptible crowne By which motiues they much more prouoked themselues to their owne speciall duties as appeareth 1. Thes. 2.19 And for the generall duties of Christianitie euerie Christian is by this reason spurred forward thereunto 2. Pet. 3.11 considering these things shall be dissolued what manner of men ought we to be in all godly conuersation And that this expectation of Christ is a notable preseruatiue of all Christian vertues who can denie that readeth those manifold places where watching and keeping the garments watching and sobrietie be sober and watch watching and stedfastnesse
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
slew his Master wicked Iesabel could obserue the ruine of such treacherous conspirators Our owne Chronicles are full of rare examples of Gods iudgements our eyes haue seene not a few vpon such The strange discouerie of Percies conspiracie may not be forgotten nor let that wickednes and the iust vengeance of God vpon the actors neuer be put out from vnder heauen Neither is this only an humane obseruation but an infallible extract and conclusion out of the word Prov. 24.21 My son feare God and the King and meddle not with the seditious for their destruction shall rise suddenly and who knoweth the ruine of them To these reasons might be added that it is the brand of Libertines and carnall Gospellers to despise gouernment and speake euill of maiesties and dignities c. Vse 1. Popish religion is a flat enemie to the lawe of God and nature the professor of which must before he be the Popes darling sweare flat contrarie to this subiection euery yeare and almost day giues experience of this truth Besides their doctrine is full of trayterous positions and their bookes which they daily send in amongst vs are stuffed with poisoned invectiues to bring our Princes and nobles into contempt pitie it is so many of them are so openly suffered to the offence of the good and the casting further backe of those that be bad It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs but this I say the booke is too much set by and if a Papists tongue can staine or slaunder I affirme there are fewe of our nobles whom Costerus hath not lately maliciously slandered the practise among them I acknowledge common but the thing among vs to be lamented is that both that and other such bookes are so common 2. This subiection is the rather to be vrged vpon all because the deuill seeketh by all his cunning and power to weaken this ordinance and bring it into contempt which is euident in that men dare not take such libertie of speach aginst the supreame and highest yet how ordinarie is it for men to waigh themselues and their worthinesse with those that are sent from the highest yea and sâ—icke not to make odious comparisons with them that lay his office aside he is as good and better then he but the deuill hath nowe the hold he would haue for while the eie is vpon the person and not vpon the place steppeth in this equalitie and this equalitie shaketh off subiection before he come to such tearmes of defiance Others breake out into speeches beseeming the authors euen Chore and his companie rather then any Christian Ye take too much vpon you Moses and Aaron whensoeuer the magistrate administreth not according to their minds and let the Magistrate when he will set himselfe to reforme the congregation as Moses did this corruption of mens hearts will not long lie hid which beeing so great and Satans malice no lesse Ministers must the rather be much and often in this doctrine as Titus was here commanded Readie to euerie good worke That they speake euill of no man that they be no fighters but soft shewing all meekenesse vnto all men Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian and these be the mutuall duties one towards another the which we may best conceiue in this order 1. generally propounded in these words readie to euerie good work which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands to the confirming of which sense perhaps that needles copulatiue and is inserted into our English not found in the Greeke text But the precept is entire of it selfe and seuerall from the other before and as I take it both parallel vnto that generall phrase cap. 2.14 zealous of good workes and contrarie to that cap. 1.16 reprobate to euerie good worke Secondly more specially both 1. by remoouall of the lets of concord and loue which are two 1. euill speaking 2. fighting or quarelling 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men of which the Apostle nameth two of the principall The former is Christian equitie which carieth the minde equally and indifferently freeing it from passion and perturbation that it may conceiue the best of persons and actions The latter is Christian lenitie gentlenes or meekenesse which euen in taking notice of the faults and vices of others couereth so farre as is good for the partie and also in the spirit of loue and meekenesse cureth and seeketh to restore such an offender And as the two former vices were prohibited in regard of all men so these two vertues are not so nakedly propounded but that their obiects also are by the Apostle noted in the last words where the Apostle saith that we must be equall and mild not only to those in authoritie who may else returne our frowardnes with vntolerable displeasure nor onely to our friends and familiars or such as by the bond of nature or seruice may claime such dealing from vs neither onely to Gods friends and beleeuers but to all men indefinitely euen those to whome out of the bond of Christianitie we are nothing bound those who in themselues deserue no such thing but the contrarie at our hands in a word those who are not onely our enemies but Gods after a sort beeing as yet without and not brought vnto the faith which last words may not slightly be ouerpassed because they lay a notable ground and make way vnto the verses following For this first generall exhortation the scope is that euery Christian ought to keepe with him a propensitie and disposition to euerie good worke whether it concerne God or himselfe or others for the Apostle hauing called vs to giue God Gods and Caesars to Caesar that the body of Christ might be without rent as his coate was without seame and that there might be a sweet harmonie and concent in the Christian commonwealth he now calleth to the practise of a common principle and lawe in nature namely to giue euerie man that right which God hath giuen him and Christians are not onely debters vnto Magistrates but to the meanest and weakest to whom the common bond of nature and humanitie hath knit vs so as no man can say of any man I owe him nothing The like practise of our Apostle we may elsewhere obserue as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes in the 7. and 8. verses to shut vp his exhortation withall he wisheth to giue to euerie man his due tribute to whome tribute custome to whome custome feare to whom feare honour to whom honour but loue to all men owe nothing to any man but loue which is such a desperate debt as a man can neuer discharge himselfe of The like doth
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
sinne vnlesse it be for trifles or of reuenge so Paul appealed to Cesar and helped himselfe by the benefit of law 4. It is lawfull for euery Christian in defect of the Magistrates aid in the lawfull defence of themselues liues and goods to become Magistrates vnto themselues in which case they may without sinne both strike and slaie so as desire of reuenge and intent of blood-shedding be absent 5. Neither is domesticall discipline excluded by this precept whereby fathers and masters may if the fault require put on seueritie in their iust corrections of their seruants and children But the sinne here condemned is when men suffer their lusts so farre to sway as they not only not follow the things which make to Christian peace but are enemies vnto concord and brotherly loue men of such violent affections as are readie not only to returne iniurie with iniurie but with seauentie â—old reuenge right Lamechs and rough Ismaels whose hand is against euery man men of a word and a blow fitter for the camp then the congregation of Christian men Now what an hatefull thing is it that a Christian should be endited at the Lords barre for a common barrater and quarreller How vnlike should he be to God who is a God of peace and loueth peace and the sonnes of peace how farre from hauing any part in the merit of Christ who hath dearely by his precious blood bought the reconcilement of all things how vnanswerable were it vnto this profession of Christianitie which cannot become a kingdome deuided against it selfe how preiudiciall to Christian duties both interrupting prayers and withstanding the acceptation of them when the gift is brought without a reconciliable mind How doth this course in Cains way violence all bonds both of nature and of grace signing a man to be out of the communion out of the naturall fraternitie in the first Adam and much more out of the spirituall in the second yea arguing such feirce men to be rather of the serpents and crocodiles seed betweene which and man God hath put an enmitie then of men seeing they haue put off all respect of creation of adoption of flesh and of faith But because many thinke they haue some reason to looke bigge and carrie resolute stomackes and high spirits in their breasts and as bigge words in their mouth let vs looke a little into their pretences First some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man and to come into account by making account of no man hence is it that lawles wretches and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters impudently ouercrowed their equalls and by a rude behauiour made shew that they care for no man But how often for surenes hath the Lord threatned that with the vile shall be contempt and that the froward of heart shall be despised both of God whom they haue before hand despised and of men also for they shall meete with Ismaels recompence euery mans hand shall be against them whose hand is against euery man And who can be wonne to giue them any credit for such swaggering and contemptuous courses men of vnderstanding discerne their follie and pittie them men of ciuill behauiour discouer their vanitie and condemne them yea euen those who are next to themselues I meane to the worst in their hearts despise yea and deride them and here is Gods iustice crossing such lewd conceits Secondly Others stand vpon their manhood and are loth to be counted no-bodies or spiritles or esteemed cowards which they cannot auoid if they should not returne like for like and this is the sensuall wisdome of the flesh that he is accounted but a foole that will suffer euery man to ride him and tread vpon him and not turne againe But our Sauiour setteth himselfe against this Pharisaicall doctrine for they taught that a man in priuate reuenge might take an eye for an eye a tooth for a tooth a limb for a limb But the Christian rule is resist not euill namely with euill nay turne rather the other cheeke and who art thou that darest reuenge thine owne wrongs seeing the law prohibiteth euen purpose of reuenge and the voice of the Gospel is dearly beloued auenge not your selues but giue place vnto wrath and the wisedome of God telleth vs that it is the glorie of a man to passe by offences and that the manhood of a Christian is to ouercome himselfe and master such vngodly lusts and yet if we further marke the ends of these braue spirited fellowes euen they will shew how odious such a savage course is vnto the Lord for of those who are readie to receiue euery word with a stabbe or whose second word out of displeasure is the pointing of the feild the former seldome goe to their graues in peace and the Lord saith Dauid scattereth the people that delight in warre and suffereth not the bloodie man to liue out halfe his dayes and for the latter who in time of peace must be out in the feilds their â—state is miserable euery way for if he kill he hath shut himselfe out of heauen and cut himselfe from off the earth hauing so polluted it as it cannot be purged but by his owne blood and vntill Samuels sentence against Agag be passed vpon him that as his sword had made another mans mother childles so should his mother be made childles by the sword of the Magistrate or if a man in such a fight be slaine how fearefull is the death of such a one who euen in thirsting after another mans blood hath shed his owne how can we but conceiue of the iustice and truth of that speach the seeker of vengeance hath found it both of them haue taken the sword vncalled and both haue iustly perished therewith Thirdly others say why he shall doe me no wrong I will not be crossed by him I haue my passion aswell as he he shall know that I haue a stomacke and can be angrie aswell as he and that I can make my partie good inough with him c. But this is no other then to giue place to the deuill who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie Where is now the wisdome which is from above it is pure it is peaceable it is hardly incensed Where is now that vnderstanding of a man which Salomon saith maketh him long-suffring and if thou professest thy selfe a naturall man only why hast thou so long professed thy selfe a Christian which if thou art thou must seeke peace and pursue it pocket wrongs and passe by iniuries Obiect But I should neuer be quiet if I should put vp euery wrong But is it the way to tame thy aduersarie to become like him The way to haue thine enemie to become thy freind is to feare God and take his way that thy waies
euer haue a Christian on the gathering and gaining hand and therefore hath appointed priuate instruction in the family priuate prayer priuate meditation priuate reading and conference things scarse vsed among Christians though they scarce can be Christians that vse them not and hath promised that where and when two or three be thus gathered in his name he will be present and he is no where emptie handed yea where one man apart shutting his doore praieth or meditateth alone the Lord seeth in secret and repaieth his paines with such store of grace as all men may see him openly rewarded yea let a man be most alone if in such duties he is in most comfortable companie and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on vs is by meanes of Iesus Christ for with him is the fountaine and headspring yea he is the head which sendeth life sence motion and direction into all the members resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment The Euangelist after he had affirmed that Christ was full of grace and truth addeth that of his fulnesse wee receiue grace for grace so the Apostle Colos. 2.9.10 In him dwelleth the fulnes of the godhead bodily and wee are compleat in him But how come wee to share with him in it The next words declare it which is the head of all principality and power as though he had said because in himselfe he hath the well-head of glory and maiesty the which becommeth ours in that he is also the head of his Church And as here our Apostle in general concludeth that all the graces of regeneration are through him so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause As 1. peace with God and our selues Rom. 5.1 2. entrance and accesse vnto the Father through him Eph. 2.18 3. wisedome and vnderstanding whereby God in him purposed to enrich vs Eph. 1.8 4. consolation and comfort which aboundeth through him 2. Cor. 1.5 5. eternall saluation which is the gift of God through Iesus Christ Rom. 6.23 But in such a plaine doctrine we will spend no more time Those generall places will saue vs that labour Ephes. 1.3 who hath in Christ blessed vs with all spirituall blessings and Rom. 11.36 for of him and thorough him and for him are all things and 1. Cor. 1.30 he is made of God vnto vs wisedome righteousnesse sanctification and redemption Vse 1. Want we any grace call vpon God in the name of Christ Whatsoeuer ye aske the Father in my name he will giue it vnto you get Christ to be thy owne become a true beleeuer that thou maist in him beginne thy prayer with our father this is the way to be rich in grace What a chaunge was there in Zacheus when as once Christ came vnto him whereas before there was nothing in him but iniustice oppression forging and whatsoeuer was naught now we see faith loue iustice mercie restitution reformation yea with saluation euery grace accompanying it 2. Hast thou receiued any spirituall grace sacrifice not vnto thine owne net but be thankfull vnto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans of him and through him and for him are all things to him be glorie for euer 3. Take heede of quenching that grace neither grieue that good spirit of God by thy sinne for thou camest hardly by it for Christ must come downe from heauen humble himselfe to the deaâ—h rise againe ascend and now make continuall intercession before he could procure thee the least grace A thing very little thought of Vers. 7. That we beeing iustified by his grace should be made heires according to the hope of eternall life Now follow the ends why we are brought into this new condition which are two 1. our iustification before God 2. the purchase of life eternall In the former are to be considered 1. what is meant by iustification 2. what by Grace 3. the doctrines Iustification is the absolution of a sinner from his sinne and the punishment of it by the satisfaction of Christ the Redeemer apprehended by faith 1. The absolving of a sinner this the Apostle declareth when he opposeth vnto it accusation and condemnation It is God that iustifieth who shall condemne for seeing a man by nature and the cursed practise of sinne is depriued of the glorie of God and cannot but heape vp wrath against the day of wrath before euer he can come to a comfortable estate he must be acquitted necessarily of the guilt and curse of his sinne both in the high court of heauen where God is the supreame Iudge as also in the inferiour court and consistorie of his owne conscience Now if it be asked how the sinner shall be thus absolued the rest of the words of the definition declare For 2. I adde it is by the satisfaction of Christ the Redeemer wherein are contained both the matter and forme of the iustification of a sinner The matter is Christs satisfaction his obedience in his life in his death in fulfilling the law and in suffering for our not fulfilling it and the merit of all manifested in his resurrection and glorious ascension The forme is the imputing of that obedience whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation as it was Christs owne in action So as it is no legall iustice which requireth personall obedience in the straitest tearmes of the law but Euangelicall whereby the beleeuer satisfieth by the merit of a Mediator and in the person of a suretie which satisfaction is accepted as though it were performed in his owne person And thus the cure is proportionable to the disease that looke as by the first Adam sinne went ouer all who are naturally borne of him namely by imputation and propagation euen so by the second Adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him And 3. I adde that this satisfaction of Christ is apprehended by faith the proper worke of which grace is as by an hand to receiue Christ with his merits and bring him home into the owne heart whence it is that to beleeue in Christ and to receiue him are put for one and the same thing Ioh. 1.2 it is the mouth of the soule whereby we eate and drinke his flesh and blood Ioh. 6. yea such a speciall instrument to this purpose that it is said in sundrie places to iustifie vs by laying hold on the merits of Christ which properly iustifie and we by it though not for it are said to be righteous Secondly by Grace in Scripture sometime is meant the gifts of grace that is any good gift which proceedeth from the fauour and loue of God towards man whether priuatiue withholding euills
as if he be a leader a seducer or wilfull in his error as also of the degree of his offence and error as if it be a direct ouerthrowe of the foundation or an high blasphemie or such as may turne to the ouerthrowe of pure religion established or the disturbance of publike peace or otherwise according to the nature of the fact may and ought to proceede to a proportionall degree of punishment whether by mulcts or imprisonment or banishment yea in the extremitie of euill to the extreame remedie euen of death it selfe for there is no remedie but if a soare prooue a gangreene it must be cut off True it is that the charitie of the Church must aime at the cutting off of errors rather then mens persons but if the nature of the error so require euen the last punishment by death as it is in the hand of the Magistrate so will it be most iust and proportionall That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare 1. by precept Deut. 13.5 of slaying the false Prophet and Deut. 17.5 of stoning the idolater 2. by example of Moses Exod. 32.35 slaying 3000. of the Leuites for the idolatrie of the calfe of Helias 1. Kin. 18.40 who slewe 400. of Baals Priests when there was no Magistrate to do it so of Iosias 2. King 23.6 of Iehu 2. King 10.25 yea wicked Nebuchadnezzar made a decree that whosoeuer blasphemed Daniels God should die the death The same might easily be prooued out of Imperiall constitutions and iudgements of Fathers and Councels Now that this is the fittest punishment for some heretikes we may gather by the instance of Arrius whom Constantine the great banished indeed but how much better had it beene for the world if he had taken such a monster from the face of the earth how much better had that sparkle beene with himselfe extinct before it had come to set the whole world on fire and if he that reuileth his Prince deserueth death as a traitor how much more he that blasphemeth the name of God or any part of his truth Obiect But Christ biddeth vs beware of false Prophets but not to slay them yea wisheth to suffer both to growe together till the haruest And Paul neuer giueth other commandement concerning them then to avoid them and withdrawe our selues from them And Musculus expounding the place in 1. Cor. 5. concerning the incestuous person hath these words he commaundeth not to kill him but to remooue him from among them Answ. 1. Some such places are such precepts as are diâ—ected vnto the Churches whose weapons are spirituall and hath no such power of life and death ouer the bodie or outward man 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand and the like to Timothie but intend not to speake any thing of the Magistrates dutie So Bullinger affirmeth that here Paul enformeth Titus and not Sergius Paulus how to carrie himselfe towards an incurable and desperate heretike 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie and therefore the Chuches were more carefully vrged vnto theirs 4. They must all be vnderstood with respect 1. of the qualitie of the persons and offences which must be distinguished 2. of the Church as whether such tares can be plucked vp without apparant hurt of the Church for else they must be let stand and so must that place be meant least ye also plucke vp the good wheat and this is agreeable also to the doctrine of the auncient who aduised rather to tollerate some lesser euill then that a greater good should be hindered or a greater euill occasioned Vse 1. Seeing excommunication is such a grieuous censure it is not to be inflicted rashly or for trifâ—les but delibeâ—ately in matters of waight and much moment yea heauily and not without inward griefe that the Church is vrged to such seueritie For 1. if it be a greiuous thing to be disfraunchized and cast out of a wel ordered common wealth how much more to be cast out of the church the commonwealth of Israel Which made some of minde that this censure is not to be vsed but in such cases as wherein the Iewish lawe condemned to the death the which strictnes in that it may seeme to confound the Iewish Iudiciall lawe with Euangelicall discipline howsoeuer I will not maintaine yet surely as Musculus well noteth I thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen and such as the Apostle mentioneth 1. Cor. 6. because it is a declaration of that which is by God done in heauen who for a non apparance or not paiment of a trifling fee thrusteth not out of heauen Secondly it must be vsed as a last and desperate remedy euen as the Surgeon trieth all gentle meanes before launcing seating or cutting off Thirdly it must be done with griefe and sorrowe of the whole Church euen as a member in the bodie cannot be cut off without extreame paine to the whole This is a fitter affection then anger couetousnesse or any other such sordid and base selfe seeking in dispensing the iudgements of the Lord. Fourthly It must be done verie sparingly in wisedome and moderation whereof we haue a notable patterne in the Church of Geneva wherein such was the power of the word and wisedome of the Pastors in restoring offenders by the spirit of meekenesse that in the space of whole tenne yeares as M. Beza himselfe confesseth onely two persons were stricken with this censure Now of the fearefull abuse of this censure whereby it is daily turned into an idle scarecrow sold and bought at a vile price I neede not speake any thing seeing the thing it selfe speaketh so loud would God it were as well reformed as it is by a number of the godly learned discouered Vse 2. If heretikes must be avoided then it followeth that Protestants ought to avoid all communion and mixture with hereticall Churches persons namely with that hereticall Apostaticall Church of Rome and the members of it To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights our learned D. Whitakers and Reynolds the former of whome hath prooued that the present Church of Rome is no particular Church but hereticall and ouerturning the foundation and grounds of faith as by eighteene seuerall points he instanceth and concludeth that whosoeuer would be saued must necessarily forsake her as an antichristian and Satanicall synagogue The other in his fifth Thesis of his learned booke defendeth that the Romane Church is neither Catholike nor a sound member of the Catholike Church in explaining the tearmes whereof he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies which euerie
Scriptures of a child Epist. 74. Prou. 29.15 1. king 1.6 1. Sam. 20.34 The mother must thus loue all her childreÌ„ vers 5. A discreet cariage is a beautifull grace in a yong woman Eccles. 2.4 Chastitie of mariage vrged by reasons Prou. 2.17 Deut. 22.21 Prou. 6.30 1. Cor. 6.18 Means of preseruing this chastitie Melius vincitur fugiendo quam oppugnando August 1. Thess. 4.5 Heb. 13. Housekeeping is chastities best keeper That women should keepe their owne houses Reasons Prou. 27.8 The wife by keeping at home auoideth both suspition of euills Prou. 7.11 As also occasion of it Wherein this goodnes of a woman is most conuersant Rom. 15.14 Act. 9.36 Prou. 19.13.21.9 Prou. 14.1 Women must be subiect to their husbands Why. Est. 1.20.22 Mans superioritie was no part of the wiues punishment Eph. 5.23 Obiections to beare off the duties friuolous Wherein must wiues be subiect Gal. 6. Calv. in 1. Sam. homil 90. Luk. 8.3 2. king 4.9 Husbands may not beat their wiues Profession without practise causeth the holy name of God to be blasphemed Matth. 5 16. 2. Cor. 6.3 Reasons to mooue our care of not staining our profession 1. Pet. 2 12. Philip. 2.15 Ethniâ—us quo modo aliter respondisset 1. Sam. 22.18 2. king 1. Luk. 8.22 Thus one wittily alludeth to the Angels words first thou shalt bear a sonne then call his name Iesus Rules so to carie our selues as we staine not our profession Deut. 6 6. Young men must order their waies by the word Heb. 13.17 1. Ioh. 2. Experience wisheth vs to strike on the iron while it is hote straight a tree while it is a twigge worke waxe while it is soft and heale a sore while it is greene Ier. 13.23 Heb. 6.8 Reasons to mooue young men to looke timely to their waies Prou. 10.5 1 Ioh. 2.14 2. Tim. 1.4 5. Mark 10.21 Matth. 21.32 Psal. 25. Isa. 38.3 Helps to the former dutie Prou. 22.13 Psal. 119.9 It was a great commendation of Origen that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. The Pastor must sometimes entreat where he may command Magis docendo quam iubendo monendo quam minando Aug. epist. 64. Iude 23. The 〈◊〉 of sobâ—ieâ—â—e very 〈◊〉 commended to young men Eccles. 11.10 Prou 7.22 Seething pots cast off a deale of scumme Reasons to enforce the duty Meanes of practise 1. Tim. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concent of good life and good doctrine make a sweete harmonie in a Minister The priest might not come to the temple without the sound of his bells 2. Tim. 3.10 1. Pet. 5 3. Ioh. 13.15 Reasons to stir vp the men of God to care ouer their liues Amos 3.7 Heb. 12. â— It is possible for a man by grace to liue vnblameably Luk. 1.6 Iam. 1.27 Meanes to attaine to an vnblameable life Faithfull Ministers shall not want withstanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 2. Tim. 4. Act. 13.10 Rev. 16.14 Rev. 12. 2. Tim. 2.4 Ier. 1.19 â—er 20.7 ad 11. It must not seeme strange if good men be more withstood then worse 3. Ioh. 8. Philip 1.27 Resisters of godly ministers haue their mouths wide open with reproches against them 1. Cor. 4.13 Ezr. 4.13.14 Luk. 7.33.34 Calumniare audacter saltem aliquid haerebit Luk. 7.35 Euery godly mans endeauor must be to stop the mouths of Gods enemies and make them ashamed Reasons Subiection of seruants wherin it standeth The seruant must honour his master as his better The master receiuing his authoritie from God he that resisteth him resisteth God Gen. 16 9. 1. Sam. 30.15 1. Cor. 7.23 Subiectio est servilis vel civilis illa vtitur praesidens subiecto ad suiipsius hac ad subiectorum vtilitatem bonum atque haec fuit ante peccatum Aquin. summ 1. part quaest 92. art 1. 1. Tim. 6.1 see 1. Pet. 2.18 Wherein seruants must please their masters Luk. 17.9 The place of seruice is from the Lord who therefore will shew goodnes to him that coÌ„scionably performeth it to wicked cruel masters Eph. 6.8 Non adorationis equalitate sed seruirutis fidelitate Bern. 1. Cor. 7.15 Act. 4.5 Masters must not be pleased in wicked commands Exod. 9.34 â—ike master like man Ad aras 1. Sam. 22.17 Wherein seruants may answer or not answer their masters â— Sam. 24.10 18. Iob 31.12 vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 5. Coloured theft of seruants detected Gen. 30.33 Gen. 31.20 Prov. 25.19 Gen. 31.38 and 39 2â— The faithfulnes of seruants wherein to be shewed Gâ—â— 24.12 33. Gen. 39.8 Motiues to the dutie Luk. 16.12 The Gospel called the doctrine of Christ Why. Mark 1.1 Rom. 1.1 1. Cor. 1.18 Ioh. 1.18 Rom. 2. chap. 16. Doctrine of God adorned two waies 1. Pet. 2.12 Rom. 2.23 Hest. 8.17 Exod. 12.38 The meanest Christian may and must bring glorie to the Gospel 1. difference betweene the Law and Gospel Coloss. 2.20 We are not vnder the law in 4. respects Rom. 8.1 Zach 4.6 How a maÌ„ may know that he receiueth the grace of God in truth not in vaine 2. Cor. 3 6. 1. Thess. 1.5 Rom. 7.6 Be sure to haue thy part in grace Call on others to partake in it Pitie such as doe not 2. difference betweene the law and Gospel Gal. 3.2 No doctrine of works can now bring saluation 2. Cor. 1.24 Embrace the doctrine of grace as thou wouldest saluation it selfe Heb. 2.3 3. difference betweene the Law Gospel Rom. 9.4 Act. 17 30. Vniuersall election can not be drawn from this place Iob 34.19 Rom. 3.30 Isa. 56 3. Matth. 4.15.4 difference betweene the doctrine of the Law Gospel The fathers of the old Testament had but a candle to see by not a sunne as we The very eueÌ„ts haue preached themselues Isa. 11.9 The spirit to the old beleeuers was powred out droppe by droppe but now in abundance Evangelium promissum A candle is not so necessarie in a darke house as the light of the Gospel in the darknes of mens hearts Not without great danger can we shut our eyes against the light which hath appeared A triall whether thou receiuest this light Ioh. 12.35 Motiues to entertaine the light while it is with vs. 2. Tim. 1.10 Coloss. 1.12 Many refuse the light Ier. 31.33 Heb. 10.26 The Gospel a schoolemaster as well as the law Gal. 6.2 Concil Triâ— sess 6. cap. 16. can 19.20 The wisdom of God hath ioyned saluation instruction together mans fullie would disioyne them Ioh. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be willing to enter into this schoole wherin saluation is offered to allure vs. Prov. 17.8 Gen. 20.11 1. Ioh. 2.16 Lusts why called worldly Gen. 39.12 In beleeuers the commandement is possible 3. waies Rom. 7.15 Act. 24.16 Grace truly receiued hath taught to denie all vngodlines Vngodlines branched into 4. heads Malac. 3.14 Isa 66.17 1. in thoughts Ier. 43.3 2. Pet. 3.1 2. in speaches Iob 21.14 3. in conuersation Ier. 44.16 Psal.
14.4 Whatsoeuer shall pleaâ— for the entertainment of lusts a Christian must resolutely denie them all No way can profiting in grace be better shewed then by this resistance Heb. 11.13 1. Pet. 2.11 Rom. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. king 22.24 Rom. 8.13 Onely our religion teacheth true mortification 2. king 5.12 Gal. 6 14. Plato of Diogenes Act. 17.18 Doctrine of grace teacheth not onely to abstaine from euill but doe good Eph. 4. Act. 26.18 vers 20. Rom. 6.17 The Gospel bringeth saluation but looketh for an answerable returne and recompence â— The proper worke of sobrietie 1. in things inward Coloss. 2.23 1. Cor. 4. â— Iam. 3.17 2. in outward Luk. 21.34 Iam. 1. â— Eccles. 2.1 1. Cor. 7.29 II. Rules of practise 1. The proper worke of iustice 2. Rules of practise Luk. 13.36 Eph. 4.28 Motiues to practise these rules 1. The proper work of pietie 2. Rules of practise Ier. 9.23 Gal. 6.10 Many sorts of men bewray the vngodlines of their hearts Reasons to 〈◊〉 to the exercise of godlines Godlines must be exercised in this present world The right ende of this present life is to learne the way to a better Philip 3.13 Spes pro re sperata meton adiunct Blessed hope why so called Christ called a mightie God Why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel receiued in truth lifteth vp the heart to waite for Christs second appearing Reasons Eph. 2.12 Philip. 3.20 Triall of our selues by the former doctrin Cant. 2.5 Cant. 2.17 To this expectation of Christ are required 1. a sound ground Lumbard 3. sent distinct 26. 2. sound qualities which are fowre Heb. 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 28.16 Prou. 13.12 Rev. 19.7 1. Pet. 5.4 1. Ioh. 3.3 3. sound effects which are also foure Heb. 12.2 Numb 14.7.10 vers 23. Act. 23.8 Motiues to the expectation of Christ. Matth. 24.46 Luk. 12.46 Ignoratur vnus dies vt observentur multi Curiosi ad cognoscendam vitam alienam desidiosi sunt ad corrigendaÌ„ suam August confess lib. 10. The expectation of Christ is a notable meanes to prouoke men to Christian duties 1. To attempt them Eccles. 11.9 Act. 3.18 19. Act. 24.26 Rev. 14.7 2. To hold on in them with chearefulnes Act. 24.15.16 1. â—im 6.14 2. Tim. 4 1. 1. Pet 3 4. 1. Cor. 16.13 3. To hold out in them with perseuerancâ— Iude 22. Luk. 22.29 Iam. 5.8 In that most perfidious Councel of Constance 1. Cor 9.7.10 Prou. 27.18 2. Cor. 9 6. Heb. 11.26 Psal. 27.13 Christs glorie shall shine out in full brightnes at his second appearing Matth 25.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 1.10 Coloss. 3.4 Philip. 3.21 1. Pet. 1.11 Act. 26.22 We must neuer speake of God or Christ but in a weightie matter and reuerent manner Reasons Ier. 10.6 Act. 17.24 25. How Christ gaue himselfe for vs. Ioh. 10.18 Luk. 2.7 There can be now no other Priest nor sacrifice besides Christ hiâ—sâ—lfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—b 10 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 17.19 Heb. 7.23 2â— 26. The Popish distinction of Priests into primarie and secondarie ouerthrowne vpon Hebr. 7. Hebr. 9.11 12. Mors necessarius modus oblationis tolle mortem tollis oblationem The Popish distinction of oblation of primarie anâ— commemoratiue confuted Sess. 6. cap. 2. Christ gaue himself therfore wholly both bodie and soule and why Isa. 53.11.9 Christs death and passion was voluntarie seeing he gaue himselfe Ioh. 10.17 18. 1. Tim. 6.13 Christ gaue himselfe for his Church not for euery particular man Reasons Expiatio intercessio sunt partes inseparabiles saâ—â—rdotij Christi Psal. 32.1 Eph. 2.25 Eph. 5. How Christ is said to reconcile the world to God Tractat. 87 â—n Ioh. How Christ is said to die for all men 2. Cor 5.21 Christ suffered not for his owne sinne for he was giuen for vs. Christus praeter â—a bona quae suis laboribus peperit nobis meruâ—t etiam sibi corporis gloriam nominis exaltationem Bellar. l. 5. de Chro. cap. 9. We must receiue this gift and make our best benefit of it We must giue our selues to him who gaue himselfe for vs. Seeing Christ hath giuen himselfe there neede no other satisfaction for sinne Christ redeemed his church from the captiuitie of sinne â—wo waies How so short a suffering could redeeme from infinite euills Mortem re non tempore infinitam tolleravit Christus Before this redemption we were boÌ„dslaues vnder sinne death 2. Pet. 2.19 Ioh. 8.34 Sinne resembleth a tyrant many waies Rom. 5.21 Miserable is their estate who aâ—e out of Christ because they haue no part in this redemption Deale with sin as with a tyrant The Sonne hauing set vs free great is our freedome Bellarm. lib. 4. de poenit cap. 2. Concil Trid. sess 6 c. 14. Heb. 9.12 26 Christs satisfaction is not partiall but freeth vs from all iniquitie both guilt and punishment Matth. 18. Isa. 52.3 Mors piorum est medicinalis non poenalis He hath well deserued al our loue who hath paied all our debt Beware of sin which bringeth back the former bondage Full consolation to the godly from the former doctrine Christ purgeth his people two waies Hebr. 9.14 Redemption sanctification are inseparable companions 1. Cor. 1.31 Exod. 30.18 1. king 7.23 1. Ioh. 5.6 There must needs be much vncleannesse where is neede of continuall clensing Philip. 3.12 Sinne is neuer pardoned but where it is purged Rom. 6.2 Ioh. 13. Meanes of our purging to be vsed Ezek. 36. Psal. 51. 1. Thess. 4.4 2. Cor. 7.1 Malac. 3.2 Zach. 13.1 Motiues to vse carefully the former meanes Luk. 1.71 Iun. in Exod. 19.5 Deut. 7. The Church is Gods peculiar sundrie waies Cant. 6.7 Numâ— 23.9 Eph. 3.15 Ferendo non feriendo Qui in ChristuÌ„ credunt linguis loquuntur novis Bern. de ascen dom Ier. 2 3. Many consolations to Gods people from the former doctrine Psal. 105.14 We must liue vnto the Lord whose we are 1. Pet. 2 9.1â— Deut. â—4 1 â— Deut. 7. Loue the Saints because they are Gods peculiar Phil 4.18 19. Zach. 2.3 cap. 3.8 The worker must be good before the worke can be so August epist. 120. Honorato Rom. 3.10 A good worker cannot but bring forth good works Ioh. 15.1 Heb. 9.14 1. Ioh. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What vertues must attend zeale to guide it aright Act. 19. How necessarie zeale is to a good worke Psal. 119.136.158 Ier. 9.2 Ezek. 9.4 Nehem. 23.22 Numb 25. Ioh. 2.14.17 The effects of zeale about the effecting of good things Rom. 12.12 Act. 20.24 Philip. 2.17 Rom. 9. Sundrie sorts of men bewray the want of zeale Act 23.12 see cap. 1.9 â— Tim. 3.16 All proofes reproofes must be fetched froÌ„ the Scriptures The word must be so handled as the authoritie of it be preserued Reas. 1. Cor. 14.25 Isa. 6.6 Matth. 7. Prov. 17.27 Act. 26. A grieuous sin to despise Gods ministers Râ—asâ—â—s 2. Cor. 3.9 Rev. 6.2 Rev. 1.20 Exod. 16.7
1. Pet. 5.3 Rev. 1.16 1. Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doctrinâ— of subiection must be often inforced and why Numb 16.3 â—sa 62.6 The scope of the ministerie is to keep men in remembraÌ„ce of Christian duties 2. Cor. 4.17 Reasons Heb. 2.1 The memorie of Christians should be taken vp with godly instructions learned in the ministerie Deut. 6. Psal. 119.11 Why men can not remember the good things they heare often Psal. 119.129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth necessarie subiection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—h more free and voluntarie obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meâ—o imperio veâ—â—â—tur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alieno subordinato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.13 Rom. 13.1 Quis vos excepit ab vniversitateâ— Bernard epist. 42. Christianitie consumeth not Magistracie but confirmeth it Reas. Against Anabaptists The Gospel forbiddeth not law but teacheth how to vse it Rom. 13 4. 1. Pet. 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The malice may be forgiuen where the damage is required and recouered Hest. 3.8 Dan. 3.12 Ezr. 4.13 Act. 17.18 and 19.26 and 24 5. Satan hath euer laboured to bring Christian religion into the hatred of Princes as the greatest enemy to their estate The way to bring people vnder subiection to gouerners is to plant the Gospel and so make them subiect to Christ. Euery soule must be subiect to the higher powers Innocentius Origen omnis anima id est animalis homo 1. Cor. 6.1 Eccles. 8.2 Vsque ad aras Isa. 44 28. 2. Chr. 19.6 Zach. 4.14 Salomons throne is called Gods throne 2. Chr. 9.8 Deut. 17.18 Magistracie and ministerie serue one another as the left hand doth the right Harmon of Confess sect 19. cap. 23. 2. Chr. 24.2.17 2. Chr. 26.5.16 Eccles. 8.4 Ordinatio divina secundum substantiam humana secundum modum finem Prov. 24 2â— Ester 3.3 Deut. 25.17.19 1. king 21.3 1. Sam. 14 45. 2. Sam. 18. â— 2. Sam. 24.1 Exod. 30.12 Reasons why Christians must be subiect to Magistrates Numb 27.16 Numb 11.17 The Lord maintaineth their authoritie 4. waies Deut. 23.2 1. Sam. 26.20 Prou. 31.4 Exod. 22.28 Eccles. 10 20. Iob 29 16. Dan. 4.8 2. Sam. 21.17 Lament 4.20 2. Pet. 2.10 Iude 8. The Popes vassals must swear themselues enemies yea rebels against lawfull authoritie Satan many waies seeketh to bring this ordinance into contempt vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. â—â— Euery Christian must make account that euery Christian dutie belongeth vnto him Matth. 28. 2. Cor. 8.7 2. Thess. 2.17 Rom. 15.14 Act. 9.36 Rev. 2. 3. Psal. 119. Not onely the Minister but common Christians must be ready for Christian duties Iam. 1 2â— Non quantum sed de quanto quanto animo detur Ambros The Christian course must be so wisely contriued as no dutie may hinder another Eccles. 8.5 Euery Christian must presâ—rue in himselfe a readines to euery good worke 1. Cor. 9.17 1. Pet. 5.2 Iam. 1.19 Eccles. 4.17 Reasons Notes to trie this grace by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.23 Exod. 35.29 Malac. 1.13 2. Cor. 8.4 Rules of practise Iob 31.16 ad 23 The word condemneth as well vnbridled speaches as disordered actions What cases a man may speak of the euill he knoweth by an other Euill speaking reduced to 2. heads 2. Sam. 10.3 2. Sam. 15. Euill speaking a most vnseemly sinne in a Christian. Prov. 10.18 Eph. 4.31 Coloss. 3.8 Phil. 2.8 Iam. 1.26 Religio à religando It is not thought so dangerous as it is Prov. 18.21 Prov. 25.18 Prov. 18.8 Meanes to auoid this sinne The shoppe is furnished out out of the warehouse 1. Tim. 6.4 1. Pet. 3.9 Psal. 39.1 Prou. 25.23 Iam. 2.12 Sundrie sorts of contention lawfull both religious ciuill and domesticall August contra Faust. Manich. lib. 2. cap. 73. Act. 25.10 A Christian may not be a common barrater Pretences against this doctrine answered Leniter qui saeviunt sapiunt magis Prou. 12 8. Lev. 19.18 Rom. 12.19 1. Sam. 15. Eph. 4. Prov. 19.11 Isa. 56.2 Rules to auoid the sinne of quarelling and contending Psal. 133.1 2. Sam. 5.1 Gen. 13.7 8. Prou. 13.10 Prou. 26.17 Isa. 9.20 Iud 5.9.20 Plinie Prou. 16.32 Dum patitur vincit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian equitie is necessarie for all Christistians The fruits and effects of this vertue Iam. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.12.13 Necessitie of this grace Philip 4.5 Description of meeknes explaâ—ed Gal. 5.23 and 6.2 Eph. 4 2. Col. 3.12 This meeknes no enemie to true zeale cap. 1.13 The vse of this grace Iam. 3.13 Iude 22. Motiues to meeknes Psal. â—7 11 Matth. 5.5 The consideration of our coÌ„mon condition is a ground of meeknes 1. Cor. 4.7 Rom. 11.30 20. In another mans weaknes see thine owne Rebuke anothers sinne as if it were thine owne Let euery remembrance of sinne be a motiue to bewaile it in thy selfe pitie it in others Whosoeuer is called vnto the faith hath experience of a change in himselfe How to come to the sense of this change Heauenly motiues Comfort to those that truly desire to feele it but cannot Blesse God for it where euer thou seest it Gal. 2.6 1. mente 〈◊〉 2. voluntate 〈◊〉 servi 3. toto 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 4.22 1. Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The course of the vnconuerted is an vnwise walking The maine properties of folly most natural to the naturall man Iob 11.12 Who are wisest men Prov. 3.16 A marke of a man out of Christ to resist and reason against the word Ioh. 8.43 Iob 21.14 Ier. 12.11 Psal. 126.1 Ioh. 6.60 Before men be brought to Christ their whole life is but a wandring from the waies of God 1. Ioh 2.11 The deceit of the heart putting forth it selfe in sundrie vngodly practises Zeph. 1. 1 Cor. 6. Zeph. 1.12 Psal. 50 22. Ier. 8.8 9. Fiue sorts of men in seuerall paths and neuer one in the right Ier. 44.16 Ioh. 16 2. Prov. 14.12 and 16. â—2 25 Ier. 7.4 Tolluntur in altum vt lapsu gâ—aviore ruant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Free will considered in the subiects The bondage of will considered in the right obiect Bellarmine saith we haue turned men into beasts by taking away free-will Praefat. de lib arb Ob. Sol. Ob. Sol. Quae eunque agimus dum â—umus alieni à deo non possunt illi placere Basil. de baptis lib 2. quaest 7. Extra Christum omnis virtus in vitio est Hier. Vbi nulla vera religio â—bi nulla vera virtus Augustin Ob. Sol. Councel of Trent sess 6. can 1. Tom. 4. lib 5. cap. 9. Coâ—nc sess 6. caâ— 4. Grounds drawn out of Scripture agaiâ—st the Popish doctrine concerning free will Video meliora proboque deteriora sequor Rom. 1.21.28 Diuers pleasures why so called Our miserie enlarged in that the will is more rebellious then our minde was blind
hence see their error that conceiue of any Church in earth so well setled and ordered that it needeth no further reformation little know such the necessitie of the Church and the continuall bendings euen of her strongest towers See we not that almost euery yeare requires a new parliament for the ordering of the commonwealth that new disorders may be restrained or redressed by new lawes doe we see any man let his house but from yeare to yeare but he will surely bind the tenant to constant reparation as often as neede shall require and yet inconsiderate men can boldly and bluntly bolt out they meruaile what men meane that seeke for more and further reformation and they cannot tell what they would haue But alas are we so neare God as we cannot possibly be drawen nearer what meane then the common blasphemings drunkennes fornications riots Sabbath breakings what sinnes not committed almost without all feare what meaneth it that such dens and breaches are vnmade vp but that hogge and swine may enter into the presence chamber of the great King Let the strong man keepe these holds we shall see all the earth fit still inough But easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from and much lesse any since The second branch of Titus his dutie is the placing of Elders in euery citie where that we may come to the meaning of the Apostle must be considered 3. things 1. who are meant by Elders 2. who must place these Elders 3. where they must be placed 1. The persons to be placed are called Elders that is Ministers Pastors Bishops for those who are here called Elders are called Bishops v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function in which sense the Apostles themselues are sometimes called Elders yet here I take it it must be vnderstood of those who labour in the word and doctrine for such are described thorough the Chapter The reason of the name is taken from their age not as though they alwaies were the oldest men for wisedome is not tyed to graie haires and Timothie was one of them and yet a young man but in regard of the wisedome experience and staiednesse required in such as are to be called to this office which ought to be such as ordinarily is not to be found in young yeares For how meete is it that the man of God should be furnished with grauitie and authoritie that euery way he may be worthie of double honour both in regard of his person as also of his gifts place and workes sake The Papists euery where translate this word Priests and make praesbiteri and sacerdotes all one Wherein although the word cannot be more vnfitly translated yet would we bee loath greatly to striue with them about names and titles as hauing matters of greater moment and difference moe then we wish were it not that the very name were a supporter of that horrible Idolatrie of theirs so infinitely derogatorie to the onely sacrifice of Christ. And therefore seeing the Ministers of the newe Testament are neuer so called in the newe Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification but also an office of Priesthood flatly opposite vnto the Priestly office of Iesus Christ it is no lesse then our dutie to oppose our selues against both such an office and such a title Which in the proper signification is so peculiar as it is attributed to none vnder the Gospel but vnto Christ himselfe I denie not but in the cōmon acceptation of the word it is ascribed to all Christians both Ministers and people who are called an holy Priesthood and beleeuing are made Kings and Priests vnto God Neither is it denied but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests but this was by improper and translated speach partly in that by their ministerie they doe daily offer and sacrifice men vnto God Rom. 15.16 and partly because they held the places in the Church which the Priests and Leuites did before the comming of Christ imitating herein the Prophets themselues as Isay 66.21 prophesiyng of the glorie of the newe Testament saith that the Lord would take of their sonnes for Priests and for Leuites not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice as the Iewish Priests nor yet commemoratiue as the Romish seeing all sacrifices but onely the spirituall oblations of Christians were ceased but he calleth them by that name then in vse noting them onely as the successors of the Priests and Leuites but not ascribing any proper worke of that office vnto them 2 The person placing these Elders is Titus who hath commission giuen him that as the chiefe gouernour and moderator of this action should establish teachers of sound doctrine in all the cities throughout the Iland and because the whole action was to be chiefely ordered by him it is wholly ascribed vnto him as the Consull is said to create Consuls when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them Which if it be not thus to be vnderstood I see not how Elders could be appointed by election as the manner of the Apostles was Act. 14.23 and Timothie must neither lay hands on any man rashly nor yet partake herein with other mens sinnes namely such as were vsed to be ioyned with him in this businesse 1. Tim. 4.14 3 The place where is in euery citie that is wheresoeuer there is a body of people for a fit congregation there must a Pastor or Elder be placed the phrase is of the same valour with that Act. 14.23 When they had ordained Elders by election in euery Church For euen in the Apostles dayes there was a certaine kinde of distinction of Churches and congregations for the Elders had their flockes ouer which the holy Ghost had made them ouerseers and which depended on them 1. Pet. 5.2 Act. 20.28 Doctr. Euen there where the Church is planted is such an absolute necessitie of a setled ministerie as without it it is impossible that religion can either thriue or continue and therefore as the Lord had formerly dealt in planting his politie among the Iewes so doth he here in planting Christian religion among the Gentiles no sooner was his law giuen concerning his Tabernacle but Aaron and his sonnes and the tribe of Leui must be sanctified to the office of Priesthood to attend on holy things to teach and offer and performe their seuerall
duties according to the Lords direction else had the former labour beene lost in like sort in vaine had the publishing of the Gospel beene although by the Apostles thēselues had they not established such ordinances euerie where as serued for the strengthening and proceeding of it of which the setling of the ministerie and appointing Pastors ouer people is the principall Reas. 1. How necessarie was it for the whole administration of God among his people to haue a set place of abode that they might aske counsell at his mouth offer sacrifices Ilasticall and Eucharisticall put vp their prayers vnto him and receiue from him instruction and speciall direction and hence was it that the Lord sometimes setled himselfe at Siloh and sometimes his dwelling was in Sion and no lesse nay far more full comfort may we receiue in our assemblies and Bethels where the Lord as the sunne by his Ministers as by so many cleare lights not onely dispelleth darkenesse and errors in mind and manners but directeth vs in all our waies we haue to walk answereth vs in all our doubts in all our petitions raiseth vs in our falls supporteth vs in our weakenesse and prouoketh vs to cheerefulnesse in all the pathes that are good in his sight 2. Our weakenesse is such that notwithstanding all the benefit of standing ministeries we are euer recoyling and falling backeward more and more our bodies are not more prone to pine away for defect of daily foode then our soules if by the meanes of the heauenly Manna they be not daily repaired no eie seeth not the neede of daily directions to guide vs to daily duties and those which must be often done we must often be put in mind of 3. Experience sheweth that in such places where such ministeries be not setled we neede not seeke for adulterers swearers drunkards theeues and lyars such soyles are fruitfull of such imps that a man would thinke the old Sodomites were returned from hell yea the malitious man slacketh not to sowe these too thicke in such fields as good seede is cast into continually 4. The ordinance it selfe speaketh for it owne necessitie beeing the meanes wherby those who by it are brought to the faith are also preserued in it the milke whereby babes begotten grow to strong meate and are led from their infancie to their full age in Christ. For we may not alwaies be babes and weaklings but there is a perfection of Christianity which hereby we must be led vnto Heb. 6.1 not that any perfection of knowledge or holines can be attained of vs as Anabaptists foolishly dreame but partly in respect of that further degree which we ought euer to contend vnto for in the schoole of Christ we may waxe olde daily learning and the greatest scholler shall yet be farre from perfection and partly comparatiuely men of grace and knowledge may be called perfect and haue attained a further degree of perfection then such as are rude and ignorant subiect to be carried about with euery winde and are not yet gotten out of the elements of religion a man is said to be of perfect wisedome strength and other gifts of bodie and minde in comparison of a child or one not come to mans estate a Master of Arts may be called a perfect scholler in respect of a schooleboy and to this perfection of Christianitie are we led by meanes of this ordinance Vse To reprehend such as conceit themselues that when they haue gotten a smattring of knowledge they must needs haue faith also and afterward need no Ministerie nor sermons but marke where the life of God is it will make the soule craue the daily bread as the naturall life doth the bodie neither seeth that man any thing of God and the mysteries of his kingdome as he ought that presumeth of his knowledge so farre as that when he hath begunne to build and laid a foundation like the foole giueth ouer and neuer commeth to laie the roofe Perfection of true knowledge is the sight and sence of imperfection and religion in the heart espieth daily wants and decaies in the soule and repaireth to the ordinarie Ministeries for the daily repairing of them Which ordinances whosoeuer cōtemptuously forsake great schollers they may be but they were neuer good men Vse 2. Let vs reioyce that the Lord hath so liberally supplyed vs in this necessitie and testifie our thankefulnesse in diligence and subiection vnder the setled ministerie that our iudgements wills and affections may be setled in the truth for to the obseruer it will appeare that such for most part are wauering and variable who content themselues with a variable ministerie now hearing one now another now here now there without fixing themselues to some one As for such as vnder a setled ministerie come and goe at their pleasure now they heare one Sermon then another slipping in and out as they list to them I say litle is their conscience great is their sinne and manifest is their ficklenesse and inconstancie in their religion 3. Hence is a ground of petition that God would place Pastors in euerie congregation that his kingdome might come euerie where that euerie candlesticke might carie a burning and a shining light seeing we see here that it is Gods ordinance that so it should be And the greater the haruest is the more ought we to apply the Lord of it that he would thrust forth labourers into his haruest remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke As I appointed thee After that the Apostle had declared Titus his place and dutie he commeth to the second point namely his direction therein not giuing him leaue to adde any thing of his owne invention or alter any thing which Paul himselfe had done but bindeth his hands from doing or vndoing any thing in his whole administration but as Paul had commanded and appointed him the tenour of his commission reacheth no further Whence we may learne that Doctr. The ordering and gouerning of the Church is not left arbitrarie no not to an Euangelist but Apostolicall direction must goe before and guid him The Church is the house of God and must not be ruled by mans inventions but by the direction of the great housekeeper and seeing the father hath committed all the gouernement of it to his Sonne who hath purchased it with his blood the charge and burden of it now lieth vpon his shoulders and his prerogatiue it is to giue laws and orders and by his voice to rule the house of Iacob The whole Tabernacle to the verie pinnes must be framed according to the patterne and yet that was a mooueable in comparison of our most stable administration which shall continue to the ende of he world and the Lord in describing the parts thereof seuerally still remitteth them to the commandement to the patterne and forme shewed in the mount See Exod. 25.9.26.30 cap. 27.8 c. twise repeated in so
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
and preseruatiue of many graces a bond of her owne and others peace a setler of the comfort of her life an ornament of her head and of her house which once let her be disrobed of she may bid farwell to her families welfare for let any vile affection beare sway but for a little while as of anger impatience excessiue griefe intemperance or any such how is the whole house in a kind of tumult which as a Common wealth in the commotion and rising of some one rebel cannot be composed and setled till the rebel be subdued which they finde too true who in their match were left vnto thēselues to make choise of such as wanted then and yet haue not attained with the feare of God the practise of this vertue Now then seeing this vertue is so necessarie for all parts of life that it ought neuer to be wanting many womē who want not many good parts of nature and grace may yet see hence their error who conceiue that if they be generally well reputed of both for their religious and honest course and can in good manner please their husbands in the administring of the family that then they may be dispensed with in some predominant indiscreete and intemperate affecton especially if it be more priuate as now and then in extraordinarie vnquietnesse and bitternes not seldome in some bitter roote of couetousnesse drawing on iniustice towards their husbands perhaps to breake out into some prodigall and idle expense another way in lashing out libertie of speech against some that cannot answer for themselues in becomming for some dayes the greatest strangers at home c. all this while thinking that these things if seldom will stand well enough with religion but they are to knowe that all Salomons wisedom could not reconcile two things so abhorring together the giuing of the heart vnto wine or any one lust and the leading of it in wisedome and it will prooue starke vanitie to make triall of it after him neither can it be other then the shuffling out of a religious course for man or woman to giue way to any one inordinate lust More of this vertue see in the places forenoted Chast or pure The Apostle by permitting the three former vertues hath made way vnto this fourth which is a fruit of them issuing from the loue of their husband and children and from tending and watching against inordinate affections And this puritie or chastitie is not that of the virgin or single estate but it is a marriage vertue the keeper of the mariage faith and may thus be described It is a puritie both of soule and bodie in regard of vnchast lusts abandoning all vnlawfull and strange pleasures which description is wholly couched and abridged in 1. Cor. 7.34 where the Apostle calleth it the holynesse of bodie and spirit of spirit when it is either not tempted to vncleannes or beeing tempted yeeldeth not or yeelding is recouered by repentance of body also when it neither exciteth nor beeing incited executeth not vncleannes Now how equall and reasonable is it that women especially such as haue the remedie of marriage against impuritie in whome the want of it is more sinnefull and dangerous should be prouoked to the preseruing of such a sweet grace as this is First if we consider how the Lord approoueth and vrgeth it 1. By his commandement 1. Thess. 4.3 this is the will of God that ye should abstaine from fornication and euerie one possesse his vessell that is his body which is the instrument of the soule and containing it as in a vessell in holynesse and honour 2. In that the Lord here interposeth himselfe and though many husbands and wiues thinke of nothing but a mutuall stipulation betweene themselues yet the Lord challengeth the couenant to be made to himselfe as it proceeded first from himselfe so as she that forsaketh the guide of her youth forgetteth the couenant of her God that is of marriage of which God is the author and whose name was or ought to haue beene invocated in the match making 3. In that the Lord professeth that he narrowly watcheth and clearely seeth when this couenant is broken that although the fact be done in the darke and neuer so charily and cautelously yet day and darkenesse are alike vnto him If the husband see it not nor any eie of flesh yet the Lords eie findeth it out and will set it in the cleare light before men and angels This is made a reason of the precept Prou. 5.15.17.20.21 for the wayes of man are before the eies of the Lord. Ioseph might haue sinned secretly enough but that his eie was happily lifted vp toward this pure eie of God which cannot abide to behold such iniquitie 4. In that he declareth that he watcheth the sinner of this kinde to bring destruction vpon his bodie and soule to shut him out of heauen and to roote him as a loathsome weede out of the earth The former appeareth Prou. 5.22 the sinner of this suite destroyeth his owne soule 1. Cor. 6. no fornicator shall inherit the kingdome of heauen Reuel 21. no vncleane thing shall enter within the gates of the citie but shall bee kept without with dogges enchanters and lyers The latter seeing the law of God is that the adulterer and adultresse should die both because he would not haue the land defiled nor the guiltie person to liue as an eyesore vnto the innocent nay more if a man were deceiued in the qualitie of the person he hath taken to wife thinking to find her a maid but he findeth her virginitie bruised and another man hath humbled her it is lawfull for him to put her away and the Magistrate to put her to death as an adultresse Further how strictly the Lord watched ouer this sinne appeareth by that law Numb 5.21 If the husband were but ielous whether iustly or iniustly himselfe was accounted guiltie if he did not bring her to triall and this triall was not to be made by man but was Gods owne triall by the bitter cursed water by which himselfe from heauen would reuenge so greiuous a sinne against so holy an institution as marriage is And in comparison the word of God accounteth this sinne farre more wicked then some of those which mens lawes punish with death we thinke theft a great sinne because it bringeth malefactors to the gallowes and so it is but not comparable to this for Salomon himselfe by comparing these two sinnes putteth them almost out of comparison a theefe steales for hunger to saue his life but he that committeth adulterie sinneth against his owne life the former is not alwaies to be despised but this is neuer to be spared the former may make satisfaction by restitution of the thing and fowre fold for the sinne the latter can make no restitution at all the satisfaction of the theefe may be accepted of the owner or if he cannot satisfie with all the substance of his