qualitie Thirdly this portion must be giuen in due season this due season the Apostle hath expounded to be in season and out of season that is instantly importunately watching all good occasions hereunto not once a quarter nor once a moneth nor so often as men shall say they neede who for most part haue lost their stomacke and appetite hereunto but euen so instantly as his master can neuer come but he may find him so doing Luk. 12.43 and blessed shall onely such seruants be whereas on the contrarie if the master shall command to giue his family their daily meales in order and the steward of the house should giue them but one meale in a moneth so starue vp his Lords seruants were he not worthy to loose so many liues if he had so many as he suffered to perish by staruing them Vse 1. The Papists mistake this calling who in the ordination of their Preists make mention of offering massing and daily sacrificing but not a word of this maine dutie of feeding distributing and dispensing which is the proper worke of a steward 2. This doctrine sheweth what a square and furnished man he had neede be who must stand vnder such a burthen as this is which made the Apostle aske the question who is sufficient for these things not euery one that can runne and ride or can make meanes to get a liuing nor he that cannot deuise waies inough riotously to wast the Churches patrimonie but such as are fitted with the calling of God and gifts of faithfulnesse and wisdome let our sonnes of the Prophets consider what they are to be called vnto and apply God by their prayers for their fitnesse thereunto 3. Let people hence learne how to esteeme of Ministers euen as of Gods stewards 1. Cor. 4.1 Let men so esteeme of vs c. neither too highly least Gods glory in the ministerie be obscured nor too basely least the ministerie it selfe be contemned They are not the light but such as testifie of it not the authors but such as people must seeke vnto and depend vpon for the food of their soules that looke as when the famine was ouer the land of Egypt Ioseph opened all the kings storehouses and sold to releiue the Egyptians euen so must the ministers in time of spirituall dearth set open the Lords granaries to releiue his people from the famine of their soules Thus this title teacheth men to conceiue of their ministers as the dispensers of mysteries which are things otherwise hard to come by and disposers of the manifold graces of God 1. Pet. 4.10 The steward we know hath all things vnder his hand and holdeth them vnder locke and key so as without him no man can come to any thing But how many thus esteeme of them the silly sheepe dependeth on the sheepheard for else could they not sold feed and fende themselues yea the oxe and asse knowe their owner and cribbe but men generally are without vnderstanding to acknowledge these feeders 4. Let men learne with more diligence to attend on the ministerie and not be satisfied till they haue the whole counsell of God necessarie to their saluation reuealed vnto them let them call vpon their stewards and vrge them to faithfulnes There is no seruant but he may will look for that whole portion which he knoweth his master alloweth him and cannot abide that the steward should gain any thing by him oh that men would call for their portion in heauenly things also or that they would receiue it beeing forced and thrust vpon them But the Lord seeth the contempt of this manna and therefore he hath withdrawne it from many places and in other haue made it to rotte and consume euen in the mouths of many to their further hardening and damnation and yet withholdeth it from many people who are not wise-hearted to enquire after it who if they could call vnto the Lord with faith and feeling of their want that grace of his which feedeth the verie rauens when they call vpon him would furnish them with a seasonable supply The second thing in this similitude to be considered is the force of the argument which is this That because euery Minister is called to a place so neere the Lord as to be his steward therefore he must be vnblameable Where we haue the ground of another instruction Doctr. Euery man as he is nearer vnto God in place must be so much the more carefull of his carriage that he may both resemble him in his vettues dignifie his place and walke more worthy of him that hath drawne him so neare himselfe Besides that euery master looketh to be graced by his seruant and much more will the Lord be glorified either of or in all those that come neere him Lev. 10. For as the master quickly turneth out of his doors such disgracefull persons as become reprochfull to the family euen so the Lord knowing that the infamous courses of the seruant reacheth it selfe euen to the master turneth such out of his seruice which are the iust subiects of reproach Whereof we haue an excellent example in Ezech. 44.9 to the 15. for the Levites which had serued before idols were thrust from the Ministery of holy things yea although they were of the house of Aaron yet could they neuer be receiued into the preists office to come neare the holy place but at most must keepe the doores or do some other inferiour seruice So as such as come neare vnto God whether Ministers or professours may not say they do but as others do much lesse as many seruants abuse their Princes or Lords cloth to the priuiledge of their disordered courses and to face out their bad matters but the seruants of this house as they must haue a speciall representation of the image of their master so may they not doe many things which are lawfull for other men the Priests who must come into the inner Court may not marrie widowes but maids nor such as were diuorsed verse 22. both which were lawfull inough for others Vse 1. Let euery Minister make this vse in considering the excellencie of his calling aboue others When he shall beginne to say in himselfe with Ioseph there is none greater in the house then I follow the matter as he did Shall I doe this sinne shall I sort my selfe with wicked persons in wicked practises shall I defile my selfe with vnlawfull stolen pleasures so should I be a swearer a tauerner a drunkard a riotous perfidious idle or vncleane person seeing my master hath thus aduanced me how can I do this God forbid I should thus sinne against God I am the steward of Gods house and it is for the honour of God to haue the steward of his house vnblameable my place is to blame and censure all disorders in the family and can my selfe be so disordered See and consider an excellent example in Nehemiah when he was warned by a
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
in speach and gesture before his master and behind his backe but especially in the free obedience of all his lawfull yea and vnequall commandements so as they be not vnlawfull Coloss. 3.22 seruants obey your masters in all things that is in all lawfull and bodily things And the same Apostle mentioneth both in the Ephesians and Colossians bodily masters to shew that so farre as the soule is not hurt nor the conscience wounded the rule of the seruants obedience is not his owne but his masters will be it irkesome difficult wearisome Luk. 17.7 the wearie and toyled seruant may not come out of the field to ease and refresh himselfe at his pleasure but waite still vpon the hand of his master and sit downe and eate at his masters appointment and not before as that parable teacheth 3. In patient induring without resistance rebukes and corrections although bitter yea and vniust 1. Pet. 2.18.19 seruants be subiect to your masters not onely the good and courteous but to the froward and bitter for it is praiseworthy in conscience towards God to suffer greefe wrongfully When Agar was roughly dealt withall by Sarah she runne away and would not endure her but the Lord by his Angel controlleth this course and giueth her better counsell returne home to thy mistres and humble thy selfe vnder her hand or suffer thy selfe to be afflicted by her Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master Ans. It may be lawfull without despising of the masters authoritie to giue way for the present vnto his furie and if conueniently it may be to withdraw himselfe â—ill the rage be past and the storme blowne ouer as Dauid conueied himselfe from Saul and the Egyptian that directed Dauid to the Amalekites made him to sweare by God that he would not deliuer him to his master from whom he had fled neither did Dauid sinne in taking that oath because of that law Deut. 23.15 If a seruant had fled from his masters rage especially if an Heathen who cared but a little for their seruants liues he must not forthwith be deliuered to his master but humanitie must be exercised towards him they must adde no affliction vnto him but kindly intreate him till mediation may be made and his Master appeased with him Hence we note that religion and the doctrine of the Gospel freeth no man from any dutie but rather fasteneth it vpon him the Apostle saith not that seruants beeing now brought to the faith are no longer to be commanded by their masters but by Christ but writeth to them not as free but as seruants still and inforceth their subiection euen to vnbeleeuing masters and elsewhere writing vnto masters he forbiddeth them not to exercise rule and dominion ouer their seruants but only teacheth them after what manner to weld their authoritie And indeed this is a point which occasioned much trouble in the Apostles daies both vnto masters and seruants for they hearing of a libertie purchased by Christ to beleeuers in him they presently begunne to cast vp all and would not serue any longer especially vnbeleeuing masters but would be at their owne hands against which conceit the Apostles Paul Peter Iohn much laboured still recalling seruants to their former subiection and obedience Let not now any obiect that this seruile condition is against the law of nature is a fruite of sinne is against the law of Christ who hath purchased such libertie as now in him all are one is against the Apostles rule be not any longer the seruants of men which things surely the seruants of those times and some since haue taken hold of For 1. euery subiection is not against the law of pure nature who can denie but that in innocencie there was a politike subiection of the wife to the husband the children to the parents and this was no fruit of sinne although the tediousnesse and painefulnes of it came in by the fall 2. Christ hath purchased a libertie for soule and bodie but we must be content with the first fruits of it here in this world and those are the spirituall libertie we haue from Satan sinne and condemnation which shall bring on that perfect freedome we expect in heauen when we shall not only be freed from the power of sinne as here but euen from all molestation of it and not only set free from the euil of seruitude as here we are by Christ buâ— euen from it selfe 3. In Christ all are one indeed but in regard 1. of the spirituall and inward man 2. of the meanes of leading men to happinesse but in respect of the outward man they abide master and seruants still Prince and people still bond and free still noble and ignoble still Paul hauing conuerted Onesimus a runnagate seruant kept him not with him at Rome because he was called nor freed him from the seruice of his master but sent him to Philemon againe who although he must in regard of the faith account him a brother yet his outward condition was to be a seruant still 4. We must be no longer the seruants of men namely in respect of the inner man and the conscience which in seruants is as free from men as in Masters no master can command that for it is onely to be commanded by God but the Apostle speaketh not of bodily seruice to men neither is there any word which belongeth to the doctrine of faith that is a maintainer of any licentious libertie nay religion teacheth them that as Christ hath set them free so also that they shall not vse that libertie as a cloake of maliciousnesse and licentiousnesse but carrie themselues the rather as becommeth the seruants of God and the freemen of Iesus Christ. Vse 1. If this be so let Masters haue a care if they would haue seruants subiect vnto them to choose such as are religious and frame to religion such as they haue chosen that knowing what it is to be subiect to their master in heauen conscience may compell them to be subiect vnto their earthly masters also Wouldest thou haue thy seruant to please thee in all things worke him to please God in all things Wouldest thou finde him faithfull vnto thee see then that he be a Ioseph who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee see he be an Onesimus and then howsoeuer in times past he was neuer so vnprofitable yet now will he become profitable to thee and others Many masters feele the iust smart of vndutifull vnfaithfull vnprofitable servants to the ruine often of themselues and their familyes because they haue no care of their choise nor to frame them to godlinesse and profâ—ciencie in grace whome they haue chosen 2. This meeteth with the sinne of many seruants who lift vp their hearts aboue the estate of subiection and in their hearts despise the person or place of their gouernours and
so the ordinance of God yea the image of Gods authoritie shining in them by reuersing the condition of all subiection which is to stoope vnder the wills of superiours for they must haue wills of their owne crossing not the vnequall which yet they ought not but the most lawfull commandements of their Masters And as for sustaining rebukes and correction they were neuer trained vp vnto it in their youth and now beeing elder cannot brooke it but sometimes murmure sometimes resist sometimes reuenge Whereas this should be the resolution of all religious seruants I see the word enioyneth me beeing a seruant to account my Master worthie all honour I may not therefore eleuate his authoritie in my heart be he poore be he meane I must not esteeme him from outward things but according to that ordinance of God which hath made him my master and me not his compainion or familiar but his seruant and so beeing I must cherefully obey his will although the things commanded be laborious wearisome and irkesome and I will endeauour so to doe not making my will the rule of my obedience but his in the Lord and if I be rebuked or corrected my part is patiently to endure the same it may seeme vniust often and vndeserued if I might be my owne iudge when indeede it is not but were I sure it were so be it farre from me to take the staff by the end but I will submit my selfe to the Lords yoke who hath commanded me to be subiect not to the good and courteous onely but to the froward if I be hereto called and herein I will imitate my Lord Iesus who taking vpon him the forme of a seruant when he was wronged committed all vnto him that iudgeth righteously so I will only say the Lord looke vpon it and iudge it And now if any seruant make light account of these things the day is comming when he shall finde what it is to rise vp in rebellion against the ordinances of the Lord. The second vertue required of seruants towards their Masters is that they please them in all things Quest. How will this precept stand with that in Eph. 6.6 where seruants are forbidden to be men pleasers Ans. To serue onely as men-pleasers as hauing the eie cast onely on man is hypocrisie and the sinne of many seruants pleasing man for mans sake and that is condemned by our Apostle but to please men in God and for God is a dutie in seruants next vnto the first who to shewe themselues wel-pleasing to their Masters must carrie in their hearts and endeauors a care to be accepted of them euen in the things which for the indignitie and burdensomenesse of them are much against their owne mindes For this is the priuiledge of a master to haue his seruant deuoted vnto his pleasure and will for the attempting of any businesse the continuance in it and the vnbending of him from it and when the seruant hath done all he can it was but debt and dutie and no thankes are due to him from his Master Matth. 8.9 I am also a man in authoritie and I say to one goe and â—e goeth to an other come and he commeth and to my seruant doe this and he doth it Obiect But my master is such a one as I cannot please a churlish Nabal that a man cannot speake vnto him he forgetteth humanitie both in exacting and rewarding my seruice Ans. But this may not vnyoke thee from thy obedience as though thou wert bound no further to please then thou art pleased thou must doe thy dutie if thou hast no other comfort from him yet God to whom and for whom thou doest thy seruice will not leaue it vnrequited Iacob serued an hard Laban one and twentie yeares God gaue him wages enough in the ende when Laban would not and whatsoeuer a man doth that shall he receiue of the Lord whether he be bond or free And this reprooueth many seruants who if they may not choose their owne worke or their owne way or be put by their owne will presently cast off all caâ—e of pleasing aâ—kely attempt and performe their businesse as at a wrong end or with a left hand of whom the number is verie great but all of them cast as guiltie of this commandement of God Quest. But wherein must I please my master or mistresse Answ. In all things that is in all outward things which are indifferent and lawfull I say in outward things so Ephes. 6.5 seruants obey your masters according to the flesh wherein the Apostle implieth two things 1. that the Masters are according and ouer the flesh and outward man not ouer the spirit and inward man ouer which we haue all one master in heauen 2. that accordingly they are to obey in outward things for if the dominion of the one be bounded so also must needes be the subiection of the other Againe these outward things must be lawfull or indifferent for they must not obey against the Lord but in the Lord. And therefore our Apostle euer ioyneth some such clause of restraint Colos. 3.22 seruants obey as fearing God Eph. 6.6 as vnto Christ and as doing the will of God Whence it will followe that if any vngodly commandement proceede from our superiorus we say as Paul in an other case a brother or a sister is not bound in any such thing that is against the Lord. Vse Let no seruant thinke it a sufficient warrant presently to doe a thing hand ouer head because he is so commanded by his Master and by God commanded also to please him in all things but he must looke to the chiefe power to which his masters is but subordinate which if it command any thing crossing the former that saying hath place whether it be meete to obey God or man iudge you and besides whatsoeuer is not of faith in the agent be it neuer so indifferent in it selfe it is sin If a seruant here obiect that he cannot find out the nature of euery commandement I aduise him so farre as it lyeth in his power to search that hee may not displease God in any thing and after this if he cannot be resolued of the vnlawfulnesse of the commandement I take it that in supposition of a fault it is rather to be laid on the commaunder then the obeyer 2. Those seruants are condemned that sooth and please their Masters in wicked courses and practises who are so composed to eie-pleasing that the verie countenance of their Masters can carrie them to any iniquitie that as it is said of Pharaoh that both he and his seruants sinned so seruants are contented to be made vassals vnto their Masters sinnes as Absolons seruants were in the sâ—iting of Ammon and others like the high Priests seruants the masters reuile Christ and the men spit in his face so many masters hate and scoffe at religion and the seruants for companie cannot endure it Others
to please their Masters breake the sabbath by working or carriyng home worke by iourneying by lying and deceiuing such the Prophet speaketh of that fill their masters houses by briberie and crueltie whereas they are to please them alwaies with keeping good conscience The seruants of wicked Saul who were none of the best refused to be executioners of his wicked sentence against the Lords Priests although his commandement could haue borne them out well enough Let Christian seruants much more abhorre to please any flesh against the Lord and from this place frame this conclusion in their owne hearts Must I please my master in all things how much more then must I be carefull in all things to please my master which is in heauen Not answering againe Seruants are here in the third place prohibited crosly and stubbornely to reason and dispute matters with their masters but in silence and subiection to sit downe with the worse euen when they suffer wrong for as they are to carrie a reuerent esteeme of them in their hearts so must they bewray reuerence loue and lowlinesse in all their words and gestures neither are they here coped from all manner of speach for when iust occasion of speach is offered as by questions asked they must make respectiue answers and not in sullennes say nothing for Salomon condemneth it as a vice and great sinne in seruants when they vnderstand not to answer Prov. 29.19 Yea and when they haue receiued wrong they may in due respect of circumstances as when the masters passion is ouer with all submission and soft answers which breake wrath cleare themselues from vniust blame laid vpon them which was the practise of Dauid towards his master Saul who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach he asketh Saul why he should giue eare to mens words that said Dauid seeketh thy life whereas now thine owne eyes may see that if I had sought it I might haue had it And masters in this case are bound in wisedome and patience to â—eare them yea and to iustifie them if they find their faithfulnesse as Saul did To this purpose Iob speaketh that if he had turned from the right of his menseruants and maidseruants thus contending with him he could not haue answered God who made them both in the wombe The thing then here condemned is that too ordinarie a sinne of seruants when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses or else more openly thwart and contradict them yea by crooked and snarling words prouoke their indignation iustly against them by all which they manifest that they haue no feeling of the ordinance of God no conscience of Gods authoritie seated in the person of their master no wisedome to suffer and forbeare no not for their owne peace sake nor respect of Gods commandement which forbiddeth in them all muttering and vndutifull answering againe a sure signe of a wicked and rebellious heart Hence we might note how the Lord strengthneth his own ordinance in the foundation of humane societie that he will not haue it thwarted in words no not in stubborne and disdainefull lookes and much lesse by any action resisted against which whosoeuer rebelliously riseth vp in word or deed resisteth not man but God and his ordinances and shall themselues be resisted of God Not Pickers By the former seruants were taught to bridle their tongues by this precept their hands The word properly noteth the setting somewhat apart to ones priuate vse which is not his and is vsed Act. 5.2 Annanias kept away and craftily conueied to his priuate vse that which should haue gone another way So that seruants are forbidden to pilfer the least part of their masters goods to dispose to their owne or others vse without the acquaintance of their masters And herein vnder this principall kind all manner of vnfaithfulnesse is inclusiuely condemned as the opposition in the next words sheweth but shewing all good faithfulnesse Now that seruants who at this day are so vniust may be terrified from so heynous a sinne let them know that there is a booke full of curses and plagues which shall cleaue vnto them and enter into their house the booke is large twentie cubites long and tenne cubites broad it is full of curses euen from one ende vnto the other it shall come swiftly vpon them for it is a flying booke it shall bring a fire with it to consume a mans whole substance and without repentance prepareth vnto the fire of hell beeing a sinne which shutteth out of heauen 1. Cor. 6.10 Obiect But I hope I cannot be counted a theefe for this I would be loath to lay mine hand vpon any mans goods else I may make a little bold with my master and it is but a little wherein I neither can nor would hurt him Answ. But this lessneth not the theft because it is from the master but augmenteth it For if it be not lawfull to iniurie a stranger much lesse one who is so neere vnto vs euery man will say it is more capitall to smite the master then a stranger Nay the Lord lesse endureth it in a child toward the father or a seruant toward the master then in one stranger toward another And it is sure that he that maketh no conscience of robbing them maketh lesse were it not for feare of law of robbing strangers so saith Salomon Prov. 28.24 Hee that robbeth his father and mother and saith it is no sinne is a companion of a destroyer that is will easily ioyne with open robbers to spoile others of their goods also Besides to say it is but a small thing and my master is neither better nor worse for it the truth is thou that wilt crack thy conscience for a small trifle wilt not greatly straine if Achans more goodly wedge come in thy way he that is vnfaithfull in the lesser will be vnfaithfull in the greater serue the deuil for a pennie thou wilt be more seruiceable for a pound and augment thy labours as he doth his wages And whether it hurt thy Master or no that is not the question it hurts thine owne soule by transgressing the commandement and incurring the curse of it Further whereas some seruants may truely say that their masters are hard and straite and requite their seruice scarce with food and rayment yet giueth this no leaue to pilfer the least commoditie from him and what were this else then to fall into the hands of an harder master into the hands of sinne and Satan nay rather as Iacob went through an hard seruice of aboue 20. yeares through summers droughts and winters frosts yet in the end he professeth that his righteousnesse should answer for him and that nothing miscaried vnder his hand but he made it good so should seruants in their yeares so iustly carrie themselues as in the end of their tearme
they may also say let God make my righteousnesse answer for me Obiect But Iacob in that place delt not so iustly but rather cunningly with Laban in helping himselfe to his right by laying the straked rods in the sheepes watring troughes whence it may seeme that a seruant may right his owne wrongs and supplie out of his masters goods his owne wants Answ. But farre was it from Iacob to vse therein any deceit who would not so boldly haue inuocated the name of God to such a wicked purpose besides what he did was by Gods authoritie yea and direction who to helpe him to his right by dreame as himselfe professeth reuealed vnto him such a naturall meanes as in all likelihood he was ignorant of before neither was it Iacobs intention by cunning to conueie to himselfe any of his vncles goods but onely in such meanes as God had appointed expected a blessing from time to come Besides what can this make to any secret conueiance of their Masters goods seeing here was a plaine contract and bargaine betweene him and Laban from all which seeing the counsell was diuine the meanes naturall the contract open and plaine and the end that by the blessing of God he might come by his right Iacob is freed from the imputation of vsing euill craft and out of good conscience professed that his righteousnesse should answer for him Lastly let euery seruant consider not only what his master depriueth him of but withall what he committeth vnto him he hyreth him to be true and not a theefe he crediteth and putteth him in trust with his goods and sometimes with his whole estate which he would not doe to a theefe Now to deceiue such as trust him so farre is against all humanitie For a man to take a purse by the high way to steale sheepe to break an house is a notable point of the euery in it selfe and in our account but none betrusteth such a fellow no man looketh for any better from him no man is deceiued in him but a strong theefe is he that is vntrusty to him that trusteth him and relieth vpon his fidelitie Vse 1. Let this admonish seruants to beware of such vnrighteous waies as are too common and vsuall some purloyning from their masters to diuert to their owne vses some to riot away some to plaie away some to giue away in which courses some are so traded as that much better were it for many masters to trust to a broken tooth or a slyding foote then to put any confidence in them But fearefull is that sentence against them 1. Thess. 4.6 God is the auenger of all such things Secondly such masters as are toyled and iniured by the vnfaithfulnes of their seruants haue great cause to examine their owne waies in former daies and say to their owne hearts haue I beene vnfaithfull to my master and haue I made no restitution seeing I should haue repaied a fifth part more then that I was vniust in that is all confiscate and by Gods iust iudgement may carrie much more with it yea and bring a curse on all the rest see Levit. 6.4.5 Thus ought the vnrighteousnes of seruants to force masters to righteous dealing But shewing all good faithfulnesse Here the Apostle extendeth the former precept and in this forme of words affirmatiuely propoundeth it requiring at the hands of seruants faithfulnesse not onely in regard of their Masters goods but in all other respects wherein a seruant ought to be helpefull to his Master In the former respect he must not onely not wast his Masters goods with the vnfaithfull steward but he must carefully so farre as in him lieth encrease them it is noted a propertie of the euill seruant that he encreased not his Masters talent he is not accused for decreasing it but he put it not forth to his masters aduantage And yet much more must â—e by his prouidence diligence assiduitie and care see that nothing be lost or miscarrie thorough his default after the example of Iacob and Ioseph whose diligence was so approoued that neither the keeper nor Pharaoh himselfe looked to any thing that was vnder his hand In the latter regard he that would shewe all good faithfulnesse must be faithfull 1. In his Masters commands readily and diligently to performe them of conscience and not for eye seruice but whether his masters eie be vpon him or no. Wherein Abrahams seruant giveth a notable presidenâ— whose master sending him to seeke a wife for Izaak he presently getteth him on his way prayeth to God for good successe and dispatch of his busines and the Lord accordingly directing him to Bethuels house where meate was set before him he refuseth to eate the least morsell till he had done his message But how many seruants are there who in imitation of such a worthie example would neglect themselues to dispatch their Masters busines But contrarie hereunto is the idlenes and lazines of many seruants who affecting their owne ease hire others to doe their work and pay theÌ„ with their masters mony or goods wherein the Master sustaineth a double damage so also is that common vice of iourneymen who must first serue their owne turnes and lusts and then their Masters whose present necessitie be it neuer so vrgent can neither command nor perswade the labour of such masterles vagrants 2. In his counsells and secrets neuer disclosing any of his infirmities or weakenesses but by all lawfull and good meanes couering and hiding them Contrarie hereunto is that wickednesse of many seruants who may indeede rather be accounted so many spies in the house whose common practise is where they may be heard to blase abroad whatsoeuer may tende to their master or mistresses reproach hauing at once cast off both the religious feare of God as also the reuerent respect of Gods image in the persons of their superiors 3. In his messages abroad both in the speedie execution and dispatch of them as also in his expenses about them husbanding his masters money cutting off idle charges and bringing home a iust account hereby acknowledging that the eie of his owne conscience watcheth him when his masters eie cannot 4. Vnto his Masters wife children seruants wisely with Ioseph distinguishing the things which are committed vnto him from them that are excepted Lastly as in all his actions and carriage so also in euerie word shunning all lying dissembling vntruthes whether for his masters his owne or other mens aduantage In the practise of which duties he becommeth faithfull in all his masters house Now to incite seruants to all good faithfulnesse hauing shewed the principall things wherein it consisteth Let them consider 1. The promise of blessing made to faithfulnesse Prou. 28.20 the faithfull person shall abound with blessing 2. He that is faithfull in little paueth a way for himselfe to become ruler of much if God see it good for him 3. The curse of vnfaithfull dealing which layeth open a man to
the plagues of God which enter into the house of the vniust person yea often whippeth him with his owne rodde bringing often vpon such as haue beene vnfaithfull seruants by meanes of vnfaithfull seruants pouertie and want or worse things that their sinne might returne vpon them with much more bitternesse 4. That a good meanes to learne rightly to vse our owne portion of goods is by the carefulll vse of other mens comming into our hands For he that wretchedly rioteth and squandreth his masters goods for most part is giuen ouer by Gods iudgement to bee a waster of his owne And here taketh place that speach of Christ If you be vnfaithfull in an other mans goods who shall giue you that which is your owne teaching that he that is vnfaithfull to an other seldome is faithful in his owne affaires That they may adorne the doctrine of God our Sauiour in all things First for the meaning The doctrine of the Gospel is called the doctrine of Christ. 1. Because he is the argument and subiect of it whence some of the Euangelists beginne their writing thus The beginning of the Gospel of Iesus Christ and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne for Christ Iesus deliuered to death for sinne and raised again for iustification is the whole matter Whence Paul calleth it the word of the crosse not onely because the crosse followed it but also in that it is the doctrine of Christ crucified 2. Because he is the first and chiefe messenger and publisher of it who in Paradise promised that the seede of the woman should breake the serpents head and none but the sonne who came from the bosome of the father could reueale and shewe the fauourable face of his father vnto vs who also in fulnesse of time to shewe himselfe the cheife doctor of his Church came in his own person and went about preaching and teaching this doctrine of the kingdome 3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning either by word or writing not excepting Prophets and Apostles themselues or shall be vnto the ende they all do it by commandement from him yea himselfe preacheth in them and in vs. Thus the Apostle saith Eph. 2.17 that Christ came and preached peace to them that were farre off that is to the Gentiles in the persons of his Apostles for otherwise in his owne person as he was not sent so he preached not but to the lost sheepe of the house of Israel And therefore although Paul sometimes call it his Gospel and speaking of other Apostles also our Gospel yet must it be meant onely in regard that they were the publishers but not the authors of it for that is Christ himselfe 4. As it proceedeth from him so it tendeth wholly vnto him and leadeth beleeuers to see and partake both of his grace and glorie shining in the same Secondly Christ is called God our Sauiour 1. To prooue his owne dietie not onely in expresse tearmes beeing called God but also by the epithite agreeing onely to a diuine nature our Sauiour 2. To imply our owne miserie whose infinite wretchednesse onely God could remooue and whose infinite good none but God could restore 3. And especially in regard of this doctrine 1. to confirme the diuinitie of the same it beeing a doctrine of God and a doctrine of saluation proceeding from our Sauiour 2. To enforce the dutie towards it namely that seeing the author of it is God the matter diuine the effect saluation meet it is that such a sauing doctrine a doctrine of such tidings should be beautified and adorned Thirdly this doctrine is adorned when it is made bewtifull and louely vnto men and this by two things in the professors of it 1. By an honest and vnblameable conuersation for carnall men commonly esteem of the Doctrine by the life and the profession by the practise of the professor Hence the Apostle would haue Christians so compose all their actions as whosoeuer should see their good workes might be mooued to glorifie God And this appeareth more clearely in the contrarie for when the worke answereth not to the word it causeth the name of God to be blasphemed among vnbeleeuers and to glorie in the law yet breaking the law is a great dishonour to God 2. By Gods blessing which is promised and is attending such walking whereby euen strangers to the Church are forced to beginne to like of the profession for Gods blessing vpon his people is not onely profitable to themselues but turneth to the saluation of many others We read of many of the Heathen people that when they saw the great aduancement of Hester and Mordecay they became Iewes And when the Egyptians saw the great workes that God did for his people among them it is said that many of them ioyned themselues to the Israelites So we read in the Ecclesiasticall storie that when Licinius was ouercome by Constantine and the persecutions ceased which had almost for 300. yeares together wasted the Church how innumerable of them who before had worshipped their idols were contented to be receiued into the Church On the contrarie the Gospel is dishonoured when the Lord is forced to iudge and correct the abuse of his name in the professors of it Ezech. 36.20 When they that is the Israelites entred among the Heathen they polluted my name when they said of them these are the people of the Lord and are gone out of his Land Fourthly Seruants adorne the Gospel when professing it they by performing all faithfull seruice to their masters in and for God seeke and obtaine the blessing of God in the condition of life wherein he hath placed them whereas the casting off of the yoake in beleeuing seruants would make men conceiue that God whose name they professe were the author of confusion and not of order and that the Gospol were an enemie to ciuill and humane right For what is more right and equall then for masters to enioy their seruants as they do the other parts of their goods and betâ—er might a man misse a great part of his goods then the person and labour of his seruant Doctr. The meanest Christian in his place may and ought to bring glorie vnto the Gospel These seruants were sould and bought like beasts in smithfeild yet must such poore creatures by their faithfulnesse diligence and conscience decke and bewtifie the Gospel which euen by their liues receiueth either honour or discredit In the Tabernacles building euery man must bring lesse or more The Lord esteemeth not of men by the places they hold but by their carriage in them A poore wise child or seruant here is better then an old foolish King In a word no man is called to the truth but on condition to shew forth the vertues of him that hath called him Vse 1. Let seruants who
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.
way in writing to the Iewes but because he knew his person and name to be merueilously hated at Ierusalem and that he was growne into great contempt among the enemies of the Gospell from whom he had separated whose furie he gaue place vnto and would not excite by adding his name beeing desirous that they should entertaine the naked truth for it selfe And howsoeuer it is a vaine thing to be peremptorie in defining it to be Pauls yet is it more vaine to conclude it none of his because it wants his name for by the same reason it hauing no bodies name they might conclude it to be no bodies nay rather vpon this occasion wanting his name it is liker to be his 2. From Pauls example euery Christian man may learne to be readie to giue his name to the Gospel and like a child of wisedome by a bold profession to iustifie it vpon euery iust occasion many are too indifferent herein and loth to be knowne disciples of Christ the shame it is of many professors in such a sunneshine day as this to cast themselues with Nicodemus into the night A seruant of God This is a title which all the Apostles delight in for thus also Peter Iames Iude in the beginning of their Epistles stiled themselues which is not to be vnderstood in a generall sense as Reu. 7.3 for thus not onely they but all Christians nay more all creatures euen the worst are some way seruiceable vnto God in executing his will but it here specially respecteth that office and function to which they were set a part expressed more particularly in the next words and an Apostle Doctr. This beeing the first title whereby the Apostle would get himselfe authoritie teacheth That the very name of a seruant of God is full of honour and authoritie The Apostle comparing the glorie of Christ with the glorie of the Angels Heb. 1.14 advanceth them as farre as possibly he can that Christ his glorie beeing so much more excellent then theirs there described might be most highly exalted and yet the highest ascent of their honour which he can rise vnto is to title them ministring spirits standing about God from which seruice they are honoured with glorious names of thrones dominations powers Rulers principallities and although the Scriptures most vsually vnder this title expresse the low and humble condition of Christ who tooke on him the forme of a seruant yet also thereby the Lord would sometime signifie his great glorie as Isa. 42.1 Behold my seruant I will leaâ—e vpon him mine elect in whom my soule delighteth The Apostle Paul when he would prouoke himselfe to magnifie the free mercie of God toward himselfe maketh this the ground of his glorie and reioycing that God had counted him faithfull and put him in his seruice Vse 1. This serues to teach ministers their dutie that seeing the Lord hath so highly honoured them as to draw them so neere vnto himselfe as it were admitting them into his presence chamber yea vnto his councell table they are in way of thankefulnesse more straightly bound to two maine duties 1. diligence 2. thankefulnesse First diligence in wholly giuing vp themselues and strength in the dispatching of their masters businesse whose now wholly they are their eare is boared neuer to depart from him so as now they may not seeke or serue themselues but take themselues to be as the ciuill law calleth seruants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as sustaine no person but are become dependances and adiuncts yea indeede reasonable instruments in the hand of their master If motiues would stirre vp our diligence vnto the worke of God we want not a multitude as 1. this master hath most absolute power of life and death ouer his seruants 2. his eie is euer ouer them which prouoketh euen eie-pleasers to quicknesse 3. the fruit of diligence is the sauing of our selues and others 4. blessed shall that seruant be whom the master shall finde so doing 5. without this thou shalt become the vnprofitable seruant that shall be bound hand and foote and cast into hell the seruice is difficult as beeing an haruest an husbandrie a building a planting all which require labourers and painfull workemen it is the diligent hand that bringeth these workes to a commendable passe nay more it is a sighting with spirituall weapons against mightie and malitious enemies and requireth quicknesse and courage This busines needeth not whole armies of such souldiers as we reade of 1. Sam. 17.24 who ranne away when they sawe Goliah a farre off one poore and contemptible Dauid who is as good as his word when he saith Thy seruant will goe and fight with the Philistim v. 32. brings the businesse more happily forward then a nation of the former in whom we see the picture of the euill and slothfull seruant whose ende the Euangelist recordeth to be fearefull The second dutie is faithfulnesse It is required of euery dispenser that he be found faithfull and this faithfulnes must appeare 1. in gaining disciples not to himselfe but vnto Christ Iohn was a faithful seruant to Christ he must increase and I must decrease and Paul I seeke not yours but you but this was to present them as virgins vnto Christ. The lawe of equitie concludeth that whatsoeuer the seruant gaineth should become the masters But the world is full of vnfaithfull seruants who when they should come in their Masters name come in their owne Gehezi runnes after Naaman for talents of gold and change of raiment and saith his master sent him 2. In seeking to please and approoue himselfe vnto his master and not to other men Thus was Moses faithfull but as a seruant in all the house of God nay Christ himselfe is herein preferred Heb. 3.2 that he was faithfull to him that appointed him But wherein was this faithfulnes seene In Moses in that he did all things according to the patterne in the Mount In Christ in that his doctrine was not his but his fathers neither did he any thing of himselfe but all that his father taught him that spake he and all that he sawe the father doe that did he This same was the faithfulnesse of the Apostles also who preached onely what they had heard and seene of Christ and deliuered onely what they had receiued and this must be the faithfulnesse of vs their successors the Pastors and teachers to the ende of the world Vnto which we may bee mooued not onely in that we haue such a cloude of worthie examples but also in that we serue a good master one full of faithfulnesse readie to retribute our fidelitie with infinite advantage a farre more foreceable argument to bind vs vnto God then that of the Apostle to binde seruants to faithfull seruice of beleeuing masters And lastly because our master standeth in neede of our faithfulnes now when the most haue forsaken him I meane not onely the Clergie of Rome
himselfe when he said that he that marrieth not only doth not euill but doth well but good is opposed to that which is incommodious or inexpedient so is the word also vsed Matth. 19.10 and this is that the Apostle saith it is not good for the present necessitie that is it is not conducible expedient for that it is more ioyous for a man to drinke his owne cup of trouble in troublesome times then to be vexed with the miseries of a destitute wife and children The like precept was giuen vpon the like occasion to the Iewes that they should not marrie nor get children Why some Papist would hence affirme because marriage is an vncleane thing and a sinne No but in regard of those most heauie times of warre exile and captiuitie wherein they should haue lesse sorrow and greefe who had none to care for but themselues and this is the reason expressed by the Apostle where he saith that such as are married shall haue sorrow in the flesh vers 28. Many more places they abuse but these are the chiefe Against all which this place of the Apostle may settle the iudgement where is auouched that the Minister may be the husband of one wife and the qualities of this wife described 1. Tim. 3.12 the euidence of which two places collated none but such as are willingly blind can resist which with some other places haue so pressed them as that they haue beene driuen to and from many poore shifts As 1. they alleadge against this place that in the Apostles daies indeed while the Church was rude and deformed there were fewer precepts giuen and there beeing but few conuerted it was permitted to the Clergie to marrie but afterwards the Church growing more confirmed and better ordered this precept of chastitie was added Ans. But who but Satan could teach them so to distinguish and determine that which was lawfull in Pauls time to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe againe how basely do they deeme of Apostolicall constitutions in regard of their own deuises accounting them as rude and childish things and such as could bring no Church to any perfection Besides how do they forget that the Apostle had reformed many things in this Iland alreadie and left Titus to absolue the rest and proceed in the reformation thereof still and yet in that his finishing and perfecting things begun this rule is deliuered if any be vnreprooueable the husband of one wife 2. Others seeking to elude this text say that the Church indeed had power then to appoint what constitutions she pleased and saw fittest for her present condition and that this power she still retaineth so as looke as the Master of a family hath it in his power to entertaine none but single men seruants in his family the like power hath the Church if she please to admit none into this seruice or Ministery but single persons Ans. But to follow them also into that starting hole 1. They must prooue their Church to be this family of Christ and the Pope to be the master of this familie 2. Let them improoue that the Master of this familie is the Lord Iesus who hath alreadie prescribed a certaine forme by which he will haue his Ministers chosen and for the vse of the Church to the ende of the world hath recorded it in the Scriptures of which this is a speciall branch if any be the husband of one wife 3. Others haue found out another shift namely that he who now is the husband of one wife and hath children too may be chosen but the Apostle saith not that after one is made a priest he may marrie a wife so that if the worst fall the vow of chastitie at the consecration of a priest shall still stand in force Ans. But what a miserable shift is this for can it be lawfull for a married man to be a Minister and not for a Minister to be a married man It is all one as if an Anabaptist should thus reason He that is now a Magistrate may lawfully vse his Magistracie but yet it is not lawfull for any man to become a Magistrate or when we are commanded to feare God a man might thus reason God bids him that hath his feare exercise it but yet he enioynes vs not to vse the meanes to come by it Surely notwithstanding all these follies it must needs be as lawfull to become an husband as be one and he that can without sinne haue a wife may without sinne marrie one we will therefore conclude with their Cardinal that priesthood dissolueth not matrimonie whether before or after ordination contracted if we seclude all other lawes and stand onely to those which we haue from Christ and his Apostles Vse Seeing then this is one of the lawes of nature euery one that hath nature in him hath right vnto it In the state of innocenciâ— marriage was instituted as a further perfection then man had by his creation since the fall it is also a remedie of his imperfection 2. The Apostle calleth it honourable among all the new Papists shift in all things is a senceles cauill and full of folly besides the words following restraine it to persons But whoremongers c. Obiect But if among all saith Bellarmine then among them of consanguinitie and affinitie Ans. If he had looked to the words following and the bed vndesiled he would haue saued that obiection 3. The priests of the law yea the high priest that was to offer before the Lord twise euery day and the Leuites and the Prophets and Prophetisses and the Apostles and most of their successors till 1070. yeares after Christ were married men Famous and very remarkeable is that confession of Policrates Bishop of Ephesus who affirmeth of himselfe that he was the eight Bishop all descended of Bishops which historie me thinkes might blanke them or cause them to blush 4. But if that doe not the curse of God vpon this their constitution if they were not giuen ouer to strong delusions might cast dung vpon their faces in this defence Well obserued Luther that this one law brought in among them all the sinnes of Sodome for which no doubt the spirit of prophecie calleth Rome by the name of Sodome for the sodomiticall filthines of it for the defence of which vnnaturall and monstrous sinne not to be thought on much lesse without blushing named some of them haue written and published sundrie bookes If the monasteries in other countries came aswell to the rifling as ours did in the daies of King Henrie the 8. of famous memorie therefore no doubt but many Bales might be set on worke to write many centuries of their filthines Or if some of their fishponds come to the casting as that in Gregorie the greats time it may be that some of their owne would not sticke to write of 6000. heads of infants found
faithfulnes standeth in 1. distributing 2. all 3. his masters allowance to those of his houshold For 1. he is called to be a distributer to distribute their meate vnto his fellow seruants as it was the manner in those times wherin our Sauiour liued for the cheife seruant to deuide vnto the other seruants their portions of meate and this not as a Lord ouer them but as a superiour seruant with them and the steward euery where is as the hand of this economicall bodie to take in and giue out the which hand if it should not for ease or idlenes be plucked out of the bosome to feed the body that bodie must needs starue and perish 2. He must distribute his Lords meate and allowance according to his Masters minde that is the pure word of God without mingling or corrupting Wholsome food not drawne out of the poysoned puddles of Popish Friers or postillars of Poets or Philosophers neither of his own or any other mens inventions or traditions but out of the store of the Prophets and Apostles which is a sufficient treasurie whence he may bring out abundance of things new and old For herein the minde of the Master must be the square of his seruant who himself would not neither suffer others to giue for bread stones nor serpents for fishes but as the master calling his seruants to emploiment deliuereth them his own goods so also calling them to accounts requireth the returne and gaine of his owne Whence also euery Minister is here called Gods steward and the dispenser of Gods mysteries Who if he speake he must doe it as the words of God if he minister he must doe it as of the abilitie which God ministreth if he haue receiued the gift let him minister the same gift as a good disposer And thus speaking ministring and dispensing he shall be acknowledged a steward only and not a Lord an instrument and not the author of the food he breaketh and thus shall men depend not vpon man but God for the food and life of their soules and thus in all things shall God be glorified Such faithfull stewards were the Apostles Paul deliuered to the Corinths what he had receiued of the Lord and Iohn in the name of all the Apostles 1. Ioh. 1.1 That which we haue heard seene with our eyes and with our hands handled declare we vnto you And We preach not our selues but the Lord Iesus and our selues your seruants for Iesus sake 2. Cor. 4.5 And if we cast eie vpon the arch-type and vnfailing patterne of all faithfulnes we shall clearely see that herein he approoued his faithfulnes to him that appointed him for his whole doctrine himselfe affirmeth it was not his but his Fathers Ioh. 7.16 and that he gaue to his Disciples and so by them to all beleeuers the words which his Father gaue to him Ioh. 17.8 And for his workes he did nothing of himselfe but as his Father taught him Ioh. 8.28 and for both he set himselfe an inimitable coppie vnto all the seruants of his house Moses indeed was faithfull in all the house of God as a seruant and herein his faithfulnes appeared that he did and caused all things to be done in the tabernacle according to the patterne but Christ as the Sonne was faithfull not in anothers as Moses was but as a Lord in his owne house goeth before Moses and all other his seruants 3. He must distribute all his masters allowance else is he a theife and an vniust steward He must keepe nothing backe but deliuer the whole counsell of God and then if any within the house die for want of meate the fault is not in the steward who measured them out their portion and deliuered faithfully that whole truth of God necessarie to saluation but their blood is vpon their owne heads in that they refused that food which the steward dispensed vnto them All which branches of faithfulnes if they be not performed assuredly the day commeth wherein the vnfaithfulnesse of euery such offender shall be discouered Many eyes are vpon thee for the present who art vnfaithfull in Gods house Satans eie to accuse thee the eye of thy owne conscience to condemne thee Gods eye to reuenge thy sinne vpon thee all these eies are waking inough to discouer thee yea as many voices in that day of the Lord shall be lifted vp lâ—ke so many trumpets against thee who by vnfaithfulnes hast wroÌ„ged so many oh that men would remember before hand consider what a fearefull cry and loud noise the voice of the blood of whole townes and congregations perished and famished for want of the food of their soules will make in the eares of the Lord crying for vengeance against idle and nonresident Ministers whose sinne shall not be hid if either such watchfull eyes or such loud voices can discouer the same Secondly this steward of God must be wise as well as faithfull this wisedome standeth principally in two things 1. In a wise forecast and prouision of necessaries before hand that he may be able to bring out of his store such things as the necessities of the house shall require together with a plotting and contriuing to put forth his Masters goods to the best profit for else although he intend neuer so much faithfulnesse yet shall he not avoide the accusation of a waster of his masters goods 2. In a wise dispensation of things so prouided and this 1. in due sort 2. in due measure 3. in due season First in due sort prouiding courser meat to seruants then to sonnes stronger meat for men of yeares then for children No wise steward would set milke before strong labourers and beefe bones before sucking children so the minister as a wife steward must consider the age of men in Christ whether men be weake or strong Christians and accordingly apply himselfe to feede them with milke or lead them to stronger meat so whether he be to deale with men wicked or godly that he may set courser meate of threats and iudgements before the former and finer and sweeter dainties of promises and blessings before the latter so also whether they be sicke or sound that if they be diseased or of sicke consciences he may heale them if dangerously wounded by Satans temptations he may salue them if broken hearted he may helpe to bind them vp Which point of wisdome where it is wanting or neglected by the Minister he laieth himselfe open to that fearefull woe Ezech. 34.4 Secondly in due measure some neede more promises some more threatnings he must be wise not to exceed the measure in either for thus he shal make such wanton who should rather be kept vnder by speaking peace to whom it belongeth not as also make their hearts heauie and sad whom the Lord would haue lightened and comforted And this is made the worke of the faithfull and wise steward to giue euerie man his portion both for quantitie and
matter saying But they wil not beleeue me The Lord is said to hold the Ministers in his hand and Christ the seauen starres in his right hand Reu. 1. First in regard of his disposition of them here and there at his pleasure Secondly of his protection of them in their labours And some he sendeth and all the heartening they haue of him before hand is But they will not receiue thee as Moses and some of the Prophets and that is not all but they must prepare browes of brasse their shoulders to beare reproaches and wrongs their backs for stripes their feete for â—etters and stockes yea their necks for the verie blocke it selfe In like manner Christ sending out his disciples he forbidds them to possesse gold and siluer and wisheth them to possesse patience for they should stand more need of that then the other and telleth them that if himselfe the green tree could not be spared much lesse should they the drie branches and that if the Lord and Master be called Belzebub the seruant must not looke to be aboue his Master and scape scotfree And therefore Ministers called to such an vncomfortable condition must imitate the Apostle Paul who although he knewe that bands and imprisonment did abide him in euerie citie yet forward he must and prouoketh his owne readinesse and chearefulnes not onely to be bound but to suffer also the paines of death for the testimonie he beareth considering well 1. That the disciples themselues sent from the side of Christ must make account to be hated of all men for his names sake 2. That although they see no great comfort or fruit of their worke with men yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem yet went foreward and would not pittie himselfe for all Peters friendly counsel but pittied his flocke his bodie his Church more then himselfe a worthie example for the practise of all his minsters All which reprehendeth all those wandring Leuites who like so many planets or wandring starres are euer shifting their places and charges and selling off their people vpon the least greiuances but not without pretence and plea of sundrie inconueniences sometimes of aire and habitation sometimes of ill neighbourhood sometimes the rudenes and churlishnes somtimes the incapablenes and vnprofitablenes of their people but in all this the sentence of the Apostle passeth righteously against them vnto which their owne consciences cannot but subscribe that they seeke themselues their bellie their ease their profits but not the things of the Lord Iesus nor the winning of the soules of men to God 3. Is this testimonie true How then are such a people as this priuiledged and honoured to be among the first to whom the Gospel was offered noting the wonderfull grace and free goodnes of God not looking at desert merit goodnes of nature inclination of will or any other forerunning prerogatiue and is not his grace as free vnto vs as them did he finde vs any whit better then them were not we beasts in vnderstanding sensualitie and course of our naturall liues before he called and washed vs truely might be said of vs that our father was an Amorite our mother an Hittite our selues in our blood the frame of our heaâ—ts euill continually the course of our liues a walking in vanitie and no eie pittying vs neither of our selues or others vntill the Lord couered vs with his skirts And hence are we supplied with a ground of thankefulnes that beeing by nature the children of wrath as well as others and euerie way by practise of vngodlines as vile as this people of Creta we should yet be admitted to the participation of so great saluation as is offered in the Gospel Wherefore reprooue them sharpely Now from the former testimonie affirmed to be nothing but the truth it selfe the Apostle inferreth that Titus not onely might safely but ought also to reprooue and checke the inhabitants of this Iland which reproofe is enlarged 1. by the adiunct or qualitie sharpely or as the word signifieth to the quicke for it is a metaphor taken from Surgeons who cut and launch and seare to the quicke if the qualitie of the wound or sore so require yea and sometimes in desperate cases to cut off a dangerous limbe or putrified member which otherwise would perish the whole bodie and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men 2. By the ende of this reproofe that they may be sound in the faith Faith signifieth 1. that whereby we beleeue namely the vertue or gift of faith 2. That which we doe beleeue namely the doctrine of faith that is the doctrine of the Gospel Gal. 1.22 Paul destroyed the faith that is the doctrine of faith which he now preacheth And thus is it here meant because it is opposed to the Iewish fables and commandements of men in the next verse and then the Apostle following the former metaphor wisheth the Ministers who are the Surgeons of soules in all their launcing and cutting to aime at the cure that is the conuersion of their patients that is their people that beeing freed from their corrupt diseases that is their errors whether in iudgement or practise they may be brought to sound health that is soundnesse of faith and sincere doctrine cleauing only vnto God and relying themselues only vpon the merit of the Lord Iesus for life and saluation And yet in this exposition I include also the vertue gift of faith so farre as without it there can be no sound Christians but I admit it not to be the thing properly meant as some doe Doctr. In the word wherefore note that when the truth of a fact or sinne committed is certainly knowne a man thereunto called may boldly reprooue this is the reason why the Apostle subscribeth to the testimonie that Titus might haue sufficient ground of sharpe reproofe As though he had said it is true the people with whome thou art to deale are such and such and therefore thou maist sharpely reprooue them And it is not euerie euidence which is a sufficient ground no not for priuate reproofe and much lesse for publike but as our Apostle 1. Cor. 5.1 It is certenly heard that there is fornication among you and so descendeth to a sharpe reproofe at the least there must be some credible information such as the same Apostle to the same Church of Corinth mentioneth who vpon the report of the house of Cloe sharpely reprooueth them for their contentions for to that end he nameth his author that they might not thinke he would vpon suspition or surmise of his owne neither vpon suspected information from other charge them so deepely but from intelligence of those against whom they could not well except Paul staied the reprehension of Peter till he sawe that he went not the right way and that he was to be blamed Gal. 2.11.14 Zeale running before knowledge
would first entertaine the true religion as by those many ceremonies enioyned might more specially appeare and by Iacob we may iudge of the other Patriarkes who would not giue Dinah to Hemors sonne vnlesse the whole family were circumcised Secondly it must be considered whether the partie be an absolute Papist or onely Popishly affected in some points as namely whether he or shee erre in maine and fundamentall points of faith or in lesse dangerous opinions If the partie prooue tractable and erre onely in smaller points as suppose some superstitious obseruations of daies meates foolish and rash vowes or such like suckt in by reason of corrupt education although I would wish a man to make a better match for himselfe yet I cannot condemne it as vtterly vnlawfull neither in this question commeth such a one vnder this commandement of the Apostle But if the partie be a limbe of the Pope drinking in with greedinesse the poysoned cuppe of his heresies and such a one as is turned off the foundation by holding iustification by workes freewill to good Popish traditions of equall authoritie with Scripture and such like here the precept holdeth A Protestant may not marrie with such a partie The reasons are these 1. The nature of marriage much more then of friendship is a communion and fellowship in diuine and humane things Now what communion can be betweene truth and falsehood Secondly Gods example who in the beginning ioyned not two of diuerse religions besides the commandement is not to be vnequally yoked and to marrie alwaies in the Lord not against him And if a Christian may not by bodily coniunction become the member of an harlot much lesse of an idolater who goeth an whoring from God after many lovers Thirdly marriage is called the couenant of God both because he maketh it in heauen and watcheth how it is entred and carried by married persons in the earth Now how can he thinke his marriage to be made by God who hath a limbe of Satan and Antichrist laid by his side or rather that himselfe hath not wilfully profaned the name and couenant of God as Iudah did by marrying the daughter of a strange God Malac. 2.11 Fourthly there is certen danger of seduction by such a partie and therefore it is a presumptuous tempting of God to match with â—â—ch a one And can there be a stronger reason giuen then this which is the Lords owne for the strengthening of his owne prohibition Deut. 7.3 Thou shalt not make marriages with them for they will cause thy sonnes to turne away from mee and the same reason is rendred in renewing the precept Iosh. 23.11 Plentifull is the Scripture in examples to this purpose Salomon to whom the Lord appeared many times fell by meanes of his outlandish wiues to idolatrie and who thinketh himselfe wiser then he Ioram at the instigation of his wife forsooke the Lord he had the daughter of Ahab to wife and he did euill in the sight of the Lord. But most pregnant is that example of Israel who marrying with Moab was presently ioyned to Baal Peor and for this sinne were slaine in one day fowre and twentie thousand Num. 25.9 And let him that thinketh himselfe to stand on the surest ground consider whether his disposition be not such as standeth in neede of such a companion as may rather further him in pietie then any way alienate him from the wayes of God Fifthly ordinarily the Lord followeth such matches with visible plagues sometimes without the family sometimes within according to that threatning by his Prophet that he wil cut off master and seruant that shall doe this A publicke execution hereof we see in the flood which for this sinne drowned the olde world Gen. 6.2 and Ezra confesseth with weeping mourning and renâ—ing his haire that for this sinne especially Master and seruant We our Kings and our Priests haue beene deliuered into the hands of the Kings of the lands vnto the sword into captiuitie into spoile and into confusion of face And within the family by Gods iustice it often commeth to passe that the wiues of Esau the daughters of Heth were not more grieuous to Iacob and Rebecca then the persons so vnequally yoked are betweene themselues Sixtly such persons as thus contract themselues bewray 1. That they more regard other vaine things as wealth beautie friends then the feare of God and practise of pietie which onely hath the promise of prosperitie 2. That they want that godly affection which delighteth in the godly and abhorreth the familiar conuerse and much more mariage societie with the wicked and proclaime to all men howsoeuer they would seeme to be what indeed they are 3. That they are destitute of godly zeale which professeth hatred to idolaters and idolatrie yea of all other most hateth that sinne and the appearance of it as the Lord himselfe doth 4. That they want wise consideration and due respect of themselues in not caring to whome they become one what a griefe and burden is it to think that the husband or wife is as yet the child of the deuill that I am a member of this person who is not a member of Christ 5. The Church of God is little beholding vnto them for bringing in an idolater among them and so polluting the bodie of Christ and blemishing the congregation of God among whom such a thing should not once be named as becommeth the holy and vndefiled spouse of Christ. 6. If that be true which our Church affirmeth that vsually spirituall and carnall fornication goe together let him blame himselfe who finding vnfaithfulnes in the couenant of marriage did not duely consider whether euer that partie would be true to him who playeth false with God or whether the faithfulnesse and loue to God should be the breeder and nurse of true loue and faithfulnesse to himselfe Obiect But all this while you compare the Papists with the heathen or Cananites betweene whom there is no comparison Answ. The Popish idolatrie is as grosse as euer was any for they worship the wodden crosse and peices of bread with religious worship and why is Rome called Egypt Sodome Babylon but because it is a source into which all heathenish idolatrie runneth and why is it called an hibitation of deuils if any thing can be spoken worse of any heathenish idolatrie it shall not be the worst 2. Our danger is more from them then any or all the heathen 3. The endes of avoiding them are the same with any other heretike namely to preuent infection and seduction Obiect But the Papist professeth the same faith with vs. Answ. In word he doth but in deed he renounceth the whole foundation of religion and this is a more reall deniall Obiect But so doe many hypocriticall Protestants and yet you dare not say but we may match with them Answ. Many there are who as we haue heard professe they knowe God but in their
who haue beene as faithfull to Christ as Zimri was vnto Elah in teaching doctrines and precepts tending to the advancing of their owne estate the enriching of that seate the decking of that whore of Babylon the pulling downe of the kingdome of Christ and the trampling of his testament vnder feete for when the Decrees Canons and Councels of men must iustle out the counsels of God the additions and traditions of men must be as by their doctrine beleeued and receiued as the written word of God how can Christ be acknowledged the onely Lord and husband of his Church But also pittie it is that euen of Protestant ministers not a fewe may bee charged with Demas his sinne in embracing this present world which if any doe needes must they become as faithfull vnto Christ as Hazael was to Benhadad for it goeth not alone but the forsaking of the truth is the next an inseparable companion of it Vse 2. This doctrine ministreth comfort vnto those that are faithful in their ministerie whom howsoeuer the world esteemeth of them their Lord highly respecteth admitteth them into his priuie Counsels and imployeth in a service which the angels themselues desire to prie into 2. They beeing his seruants they are sure of his protection Psal. 116. Dauid because he was the seruant of God was bold to pray for safetie hence are ministers called starres in the right hand of Christ not onely because he disposeth of them here and there according as he pleaseth but also to note their safetie and securitie for he alwaies keepeth them euen within his right hand 3. This master whom they serue will reuenge all their wrongs no otherwise then Dauid did the indignities of his seruants against Hanun 4. He becomes their paymaster and of him they receiue their wages and they performing their dutie faithfully loose no labour although Israel be not gathered but are a sweete sauour vnto God euen in those that perish 3. Vse Teacheth people how to esteeme of their Ministers namely as the seruants of God and consequently of their Ministerie as the message of God Which if it be Moses must not be murmured at when hee speakes freely and roughly and if Micha resolue of faithfulnesse saying as the Lord liueth what soeuer the Lord saith be it good or euill that will I speake why should he be hated and fed with bread and water of affliction Is it not a reasonable plea and full of pacification in Ciuill messages I pray you be not angrie with mee I am but a seruant Yet when Ieremie shall say of a truth the Lord hath sent mee his feet shall neuerthelesse be fastned in the stocks Nay this consideration should not only bind men to peace from touching and doing the Lords Prophets harme but also vrge them to haue them in exceeding honour at least for the workes sake which is the Lords who therefore acknowledgeth them co-workers with himselfe 4. Vse Let euery priuate Christian account it also his honour that the Lord vouchsafeth him to become his seruant and hereby harden thy selfe against the scornes and derisions of mocking Michals who seeke to disgrace thy sinceritie If the vngodly of the world would turne thy glorie into shame euen as thou wouldest haue the Sonne of man not to be ashamed of thee in his kingdome be not thou ashamed to professe thy selfe his seruant which is thy glorie let none take this crowne from thy head thou seruest not such a Master as thou needest be ashamed of And an Apostle of Iesus Christ Now the Apostle descendeth from the generall to this special seruice which was the highest Ministrie in the Church and sheweth that his imployment was in the most serious busines of the Church next vnder Christ who had furnished him with an embassage for the reconciling of men vnto God and that not as an ordinarie Minister but 1. as an Apostle 2. an Apostle of Iesus Christ. 1. That he was an Apostle appeareth by three properties agreeable only vnto Apostles First hee was immediatly called by Christs owne mouth Act. 9.5.6 I am Iesus arise for this was the Apostles prerogatiue to see Christs face and be called by himselfe immediatly and not as this day mediatly by the Church Thus Paul prooueth himselfe an Apostle Am not I an Apostle haue I not seene Christ namely though not while he was in the flesh and in his base estate as Peter and the other Apostles yet by reuelation and beeing now glorified which was of his farre more speciall grace once in the way to Damascus Act. 9.17 and another time in the Temple he saw Christ appearing to him wishing him to make hast out of the Cittie Secondly as he receiued his calling so likewise his doctrine immediately from Christ as the other Apostles did True it is that beeing brought vp at Tarsus he was first instructed in humane literature and knowledge that he was able vpon occasion to cite the testimonies of sundrie Heathen Poets and after that he was brought vp at the feete of Gamaliel a Doctor learned in the law in which he profited so much as he became vnreprooueable and liued according to the perfect manner of the law of the Fathers and he spake with tongues more then all the Apostles Notwithstanding all this when he commeth to learne the Gospel he had it not from man nor by man but immediatly by Christ from heauen This knowledge was too high for him to hammer out by his owne studie God himselfe shewed it him by reuelation Eph. 3.3 Thirdly he was not now tied to any one certaine place but was called to carrie the name of Christ among the Gentiles and to confirme this we read more of Pauls trauels then of all the Apostles besides put together his commission to Damascus was not halfe so large and generall as this he hath now receiued 2. He calleth himselfe an Apostle of Iesus Christ. 1. Because he was called furnished and sent by Christ. 2. Because he was now to teach Christ not the letter of the law any longer but the doctrine of the Gospel neither righteousnesse by the Pharisaicall obseruation of the law but by the faith of the Sonne of God Doctr. The Apostle by ioyning these two together a seruant and Apostle teacheth vs that the chiefest offices in the Church are for the seruice of it Was there any office aboue the Apostles in the Church and yet they preached the Lord Iesus and themselues seruants for his sake Nay our Lord Iesus himselfe although he was the head and husband of his Church yet he came not into the world to be serued but to minister and serue Vse Ministers must neuer conceiue of their calling but also of this seruice which is not accomplished but by seruice thus shall they be answerable to Peters exhortation 1. Pet. 3.3 to feed the flocke of God depending vpon them not by constraint but
but no commandement hath a speciall promise annexed but the fifth and therefore the Lord looketh it should more especially be respected 4. the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine yea a foundation and ground of the glorie of their father and the ioy of their mother and besides a seede of the obedience of their owne children to themselues if in time to come God shall vouchsafe them any for it is iust with God that lewd children who haue bin the rottennes of their parents bones should themselues be plagued with rebellious and lewd children 5. Looke vpon examples Salomon bowed to his mother though he was a king and aboue her in the throne yet he set her at his right hand nay the true Salomon Christ himselfe is said to be obedient to his parents notable was the obedience of Isaac even to the knife in the hand of his father and a liuely type of Christ who was obedient to his heauenly father and that vnto the death Whereas on the contrarie disobedient children neuer escaped vnpunished as in the examples of Cham Absolom Reuben Ophni Phineas Abimelech and many others as we might plentifully explane And looke what dutie the Lord requireth to naturall Parents the like also is due to those who are in stead of fathers and mothers as stepfathers tutors masters Ruth loued Naomi her mother in lawe and claue vnto her as vnto her owne mother the sonnes of the Prophets obeyed their masters as their owne fathers Elisha spake of Eliah my father my father 2. Kin. 2.12 this lesson if it were so heedefully regarded as it might would be of speciall vse in this place aboue all other in the land besides wherein so many youth miscarrie euen for this because they cast off the yoke and willingly knowe no dutie nor subiection to superiours tutors and those who are in stead of parents vnto them The second point here to be noted is that the cause of lewdnes of sons is for the most part the indulgence or other want of gouernement in the parents for this the Apostle implyeth when he measureth the fitnesse of the fathers gouernement by the carriage of the children for can fathers let their reine loose to libertie and licentiousnes and the sonnes feeling the reine in their neckes not runne riot at their pleasure and fling out and kicke like a colt in a fat pasture knowing neither owner nor feeder and doe not many fathers deserue to haue their eies plucked out by their children who for want of gouernement cause their childrens eies to be picked but by the rauens of the valley some neuer had the feare of God themselues and cannot teach their children the wayes of God nay many hate Gods feare in themselues and in their children and in all Gods children whence by a secret iudgement of God it is that as they taught them no dutie towards their heauenly father so they denie all dutie not seldome to their earthly paâ—ents Others may not displease their children and so either are fond and loose their authoritie not chastening theÌ„ while there is hope or else they pamper them as men do the beasts they would feed vp and not seasonably breake them or else by mild reproofes they rather cocker and beare them in their sinnes then correct them as Eli did or else if they be but crept out of childishnesse oh then they are past the rod Parents must haue their children counted men when they are but boyes and neuer so fit for the schoole and discipline by all which meanes they bring in the ende mischiefe on their children and shame vpon themselues this indulgence in Dauid was the ouerthrowe almost of all his children but especially noted in the fall of Adoniah his father would not displease him from his childhood to say what hast thou done Yea but parents say what would you haue vs doe they be but young and youth must haue a time and we may not euer be dulling them with correction their owne rodde will beate them well enough in time and soone ripe will be soone rotten To whom I say I would haue you to consider the state of your children and the great measure of follie that is bound vp in their hearts which the rod of correction only can driue out 2. To knowe that if children get head while they are so they are likely to hold it when they are stronger note the speach of Salomon Euen a child maketh himselfe knowne in his works whether his worke be good and pure that is you may reade and gesse in a child how his course is likely to prooue afterwards we reade of good children that became good men seldome or neuer of wicked children altered it is not more commonly then wickedly said young Saints old deuils but truer it is that seldome doe young deuills become old Saints 3. That it is the note of a fleshly minde in thee to loue nothing but thine owne flesh in thy children and to carrie no loue to their soules nay it is not loue but hatred which spareth the rodde or call it loue if thou wilt it is a cruell loue cruell I say 1. to thy child 2. to thy selfe 1. to him because thou neglecting his timely correction the Lord either causeth him to fall into the hand of the Magistrate the father of the countrie or else takes him into his owne hand to controll or else cut off whereas thy rodde might haue giuen him wisdome and thy timely rebuke might haue deliuered his soule from hell that is his life from the graue 2. to thy selfe for we seldome read but that the darling child was the sorrowe and shame to the parents according to that of the wise man a child let alone to himselfe shameth his mother and God hath most crossed his children in their children best beloued to teach them to loue all of them in good measure Neither in all this would I haue parents to prouoke or exasperate their children as Saul did Ionathan 1. both by an vniust commandement to deliuer his friend and an innocent to death as 2. by an vndeserued reproach calling him the sonne of an harlot and 3. by a furious action of casting his dart at him to slay him which made Ionathan rise and leaue him Neither yet doe I here exact the forfeyt of euery offence in the child as neither the Lord doth of his children knowing that the child is the fathers owne bowells and that the parent after a sort suffreth with the child and sometimes God himselfe threatneth and forbeareth and warneth his owne children as Exod. 32.34 But yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires as that they be farre from disobedience to God or themselues and therefore that is a worthy precept of Salomon to euery parent read according to the best translation
as any lyon or wolfe I haue spared no pray and as subtile as any foxe to deceiue my brethen I haue spit out my venome both to the face and behinde the backes of my neighbours and especially against the houshold of faith the professors of religion Oh what a beast was I in all this But now seeing my vnderstanding is restored vnto me againe I will neuer hereafter carrie my selfe but like a man not making my lusts my lawe any longer but reason shall be my guide nay nor that onely but like a Christian man I will by Gods grace suffer my self to be guided hence forth by renewed reason yea by the word and spirit of God If I must needes in any thing resemble the beasts it shall be the oxe and asse in knowing my Lord and Master the storke and crane and swallowe in acknowledging the seasonable time of my repentance the serpent in Christian wisedome the lambe and doue in Christian meekenes and innocencie and thus resembling them I neither shall be nor accounted a beast nor yet be condemned by any of them But if any loth to leaue his brutish properties will be a beast still and followe his lâ—st it is fit hee should see the ende of his way in one of his predecessors Prou. 7.22 He goeth on as an oxe to the slaughter Many such thinke and pretend they goe to heauen but deceiue not thy selfe no vncleane thing entreth within the gates of that holy citie thou shalt stand with thy fellowes without Reu. 22.15 Without shall be dogges and enchanters and whoremongers and murtherers and idolaters or whosoeuer loueth or maketh lies and one day shall by experience teach thee that the bread of children belongeth not vnto dogges Slowe bellies In these words this people of Creta are by their Poet accused of habituall idlenes and intemperance who howsoeuer to the duties either of the first or second table they were as heauie and slow as any snaile yet in the feeding of themselues and following Epicurus his trade so diligent and instant they were as euery man seemed rather to be a bellie then a man and therefore doth the Poet by an vsuall figure of speach thus expresse them And as this whole hexameter so much more was this part of it more frequent among the heathen who were wont prouerbially to call such persons bellies as they saw addicted to idlenes gormandizing and intemperance Doct. A life led in idlenes and delicacie is condemned both by the light of nature and of the Scriptures Of the former there is good reason seeing it is against that order of nature which God set in all his creatures at the first euery one of which are sâ—ill vnweariably employed according to their first institutions The celestiall bodies stand not still but by miracle In all inferiour bodily creatures if well ordered there must be these three things 1. An order of the parts the feete may not stand vpon the shoulders for that is the place for the head 2. A proportion of them or a symmetry for the eye may not be bigger then the head 3. A function of each of them for euery one of them must haue some distinct office which it must diligently attend vnto 2. And if we looke vnto the Lords institutions with man we shall see that this idle and dronish kind of life was banished out of paradise it selfe from that innocent estate to the preseruation of which all the creatures offred vp themselues to saue mans paines and yet euen then must Adam dresse the garden then when he was a more absolute Lord ouer all the earth then any man euer since was or is ouer any part of it yet might be not liue as many of our gentrie out of a vocation and calling but must abide in that vocation whereto he was called And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies what would he else declare then that innocent Adam was no lesse bound then now we are to employ the most part of the weeke about the things of his calling still in the midst of them remembring to shew forth the loue of his creator and the religious keeping of a good conscience 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse but vpon condition of great industrie and trauell Gods ordinance and commandement is that now in the sweate of our faces we should eate our owne bread prouiding for our selues and ours which is besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience a sweete fruit of our paynes carrying vs more comfortably thorough our way in the world 4. And yet looking nearer the matter we find this order and ordinance of God more forceably fastned vpon those that professe themselues Christians euery one of whom must be so farre from that inordinate walking as that he must withdraw himselfe from such And if any man be he neuer such a professor of Christ will not worke he ought not to eate let him starue his blood be vpon his owne head For such as these in the profession especially whose pride whose ease whose tooth whose play bring in arâ—eareges vpon them vnawares are the spots and blots of religion Now therefore that such as professe the Lord Iesus may the better be contained in this order of God both for the discharge of their owne dutie and the good example of others these reasons are to be considered 1. That God who hath set vs in our callings hath promised also to be with vs to giue vs good successe in them to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour to giue vs his protection in these our waies to feed and maintaine vs by the blessing of our labour in the house in the field in our stock and in our store whereas pouertie arresteth the idle person Prov. 28. the idle shall be filled with pouertie And all this is to encourage vs to faithfulnes and diligence in the duties of our callings See Ioshua 1.8 2. Whereas all other creatures liue vnto themselues man was appointed to liue aswell to others as to himselfe the Church the countrie the familie the poore euery man challengeth a part in euery man And therefore although some other creatures be all a bellie as the crabfish who walketh with her teeth yet a Christian man must be a hand to one an eye to another a foote to another a shoulder to support another he must not only consist of bellie and teeth Aske thy selfe then what good doth my life to Church to Commonwealth to family to men and if thy conscience answer truly little or none then maist thou conclude surely I am rather a
reuenging among many other sinnes euen this of the abuse of his creatures and this with such lingring lasting and sharpe iudgements so variable and so generall as hath not beene heard of in the dayes of our fathers read Isai. 5.11 Besides we see the afflictions of Ioseph Amos. 6.6 the necessities of many of Gods deare seruants the abundance of poore their great want of releefe their miserable complaints c. that woe shall befall him that liueth to eate when so many of Gods children cannot get that they may eate to liue Now the rules of direction are 1. to moderate excesse in preparation for our selues and others to knowe that not aboundance but sobrietie is the ornament of a table a rule which seemeth to be dead with our forefathers whose dishes for sort number price and seruing out were inferiour to our sauces and yet to shew vs that man liueth not by bread they were stronger of more constant health and of longer life then we are 2. To moderate excesse in the vse of meates and drinkes prepared we must take out the Apostles lesson 1. Cor. 10.31 Whether yee eate or drinke or whatsoeuer ye doe doe all to the glorie of God the glorie of God must be our white to ayme at in all the actions of our life of which none is so small out of which the Lord challengeth not his owne glorie and therefore as we liue not to our selues but vnto him so we must not eate to our selues but vnto him and this we doe when by our eating and drinking we fit our selues for his seruice and our owne duties namely by keeping the bodie vnder and dailie subduing it rather then by pampering and feeding it vp 3. To containe thy selfe in compasse in both labour still to hunger and thirst after righteousnes that is after that meat which the Sonne of man shall giue for the more thou hungrest after Christ the lesse doest thou after these things Rom. 13.14 Put on Christ and take no care to fulfill the lusts of the flesh Christ is the treasure vnto which the Christian heart must be lifted he is the carkase vnto which our thoughts ought to flie he is meate indeede drinke indeede bread of life water of life blessed is that soule that hungreth and thirsteth after him for it shall be satisfied yea blessed is that hunger and thirst which is neuer but accompanied with a continuall feast This testimonis is true The Apostle setteth his hand and seale to this euidence of the Poet not thereby allowing the whole fabulous poeme whence he fetcheth it but according to his drift which is the iust reproofe of this people he onely approoueth this particular report Whence 1. note that euery truth beeing primarily from God it must be receiued whosoeuer be the instrument teacher of it for the Apostle disdaineth not to borrow a part of the truth from this gracelesse and heathen man Nay there is not the basest of Gods creatures into whose schoole we cannot sometimes profitably enter for else would not the Lord haue sent vs to the oxe the asse the emmet and much more can he who opened the mouth of Balaams asse to reprooue the madnes of his master teach by weake and feeble base and simple men yea if he please by gentile and heathen men Vse This taxeth the pride of many who thinke themselues too good to learne of such whom they conceiue meaner or inferiour to themselues such a pride possessed the Pharisies thou art altogether borne in sinne and dost thou teach vs But if they considered the wayes of God they might see him stirring vp most base and simple men to teach the doctor the Scribe and the wise men of the world that he may ashame them and teach them to depresse their high thoughts 1. Cor. 1.26 Bretrhen you see your calling not many wise but God hath chosen the weake of the world 1. to confound mightie things 2. that no flesh should reioyce v. 29. Let this prouoke our diligence to knowe not so much by whom as what the Lord teacheth attending vnto the counsell of God and not the condition of man whome he vseth let him speake by neuer such abiect persons if they bring the truth it is our part to become fooles that wee may be wise and then are we such fooles when we depart with all opinion of our owne wisedome that we may be wise in God what meanes so euer he pleaseth to vse the Gospel teacheth vs that poore women and creeples could tell often tidings of Christ when all the great clerks knew not of him 2. This reprehendeth the waywardnesse of many who not fancying the persons of their teachers refuse their doctrine though neuer so true and profitable Would men deale thus in ciuill things If fire should take a towne in the night and the watchmen beeing all fallen asleepe a stranger nay a mans enemie should giue him warning that his house were on fire were it safe for a man to rush at it because his enemie telleth him so No neither would any be so vnwise and if the truth in an heathen Poets mouth be so entertained by the Apostle himselfe much more euerie diuine truth in the mouth of the meanest Minister of the Gospel Let the vessell be neuer so earthen the treasure is heauenly let the foode be nourishable hungrie Elias stands not vpon it whether an Angel or a rauen serue it Secondly note that this testimonie beeing true Titus might haue been discouraged and occasioned hereby to haue meditated of his departure from them as an hopeles people or to haue repined that the Apostle should place him among such a companie of beasts rather then men But yet Titus must and doth with courage goe on in his worke among them and plowe vp to the Lord euen this stiffe ground It is the lot of many gracious Ministers to be called and planted among rude barbarous and beastly people such as these Cretians were yea among viperous broods who will reward their faithfull paines and trauell in begetting them to God with extremitie of wrong and violence Ier. 26.8 and little comfort finde they vnlesse the Lord giue them a breathing time by the means of some Ahikam or other v. 24. Now what must the Minister doe in this case Surely as he came not of his owne head so now is he not at his owne hand to remooue himselfe at his pleasure And if he should depart vpon this ground he should perphaps meet with lesse comfort in leauing an vncomfortable people then in staying amongst thē If God bid Ionas arise and goe to Nineveh but he will betake himselfe to a ministerie of more credit and lesse labour the Lord will teach him before he get to Tarshish that he is not his owne man and that no creature shall shelter him from trouble whilest he flieth it as fast as he can If Moses be called to speake to Pharaoh he must not excuse the
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
permit not a woman to teach Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies wherein they were not allowed to take vpon them any power or function of teaching for the reasons propounded which are three 1. From their condition which is to be obedient vnto man and therefore in mens presence must not vsurpe the authoritie of teachers but content themselues with the place of schollers in all mixt assemblies of men and women 2. Their function which is to serue men for Adam was first created and Eue for Adam and not to exercise any function ouer them 3. From the weakenes of their sexe which lieth more open to Satans seducement for Adam was not deceiued first but Eue. It is not fit that any such function of teaching should be committed vnto them seeing Eue in innocencie taking vpon her to teach Adam was so easily preuailed against and the Apostle expresseth this his owne sense 1. Cor. 14.34 where from the same ground of the womans subiection vnto man he saith let your women keepe silence in the Churches As for the examples of Deborah and Huldas who were Prophetesses in the Church they beeing extraordinarie make nothing against this rule of Paul nor for that Pepuzian heresie for womens teaching in the Church nor that Popish heresie of midwiues baptizing of infants in case of necessitie as they call it Neither doth this place written by the same spirit and penne crosse the former seeing it speaketh of priuate teaching and instructing the family at home especially her children and maidseruants so the text it selfe seemeth to restrain them pointing them out their auditors namely young women in the next verse and the lectures they are to fit vnto them the most or all of which are priuate duties and the ende to make the younger women wise vnto all godly conuersation namely both those within the family and those that are without so farre forth as they shal be occasionally called to instruct them both by Christian speach and example Now that this dutie belongeth vnto matrons it will appeare if we consider them 1. as Christian women 2. as superiours in the family For the former it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe vnlesse she also endeauour to driue or drawe the younger women to the like godly course For 1. euerie Christian must gather with Christ and he or she that gathereth not scattereth whence are all those exhortations thou beeing conuerted strengthen thy brethren obserue one an other admonish and prouoke one another to loue and good workes 2. The rule of speach for all Christians is that for the matter it be good that is of good things and for the vse that it tend to edifie and who but elder Christian women should proceede in this duty 3. From the obseruation of this rule the godly are described to be such as whose lips feede many and they speake pleasant words which are health to the bones and sweetenes to the soule their tongues are trees of life vtter wisedome talke of iudgement of high matters c. And that women should not thinke that they are exempted from all this qualification of their speach Salomon ascribeth it in speciall to a vertuous woman that she openeth her mouth with wisedome and the law of grace is vnder her lips answerable to this text which requireth that she be a teacher of honest things As for the latter this dutie of teaching honest things belongeth vnto them as gouernours of their family wherein Salomons mother is a notable president who instructed her sonne what my sonne and what the sonne of my wombe c. and Timothies mother and grandmother Lois who acquainted him with the Scriptures from a child and what else proued these but rare men full of grace and pietie Vse 1. This reprooueth such as neither are able nor willing to call on others vnto the practise of Christian and honest duties the knowledge of God seateth not in their hearts nor the law of grace in their lips 2. Others are teachers but of dishonest things their mouthes are euer open but like the open vessells which in the Law were accounted vncleane nothing but idle and lewd speach nothing but impertinent or detracting speach proceedeth out of them all kind of language fitteth their mouthes but that which befitteth holines and honestie such as whose yeares calleth for grauitie and gracious sauorie speach euen in the presence of younger women are safe if they can chat away much time in ripping vp the loosenes of their young and wanton daies or the faults of this or that man or woman this is their table talk this is the speach wherewith they season the young and tender yeares of their children the which these new vessells easily and long after reteine who for most part by their gracelesse courses repaie their mothers barrennesse of gracious speach other speach then this if â—auouring of grace and pietie let it be offered it is as welcome as smoke to their eies Vse 2. How much more is the master of the family bound to the trayning vp of this familie in holy and honest things for the wife must herein onely helpe forward his paines The Lord wisheth the fathers to laie vp the memorie of his great workes for the instruction of their children and the master was the Prophet in the house and accordingly the children after them could say we haue heard our Fathers say thus and thus their bookes were their fathers mouthes But how carelesly is this great dutie neglected of most men that many children may say truely we haue heard our fathers sweare curse and lie backbite slander but seldome or neuer haue they declared vnto vs the great things which the Lord hath done for vs seldome or neuer haue they become teachers of holy or honest things vnto vs either in their word or conuersation Vers. 4. That they may instruct the younger women to be sober minded that they loue their husbands that they loue their children 5. That they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of It beeing required that the elder women should be teachers of honest things the Apostle in these two verses doth these three things 1. he sheweth who be their schollers namely the younger women as also the lecture they are to read vnto them namely sober mindednesse that is by their counsell and example frame them to become wise in the performance of all the duties of their seuerall places for the Greeke word howsoeuer it seemeth at the first sight to expresse one only vertue yet is it to be extended to the generall information of them vnto moderation prouidence modestie faithfulnes diligence and euery other vertue sutable to their age and condition of life For it is most properly and vsually ascribed vnto schoolemasters who haue youth committed
the 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
workes of the Deuill least in the ende too late we lament the losse of the truth Doctr. 2. In Titus his example euery Minister is bound not only to teach profitable things but to resist the contrarie He that would be faithfull in the house of the Lord must behaue himselfe in building these spirituall walls as Nehemiah did in building the materiall wall of Ierusalem He must be readie with his toole in one hand and his weapon in the other both to build and defend his building He must be so farre from vaine teaching in himselfe as he must not suffer it in another if it lie in his power to hinder it The doctrine beeing so plaine as it is to be read out of the words of the text we will spend no labour in the proofe but reserue it to the vse which is 1. To reprehend sundrie sorts of teachers 1. Such as wearie themselues and hearers with knotty questions which are as parables to the people wherein while men exercise their wits to get a name of profunditie they do no little hurt for they fill the heads and hearts of their hearers with intricate doubts often leading them into such labyrinths as they cannot wind them out of and then the deuil hath matter to worke vpon for either he taketh vp their minds with such needlesse questions which hinder matters leading to true pietie or else maketh them wauer in the truth or bringeth them on to open profannesse when they see that euery truth may be called into question and probably oppugned and so they care for no truth as hauing none to insist in Preaching is not a tying of knots to vntie them againe nor a schoole probleme but a building vp of men in the obedience of saith and repentance 2. Such as tyre themselues with curious questions to which corrupt nature is verie prone in vnsanctified teachers and hearers and these as vnprofitable and vaine as the former teachers would find out the equalitie and inequalitie of glorie in heauen would haue vs know whether we shall know one another in the life to come would instruct vs in the yeare and time of Christs comming to iudgement would find vs out the cause why God reiecteth Saul the King and electeth Saul the persecutor But here it were good to remember the woman of Samaria her answer to Christ The well is deepe and I haue no vessell to draw with Hearers likewise would faine know where Moses his bodie was buried how and whither Elias was carried what God did before the world was made they will no longer stand in the outward court but presumptuously with Pompey thrust into the sanctum sanctorum to prie into Gods secret place yea although it be sequstered from the rest and vailed couered and shadowed with the wings of the Cherubins But let such beware they buy not their presumption as deare as he did his there is danger in climbing and our lesson giuen vs is not to be ouerwise but wise to sobrietie It is a fearefull taking of Gods name in vaine to take his word to make a ground of our owne deuise in things not reuealed It is an high presumption to seeke to discouer that which God hath not vttered whose glorie it is to keepe somethings secret to himselfe In a word it is a point of extreame folly wheras the Lord hath deliuered such high things in the Scriptures to exercise our vnderstandings that as the ancient speake were we elephants we might swimme there that we should leaue these and wast out our time in things not reuealed True it is that knowledge is profitable is sweet and profound But what then although it be profitable to warme a mans hands by the fire it is no wisdome to thrust ones hands into the fire to vse the beames of the sunne is profitable to perfect the sight but vnlesse we were eagles to gaze vpon the body of the sunne is to destroy it So likewise hony is sweet but we must so much the more beware we eate not too much And there is a knowledge too high for Dauid himselfe an humble ignorance is an high learning where God would not haue vs to know Now the better to restraine our selues herein 1. Labour to see the corrupt disposition of the best in this point the deere children of God haue had their idle and curious questions Daniel a man greatly beloued would be enquiring concerning the ende The disciples bewrayed their weakenesse both before and after Christs death Ioh. 8.1 Master who sinned this man or his Parents whereas Christ wisheth them to looke at Gods scope in all his actions which is his owne glorie so after his resurrection Lord wilâ— thou now restore the kingdome to Israel and Peter of Iohn Master what shall this man doe Secondly acknowledging it a fruit of pride let vs compose our hearts to humilitie as Dauid Lord I am not high minded I walke not in things too high for me but as a weigned child it is a spice of pride of heart to seeme to knowe more then others 3. Consider the vnprofitablenesse of such knowledge it puffeth vp it edifieth not one compareth such curious questions to Creuises which haue more picking then meat 4. The danger of it for hereby men grow to scorne the simplicitie of the gospel and so forfeit their saluation This mother and daughter we reade of in Libanius Iulians schoolemaster who meeting with a Christian asked him in skorne this question I pray thee seeing thou holdest on the carpenters sonne tell me how he is now occupied what is he doing The Chrstian answered him he is on his trade making a coffin for thy Master and scholer Iulian who shal haue a cast of his office ere long as a little after Iulian was slaine in battaell carried to Antioch in a coffin and there buried Note the fearefull ende of curiositie in Gods matters A third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth and in studying for quaint tearmes as fit for their message as Sauls armour for Dauid wheras the wisedome of a man of God is to speakâ— things agreeable to the analogie of faith and in the stile of the holy Ghost vnlesse any man thinke he can speake in a better which were to take vpon him to teach the Lord to speake or defend that the Scriptures want light to expresse themselues And indeede such teaching is in it selfe like some stuffes starcht and stretcht and set out with a faire glose but come to the wearing or wetting it shrinkes and shriules like cobwebs and in the hearers effecteth an admiration of the man but no sence of the matter aske common people what learned you at the Sermon oh he is a proper man and a good scholler and this is all that the most haue learned a iust hire of such vaine and vnprofitable things the worke is consumed before it come to the fire Vse 2. People must not desire
conscience are not all the people my Lords seruants wherefore doth my Lord require this thing why should he be a cause of trespasse to Israel as if he had said there is no warre in had no rebellion in the land no commandement from God and therefore this wil be turned into trespasse against Israel yet he did it Thus by these instances we haue cleared the second point considered in this doctrine and haue seene wherein and how farre we are bound to obey now we come to the third The third point in this second doctrine is wherefore we must be subiect Answ. The reasons are sundrie First that we may herein acknowledge the ordinance of God which we must looke vnto whatsoeuer the persons be for to this the forme of speach in the text calleth vs as I haue alreadie noted The which that we may take better notice of 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people By mee Kings raigne and Daniel 4.14 The most high hath power ouer the kingdome of men and giueth it to whomsoeuer he will Moses praying for a successor saith Let the God of the spirits of all flesh appoint a man Secondly the Lord hath put his owne name vpon such whom he thus raiseth I said yee are Gods Thirdly he setteth a stampe of his owne maiestie mercie iustice and wisedome vpon these little gods yea a great part of his image shineth vpon euery one of thē both in that so many hundred thousands are subdued vnder the power of one in that the whole administration of a people is in one hand and that the good estate of all dependeth vpon him vnder God alone Fourthly he putteth his own spirit vpon them as he did vpon the seauentie Elders to assist Moses yea he giueth them extraordinarie spirits and as we read of Saul changeth them into other men not alwaies the spirit of sanctification but of regiment and authoritie Fifthly he maintaineth this their authoritie and this sundrie waies 1. by putting on them a maiestie and presence euen a sparkle of his own to draw an awfull reuerence of themselues and daunt offenders 2. he permitteth them an answerable estate whereby they may lawfully beare themselues with state pompe and magnificence aboue all other and by their costly apparrell stately pallaces and sutable seruice and attendance they may not be only distinguished from their subiects but expresse also the maiestie and greatnes of there estate 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt As 1. concerning their persons if any be to be chosen they must be men of courage fearing God and hating couetousnesse to this purpose he gaue a lawe to the Iewes that no bastard should be raised vnto office among them to the tenth generation and this was least the place should bee embased by such persons 2. Concerning their behauiour in the place it must carrie with it a stately grauitie beseeming the place and scorning to attempt any meane or base actions such as Dauid intimated Saul did in persecuting and hunting him Is the King of Israel come out to seeke a flea To this serue such precepts as that It is not for Kings to drinke wine nor for Princes strong drinke this were an indigne thing and a great blot in his high place 3. Concerning our behauiour towards them it must be euery way humble and dutifull hence are such precepts thou shalt not raile or reuile the Prince of thy people no nor curse the King in thy heart nor the rich in thy bed chamber Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men 4. The Lord maintaineth this authoritie by directing their counsells God sitteth in the midst of the gods by protecting their persons for he giueth saluation vnto Kings and strangely to this purpose by reuealing the priuie thoughts onely imagined against them By all which the Lord will haue vs to honour them whom himselfe thus honoureth and espie his own stampe and image vpon them so as in our subiection and obedience vnto them we may knowe that we haue to deale with God and in our despising of them make account to heare that in 1. Sam. 8.7 They haue not cast thee away but me from ruling ouer them The second reason is drawne from the profit we receiue by this ordinance which is also the Apostles reason he is the minister of God for thy wealth namely both to defend from a thousand euills from the robber and spoyler from him that would defile wife and daughter as also settle euerie man vnder his vine and figtree that with good hearts and cheerefulnesse they may serue God A King neuer so bad is a great good and better a tyrant then no king when there was no king in Israel euerie man did whatsoeuer seemed good in his owne eyes anarchie openeth the windowe to all licentiousnesse and farre better is it to beare one tyrant then many to suffer wrong of one rather then of all and to part with a tenth then be stript of the whole for where any gouernment is although sometimes the good be punished so are the bad too that they cannot doe what villanie they gladly would What a rich blessing then is a religious and vertuous Kings from whom his people vnder God receiue the whole benefit of religion and iustice here is the nurse of the Church the father of the commonwealth an husband to the widow a mouth for the dumb here is Nebuchadnezzars tree flourishing againe the height of which reacheth to heauen from whence it came the sight of it to the ends of the world while it selfe standeth in the midst of the earth that there might be equall accesse of all vnto it in it is meate for all it maketh a shadow vnder it for all the beasts of the feild and all the birds make nests in the boughes of it Let vs here cast our eyes vpon our own happines in our noble King Iames whom we haue great cause to account as the Israelites Dauid the light of our Israel yea and as they of Iosiah the breath of our nostrils the serious acknowledgment whereof wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him The third reason is drawne from the danger of resisting and rebelling against this ordinance which the Lord hath taken vpon himselfe to maintaine as he did Moses against Corah Miriam and the murmuring Iewes Who hath euer taken the sword God not putting it into his hand but he perished by it What Shebah or Adoniah euer blew a trumpet of sedition but they did this thing against their owne liues When Dauid would haue spared rebellious Absolon did not the Lord hang him by the haire betweene heauen and earth vnder an oke Had Zimri peace which
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