for it is euill to him that eateth with offence and Paul would neuer eate meate before he would offend Hence followeth it that we may not offend either priuate or publike persons Of priuate men some are of weake consciences and these must be borne vp and yeelded vnto for good rather then destroied by our libertie the Apostle became all things to all such persons and Christ himselfe would not quench a smoaking flaxe Some other are obstinate stiffe yea and malitious from whom we must challenge our Christian libertie If men be carping Pharisies or wilfull Papists the counsell is Let them alone nay more so pretious must our libertie so dearely purchased be vnto vs as we may not neglect it or dissemble it before such as are taught and should be stronger although they be brethren for this was Peters case for which he was iustly reprehended who withdrawing himselfe from the Gentiles to pleasure the Iewes gaue them who had beene taught the contrarie occasion to conceiue of the Gentiles as vncleane still This whole truth is confirmed by Pauls practise who would and did permit Timothie to be circumcised in regard of infirme and weake beleeuers among the Iewes Act. 16.3 but would not suffer Titus so to be Gal. 2.3 partly because he would not offend the godly and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries who had almost ouerturned all the labours of the Apostle in that Church of Galatia by vrging circumcision as a thing of absolute necessitie vnto saluation Here is ministred a direct answer to that question whether recusant Papists are to be compelled to Church because it is an offence vnto them Wherto I answer 1. that this is not a case of indifferencie but necessarie that they come into the pure worship of God and therefore it must be effected either by entreatie or compulsion 2. Were it indifferent yet were they not to be festered in their error because they refuse instruction and are not weake but wilfull 3. Neither are they thus compelled to beleeue but to vse the right meanes of faith 4. Good Iosias made a couenant with the Lord and caused all his people to stand vnto it 2. Chro. 34.32 Now as we may not offend our priuate brethren so much lesse the publike Magistrate who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent which lawes we are bound in conscience to obey for then their indifferencie ceaseth not in regard of themselues but of that law restraining them And here sundrie questions may be further demanded As 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate Answ. In this one instance direction is giuen euen in all the other things of this kinde as concerning daies garments c. therefore I say that to eate or doe any other thing against a law is one thing and to doe otherwise then the law commands in these things is another the former commonly 1. hindreth the end of the law 2. contemneth the authoritie of the law maker 3. hath no iust cause in it selfe 4. careth not for the offence of others this is alwaies a sinne against God and a breach of the fifth commandement but otherwise the former cautions duly obserued I see not how it is a sinne in conscience to eate besides the law Quest. But can any Magistrate make a law to binde the conscience Answ. No but yet we must obey their wholesome lawes for conscience sake which conscience is bound not by the law of the Magistrate but by Gods law which bindeth to obedience of the Magistrates lawes in all lawfull and honest things so Paul Rom. 13.5 subiecteth not the conscience to the lawes of men but to Gods ordinance inforcing obedience to such humane lawes as â—ight not with his owne Quest. 3. But how stand we to the libertie wherein Christ hath set vs free if we suffer the Magistrate to curb vs of it Answ. Wel inough seeing the Magistrate medleth not with the libertie in conscience purchased by Christ for then we might not yeeld a whit but stand on our right but reseruing that as whole and entire as he found it he onely restraineth the ouercommon vse of that libertie for example The lawes which prohibit this or that meate beeing ciuill and made in respect of ciuill and politike order for the common good of men are externall and the obseruation of them is a ciuill obedience and in it selfe properly no worship of God vnto which the outward man is bound directly â—nd not the inward but by accident Which if we will plainely and in a word vnderstand we must consider in euery indifferent thing two things 1. a libertie to vse them 2. the vse of that libertie which two differ as much as meat set vpon the table and the eating of it The libertie is in the conscience the vse is an outward thing the former no Magistrates law medleth with nor can restraine but in the latter his law is a binder And thus we shut the doore against all Popish ecclesiasticall lawes and canons concerning fasts feasts daies garments and infinite other traditions which they vrge as things necessarie to saluation directly binding the conscience yea as meritorious and leading to a state of perfection whereas indeed they directly fight against Christian libertie yea many of them against the morall law it selfe Let them plead as they doe that to the greater authoritie more subiection is due and therefore they must be much more obeyed in their ecclesiasticall constitutions then the Magistrate in his ciuill I answer when they haue prooued their charter out of the word whereby they may make lawes which must be obeyed for conscience sake as the ciuill Magistrate may we will subscribe vnto them In the meane time we haue learned that seeing the Church hath power only to ordaine constitutions for orders sake no man is further bound to them but only so farre as he may auoid scandall of others or further the publique good intended by that constitution But what if the Magistrate giue life to ecclesiasticall constitutions of the Church whether then doe they become such lawes as bind the conscience Answ. The Magistrate giueth no greater power to the Church to make lawes then Christ hath giuen if he make his pleasure knowne that he by his power will see order kept it is the part of euery good subiect and Christian to obey him cheerefully Secondly To vse out libertie in loue we must not onely not cast back our brethren but edifie them and bring them forward in godlinesse 1. Cor. 6.12 all things must profit 1. Cor. 10.23 all things are lawfull but all things edifie not And the generall rule of all indifferent things is Let all things be done to edification and Rom. 15.1 2. Let euerie man please his neighbour to edification euen as Christ
be performed in the first neither ought any creature to be loued so farre as it is an enemie and hatefull to God the creator Psal. 139. I hate the wicked that is so farre as wicked namly their practises not their persons Secondly it must be sound in the order which will appeare in two rules 1. it must be in the greatest measure where is most grace and shew it selfe most friendly and louing to them that loue and are the friends of God It must doe good vnto all but especially the houshold of faith The Apostle commending the loue of the Ephesians which for the soundnes of it he sawe was praise worthie he hence approoueth it that it was towards all Saints and hence the Apostle Iohn gathereth a note that we are translated from death to life if we loue the brethren And herein we haue God himselfe going before vs in example who respected the poore widowe of Sarepta aboue all Israel Now we shall descend fitly to this dutie by these staires 1. by louing God simply for himselfe 2. Christ as man the beloued of God the head of his Church 3. the Church it selfe the bodie of Christ receiuing of his fulnes grace for grace and 4. the particular members must rise vp higher in our affections as the Lord hath highlier honoured them with grace and more expressely renewed his image vpon them The second rule for the right order of sound loue is that it must beginne at home but may not there determine the rule of the loue of our neighbour Christ hath made the loue of our selues and as we are to prouide for our owne good first and that according to the wisedome which the word teacheth first seeking the kingdome the pearle the treasure for our soules and then these outward things for our outward man euen so are we to deriue this loue in this manner vnto the soules and bodies of others according as they are nearer vs or further off in the degrees of grace and nature And here respect must be had 1. to those of our own house as to whom we are tyed either by the bond of marriage who beeing one with vs haue right to the same affection wherewith we loue our selues or of neere blood as parents children or of dutie as seruants he that careth not for these is worse then an infidel and hath denied the faith 2. He that careth for none but these is little better for if loue bee sound within it will be working outwardly As 1. to such as are tyed by any bond of blood or alliance euen without the family 2. to such as are in a perpetuall contract of friendship with vs as was betweene Dauid and Ionathan 2. Sam. 18.1 and Christ had one who aboue the rest was called the disciple whom Iesus loued 3. it must proceed on to strangers as men and as those that may be heires of the same grace of life with vs yea to the poore as well as to the rich Iam. 2.8 9. nay more to our enemies Matth. 5.44 Loue your enemies these are the degrees of sound loue Thirdly this loue must be sound in the seate of it and that must be the heart Rom. 12.9 Let loue be without dissimulation it must not be hypocritall from the teeth outward or fawning but loue must come from a pure heart 1. Ioh. 3.18 Let vs not loue in word and tongue but in deede and truth Fourthly it must be sound in the worke or action of it 1. in preuenting the euill of the brethren not suffering men to sinne 2. in procuring their good The Apostle would haue experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want For if any haue this worlds good and shutteth his compassion from his brothers neede how dwelleth the loue of God in him Fiftly it must be sound in the durance and lasting of it Prou. 17.17 A friend loueth at all times and here trie the soundnesse by these notes 1. If in a milde and iust reprehension it breaketh not off 2. If it hold in aduersitie a brother is made for aduersitie see Act. 11.29 3. If it hold then when iniurie is offered and occasions of breaking off by vnkindnesse or hard measure 1. Cor. 13.5 Loue is not prouoked to anger but suffereth all things In these two latter it resembleth Gods loue which is both constant and closest to a man in the day of his trouble neither taketh it the forfeit of our daily prouocations Vse By all this triall both olde and young may see how farre they are from soundnesse in this grace contenting themselues euen with a shadowe of it for the most of mens loue is grounded either vpon receite or hope of benefit or vpon flesh and fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe louing and selfe seeking not seeking the things of others as well as their owne or not seeking and louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their friends the most loue of men is a lip-loue a semblance a counterfeit and fruitlesse loue diuorsed from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euill and changed into bitter hatred this crazie loue euerie where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith and halting in religion In patience This third ornament of Christian old age is fitly by the spirit of God added to the two former as the preseruatiue of both most requisite vnto all Christians For seeing this vertue is nothing else but a willing and constant suffering of hard and painefull things for Christianitie and honesties sake and further that affliction followeth the faithfull who studie to testifie their loue of God in the loue of man euen as the shadow followeth the bodie necessarily must he that would hold out in Christianitie get this grace to beare off such calamities as follow vpon the keeping of faith and good conscience 2. No man can haue either of the former that wanteth this for these three vertues are like the three graces which goe hand in hand the former leading the latter and this last laying hold on both the former so as if any man would trie the soundnes of the former he cannot better do it then by the sequele of the latter the soundnes of faith discouereth it selfe in the soundnes of loue and the soundnes of loue in a sound patience for as sound faith is louing so sound loue
vnion when Dauid and God consult together Iehoiadab and Ioash and when Iosiah standeth with Huldas the Prophetesse and for a man to oppose the ordinances of Christ with this humane ordinance is to set the bodie and soule together by the eares Not therefore the faithfull Ministers of Christ but such as stand with the beast and his ordinances and with the Antichrist of Rome are enemies vnto magistracie and weakeners of the power of Princes while they teach that all Ecclesiasticall persons are to be exempted from the ciuill power while they binde their hands in freeing their subiects from all obedience euen in ciuill commands and while they highly dishonour them in giuing the Pope a power ouer them to set them vp and depose them at his pleasure and that in thei◠owne dominions where they are onely vnder God And here first may be noted that after the Apostle had taken great paines in the planting of this Church of Creta yet were many things wanting and defectiue still for Titus is left behind him to redresse things defectiue which must not be conceiued as that the Apostles either thorough ignorance forgetfulnes or carelesnesse omitted any thing but because they were cast into straights of time and could not euery where finish euery thing at least effectually and executionally but onely by way of direction Which is a ground of sundrie considerations First it noteth what was the speciall worke of an Euangelist namely that beeing the companions of the Apostles they were to bring on the work of the Lord to perfectiō both by establishing that foundation they had laid building on further by their direction where they left off The office was middle betweene the Apostle and the Pastor the calling was immediate from the Apostles as the Apostles was immediate frō Christ. Where by the name Euangelists are not meant those who in a straighter sense are so called as whose helpe the Lord vsed to write the historie of Christ and beginnings of Christian religion two of which were Apostles and other two their companions as Marke and Luke but those whom we call vice-apostles or pastors fore-runners who were in preaching the Gospel planting the ministerie and administration of holy things to be as hands and feete wholly at the Apostles appointment to call and recall whether and when they would such as Timothie Titus Marke Tychichus seruing now in one Church now in an other as the Apostles pleased to vse them whose office because their calling was from the Apostles and their worke seruing the founding and rearing of the first Christian Churches and that by the direction of the Apostles must needs also cease with the Apostles Secondly notwithstanding many defects and wants in this Church and those great ones and that in constitution for we see their cities were destitute of elders and Church gouernours yet was it neither neglected by Paul nor separated from by Titus as a cage of vncleane birds teaching vs not presently to condemne a number and societie of men much lesse of Churches for want of some lawes or gouernment for no Church is not wanting in some if they ioyne together in the profession of truth of doctrine and worship for so many of the Churches planted by the Apostles themselues might haue beene refused for wanting some officers for a time although they were after supplied How much better were it that the spirit of meekenes should lead into a patient expectation when God will further beautifie his Sion to make her become the praise of the world then that the spirit of pride should hurrie vs into a rash and peremptorie sentence against euen whole Churches Did not Paul when the Church of Galatia had reuolted from the Doctrine of free iustification by Christ yet call and account it a Church still Let them shew any of our errors of this nature Obiect But those Churches and this in Creta was in constituting but yours after a long time by publike lawes and common consent haue refused the lawes of Christ and that after you haue beene conuinced not to be the Church of Christ. Ans. But where is this sufficient conuiction If it be said in their bookes the truth is although they haue pointed vs to some wants yet none of them haue sufficiently concluded vs no Church at all and suppose our case were altogether as ill as they would make it who are they that they should giue vs a bill of diuorcement If a priuate man erre and offend must he not first be admonished and then censured and iudged but by whom by priuate men no but by the Church and shall not a whole Church or many Churches challenge the same forme of proceeding and therefore seeing this is not done by our neighbour reformed Churches which no doubt are the true Churches of God wee remaine and shall truely retaine the name of the Church and people of God and leaue them to the reforming of their error both in the matter of their plea as also in the manner of their proceeding Thirdly we learne hence that no Church is hastily brought to any perfection The Apostles themselues the master builders with much wisdome and labour and often in long time made not such proceedings but that had they not prouided labourers to follow them with a diligent hand all had beene lost Much a doe had they to lay the foundation and prepare matter for the building and yet this they did by conuerting men to the faith and baptizing them but after this to ioyne them into a publike profession of the faith and constitute visible faces of Churches among them required more helpe and labour and for most part was left to the Euangelists So as the building of Gods house is not vnlike to the finishing of other great buildings with what labour are stones digged out of the earth with what difficultie depart they from their naturall roughnes what sweate and strength is spent ere the Mason can smothe them as it is also with the timber and yet after all this they lie a long time here and there scattered a sunder and make no house till by the skill of some cunning builder they be aptly laid and fastened together in their frame So euery mans heart in the naturall roughnes of it is as hard as a stone his will and affections like the crabbed and knottie okes invincibly resisting all the paines of Gods masons and carpenters till the finger of God in the Ministerie come make plaine and smoothe way working in their conuersion And yet many conuerts although they belong to the Catholike Church make not a particular visible Church till they ioyne in some publike seruice and worship of God according to the lawes and orders appointed by himselfe 2. Besides this inward ineptitude and resistance neuer had any building except Babels towers which had Gods owne hand from heauen against them such outward opposites against it as this hath here is Satan and all
hence see their error that conceiue of any Church in earth so well setled and ordered that it needeth no further reformation little know such the necessitie of the Church and the continuall bendings euen of her strongest towers See we not that almost euery yeare requires a new parliament for the ordering of the commonwealth that new disorders may be restrained or redressed by new lawes doe we see any man let his house but from yeare to yeare but he will surely bind the tenant to constant reparation as often as neede shall require and yet inconsiderate men can boldly and bluntly bolt out they meruaile what men meane that seeke for more and further reformation and they cannot tell what they would haue But alas are we so neare God as we cannot possibly be drawen nearer what meane then the common blasphemings drunkennes fornications riots Sabbath breakings what sinnes not committed almost without all feare what meaneth it that such dens and breaches are vnmade vp but that hogge and swine may enter into the presence chamber of the great King Let the strong man keepe these holds we shall see all the earth fit still inough But easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from and much lesse any since The second branch of Titus his dutie is the placing of Elders in euery citie where that we may come to the meaning of the Apostle must be considered 3. things 1. who are meant by Elders 2. who must place these Elders 3. where they must be placed 1. The persons to be placed are called Elders that is Ministers Pastors Bishops for those who are here called Elders are called Bishops v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function in which sense the Apostles themselues are sometimes called Elders yet here I take it it must be vnderstood of those who labour in the word and doctrine for such are described thorough the Chapter The reason of the name is taken from their age not as though they alwaies were the oldest men for wisedome is not tyed to graie haires and Timothie was one of them and yet a young man but in regard of the wisedome experience and staiednesse required in such as are to be called to this office which ought to be such as ordinarily is not to be found in young yeares For how meete is it that the man of God should be furnished with grauitie and authoritie that euery way he may be worthie of double honour both in regard of his person as also of his gifts place and workes sake The Papists euery where translate this word Priests and make praesbiteri and sacerdotes all one Wherein although the word cannot be more vnfitly translated yet would we bee loath greatly to striue with them about names and titles as hauing matters of greater moment and difference moe then we wish were it not that the very name were a supporter of that horrible Idolatrie of theirs so infinitely derogatorie to the onely sacrifice of Christ. And therefore seeing the Ministers of the newe Testament are neuer so called in the newe Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification but also an office of Priesthood flatly opposite vnto the Priestly office of Iesus Christ it is no lesse then our dutie to oppose our selues against both such an office and such a title Which in the proper signification is so peculiar as it is attributed to none vnder the Gospel but vnto Christ himselfe I denie not but in the cōmon acceptation of the word it is ascribed to all Christians both Ministers and people who are called an holy Priesthood and beleeuing are made Kings and Priests vnto God Neither is it denied but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests but this was by improper and translated speach partly in that by their ministerie they doe daily offer and sacrifice men vnto God Rom. 15.16 and partly because they held the places in the Church which the Priests and Leuites did before the comming of Christ imitating herein the Prophets themselues as Isay 66.21 prophesiyng of the glorie of the newe Testament saith that the Lord would take of their sonnes for Priests and for Leuites not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice as the Iewish Priests nor yet commemoratiue as the Romish seeing all sacrifices but onely the spirituall oblations of Christians were ceased but he calleth them by that name then in vse noting them onely as the successors of the Priests and Leuites but not ascribing any proper worke of that office vnto them 2 The person placing these Elders is Titus who hath commission giuen him that as the chiefe gouernour and moderator of this action should establish teachers of sound doctrine in all the cities throughout the Iland and because the whole action was to be chiefely ordered by him it is wholly ascribed vnto him as the Consull is said to create Consuls when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them Which if it be not thus to be vnderstood I see not how Elders could be appointed by election as the manner of the Apostles was Act. 14.23 and Timothie must neither lay hands on any man rashly nor yet partake herein with other mens sinnes namely such as were vsed to be ioyned with him in this businesse 1. Tim. 4.14 3 The place where is in euery citie that is wheresoeuer there is a body of people for a fit congregation there must a Pastor or Elder be placed the phrase is of the same valour with that Act. 14.23 When they had ordained Elders by election in euery Church For euen in the Apostles dayes there was a certaine kinde of distinction of Churches and congregations for the Elders had their flockes ouer which the holy Ghost had made them ouerseers and which depended on them 1. Pet. 5.2 Act. 20.28 Doctr. Euen there where the Church is planted is such an absolute necessitie of a setled ministerie as without it it is impossible that religion can either thriue or continue and therefore as the Lord had formerly dealt in planting his politie among the Iewes so doth he here in planting Christian religion among the Gentiles no sooner was his law giuen concerning his Tabernacle but Aaron and his sonnes and the tribe of Leui must be sanctified to the office of Priesthood to attend on holy things to teach and offer and performe their seuerall
many words Act. 7.44 Heb. 8.5 As they therefore in the old Testament had their pillar of fire and cloud at the going and standing of which they must goe and stand in all their iourneys so haue we in the newe likewise a watch of the Lord to keepe namely the will of God expressed in his word which must be the beginning of euery motion and rest in the Church Vse Let the bold Papists come and say one by one I haue a vision or I haue a dreame I haue found out this or that tradition concerning prayers for the dead fasts or feasts confirmed by some diabolicall delusions let them pretend their rules of perfection standing in the obseruation of Euangelicall counsels such as concerne chastitie voluntarie pouertie c. let them obtrude to vs the Church the Church and the Church must be heard and hereby thrust vpon vs what lawes they list for the holding and keeping of life in that beast of Rome We say to all these things that if any of them stand by Apostolicall authoritie we will receiue all such traditions but if they be vnder Apostolicall power who are they or what haue we to deale with them or they with vs seeing that neither an Euangelist may take vpon him nor we take from him any impositions vnder Apostolicall authoritie Obiect They alleadge Luk. 10. He that despiseth you despiseth me Ans. So long as they speake according to their commission which is teach them to keepe all that I haue commanded you Matth. 28.28 Obiect Matth. 18. Tell the Church if he refuse to heare the Church let him be to thee as an heathen Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule which is described in the word Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders to be kept Act. 16.4 Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall 2. euen the Apostles themselues gaue no decrees but such as were coÌ„prehended in the written word as in Act. 15.29 It seemeth good to the Holy Ghost and vs to lay no other burthen but in these necessarie things wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost that they could not erre so also the things decreed were according to the written word As the things offered to Idols and fornication were condemned in the morall law the eating of blood forbidden to Noah before Moses and in the law partly because there was some symbol in it of the blood of Christ by which the soule is purged and partly to auoide the note of inhumanitie and crueltie And things strangled were before the Apostles times prohibited for the former reason least blood not let out should be eaten Which two latter although their nature were changed and free in themselues after Christ yet the Apostle in the time of gathering the Church of the Iewes and Gentiles because he would haue no bones of dissention cast betweene them and auoide the scandall for a time required them and forbore to abrogate them but would haue them for the time retained without all opinion of worship necessitie and much lesse of merit by all which bonds the Papists would fasten vpon vs all their humane inventions so that all their allegations are too weake to remooue vs from this hold so immooueably grounded vpon the Scriptures Vers. 6. If any be vnreprooueable the husband of one wife hauing faithfull children which are not slandred of riot neither disobedient In these words the Apostle entreth that particular direction how Titus should behaue himselfe in the house of God both in the placing of Elders and redressing abuses in all sorts of persons For the former because it is the maine either beautie or blemish of any Church either to be gâ—aced or dishonoured with gracious or graceles Ministers they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp therefore that Titus should not laie rash hands vpon any but after triall make choice of such men as should be found worthy euery way for that worthie worke and that he should not be deceiued in his choice Paul taketh paines to draw him a patterne and giue him a liuely picture of the man whom he meaneth And this he doth by a full description of the qualities and conditions as his lineaments the proportion of which if he can espie he hath found the man he sought and whom the Church needeth Now these qualities as they concerne either his life and conuersation or else his abilitie and fitnes for doctrine and instruction so doth the Apostle in this order prosecute them the former from this to the 9. verse the latter in the latter part of this Chapter First then for the life of him who is to be called to this office in the Church it is required 1. in generall that he be vnreprooueable and that both at home and abrode as we shall see 2. more specially for his further beautifying he must both be furnished with certaine vertues which must positiuely shine in him and these are such as concerne his priuate life and family described in their kinds and partly in this 6. verse and vrged by reasons in the 7. as also he must be freed from many particular vices which are reckoned vp and amplified by the opposition of the contrarie vertues which he must exercise vers 7.8 This is the carriage of these verses the particulars whereof shall be propounded and further prosecuted in their places First it is required in generall in the life of him that is to be set ouer a people as their pastor and teacher that he be vnreprooueable By which the Apostle meaneth nothing lesse then one that is without fault or infirmitie or sinne for there is none that liueth and sinneth not and the high priest though a speciall type of Christ and the chiefe Minister of the ancient Church of the Iewes must first offer for his owne sinnes and then for the sinnes of the people yea and Christ himselfe teaching his Disciples the chiefe Ministers of the new Testament to pray taught them to say daily Forgiue vs our trespasses neither doth the nature of the word here vsed require any such angelicall puritie but meaneth such a one as no man can iustly call into question or taint with any infamie and crime Iustly I say for otherwise it is not the priuiledge of the best to keepe them from tribunalls before which the Prophets the Apostles yea and Christ himselfe had such crimes intended against them as prooued capitall but all iniustly so is it the lot of the godly to be often blamed and condemned for that wherein they are not blameworthy and if bare calling in question did disable a Minister from the office it would quickly be brought about by the malice of the Deuil that all the most conscionable Ministers in the world should soone be
other Priests might not marrie diuorced or defiled women but he may not marrie a widowe but a maid onely Neither might he mourne at all no not for his father or mother which was lawfull for the other Priests thereby to pollute himselfe and the holy place All which with a number moe such solemne rites betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice Whence I conclude that if in those that ministred but in a material Temple that serued but in shadows types and obscuritie that in comparison were so farre off from the ministerie of the spirit of grace of libertie of life and so after a sort from God himselfe was required such legall holynesse at the least how much more is the truth of those representations requisite in vs who serue in the spirituall house of God who carie the substance and the bodie and are so much nearer drawne vnto God by how much he beeing a spirit delighteth in spirituall seruice before elementarie In Exod. 19.22 there is a speciall iniunction that the Priests who were to come to heare the law deliuered should be sanctified least the Lord destroy them much more then those that are the mouth of God in the newe testament to deliuer the law and Gospel should be carefull of their sanctification least the Lord sanctifie himselfe in their confusion For else those should not be such sure consequents of the Apostle where he dehorteth Christians from vnholinesse and prophanenes because of their present condition in that they were not vnder the lawe but vnder grace and that they were not come to mount Sinai but mount Sion And if such arguments were strong enough to binde common Christians to followe holinesse without which no man can see God surely farre stronger are they to enforce the dutie vpon the minister whose whole doctrine meditation speaches and actions priuate as well as publike should sauour of the spirit of God and of his blessed regiment in their hearts Vse 1. Profane Ministers are hence admonished oâ— their danger and vnfitnes how dare they take Gods name in their mouthes when they hate to be reformed How dare they rashly attempt to touch holy things with vnwashen hands when Dauid a most holy Prophet of God would not compasse the Altar nor participate in holy things before he had washed his hands in innocencie are such fit successors of the Prophets and Apostles who were called holy men of God not only in that they were penmen of the Scriptures and immediatly assisted and inspired by the holy spirit of God and freed from error in their doctrine which priuiledge we cannot succedâ—â—hem in but also in regard of their holy and innocent liues wherein also they shined as lights in the world expressing and shewing in life the life of that true and pure religion they taught vnto others 2. Let such as count this holines which is nothing but puritie of heart and life in Minister or people too much puritie and precisenes see their error and repent of it if they shall not see God who are without it much lesse shall such as scoffe at it We serue a God of pure eyes who hath pronounced blessing vpon the pure of heart and threatned that dogges and vncleane persons shall stand without the gate of that holy citie Notwithstanding therefore many a fooles bolt if that be puritanisme which many so esteeme it becoÌ„meth all the people of God much more his Ministers in that way which they so tearme to serue the God of their fathers 3. Note that marriage is no impure or vncleane condition of life nor a breach of chastitie and holynes for â—e that in the words before is permitted to be the husband of one wife is here called also to holynes and chastitie Temperate The Papists to maintaine the former error of single life translate this word continentem but the words of Scripture which for most part are more generall and figuratiuely comprehend many particulars either in commanding or prohibiting may not be restrained to strengthen Popish error For although all the vertues of the seauenth commandement may be here included yet the word is more generall then so seeing he is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath any thing in his power that is Lord ouer a thing to command it and enioy it and here one who is Lord ouer himselfe his lusts affections appetite who enioyeth these and is not theirs who keepeth the command of these and they haue not him at command requiring that the Minister should be a man that can curbe and bridle himselfe in his will to ouermaster it in his affections of desire reuenge mirth sorrow c. to moderate them that they exceed not the meane and due measure in his appetite of meate drinke sleepe recreation that it be not inordinate yea in all his parts his hands his eyes his tongue c. so order himselfe as that no vnseemely kinde of gesture fashion word or dealing proceede from him which may disgrace his calling but to carie himselfe in such a temper as becommeth the former vertue of holines For euen the word hath affinitie with that which we call a right temperament or constitution whether of humors in the bodie or affections in the soule which is when none is predominant but one of them is equally mixed and qualified by another as strong wine is tempered and allaied with water and implyeth that the Minister by reason wisedome and religion especially either allay or breake off the headines and violence of those troublesome lusts and affections which may otherwise molest him and exceedingly preiudice him in the workes of his calling This vertue then standing in the moderation of our desires in the vse of all the gifts and liberties we enioy as also in laying a law vpon our selues that no inordinate lust beare sway in vs it cannot but be most nenecessarie in a Minister who may not either in his priuate course vnfit himselfe to the performance of his calling by the immoderate affection or vse of any externall libertie as of meate drinke recreation riches much lesse in his publike execution may he administer holy things as the word sacraments prayer according to distempered passion or affection as of anger sorrow lightnes or any such And further as it is a great preseruatiue in him of an equable and constant Christian course so is also a great nourisher of his inward quiet and outward peace and so procureth his freedome vnto ministeriall duties which aboue all other require that a man should be wholly his owne and the Churches for it bringeth downe high thoughts and proportioneth the minde vnto such an estate as becoÌ„meth the simplicity of the gospel it cutteth off al affectation of state pompe sumptuousnes superfluities aboue that which becommeth a Minister of Christ which things make rich men indeed but poore Ministers for the most part Now the meanes to attaine this vertue
minde is put for all the faculties of it especially the vnderstanding reason and iudgement all which are deluded and deceiued by these vain teachers Quest. How did these false teachers deceiue mens minds Ans. Foure waies 1. by suppressing the truth for by their vaine iangling and speaking liker Poets Philosophers historians then Prophets Apostles or any successors of theirs they made a cleanly conuaiance of the light from the people and withholding the truth and light they led them from Christ from the right knowledge of the Scriptures from sound godlinesse and religion in iudgement and practise and so they remained as darke in their vnderstanding as erronious in their iudgements as froward in their affections and as wicked in their liues as euer before Secondly by flatterie for they would not deale directly against the sinnes of the age as godly Ministers doe but deceitfully that they might not displease herein imitating Satan himselfe who was wont of olde to answer in riddles as he answered Craesus that if he would transport himselfe ouer the riuer Halys he should ouerthrowe a most mightie kingdome namely his owne But Micha will not deceiue nor flatter with Ahab although it stand vpon his life Thirdly by letting men see their estate in false glasses so as they neuer see the truth of it for people taught by fables and nouelties think and are borne in hand that they are in heauens high way their soules are brought on sleepe and comming from such froathie discourses they sit downe and please themselues in that they haue done their task required especially if they can bring home a iest or some wittie sentence when perhaps they scarce heard a word of Christ of their iustification of their mortification or of their glorie 4. By placing religion in bodily exercises not in matters of spirit and truth Colos. 2.20 thus did the Pharisies in their times the Papists in these and whosoeuer more vrge the decrees of men more then the commaundements of God Quest. But whose mindes are deceiued Answ. First their owne and then others for they are blind leaders of the blind deceiuing and beeing deceiued and although here our Apostle expresseth not here who they be that are deceiued yet elsewhere he doth as Rom. 16.18 they deceiue the hearts of the simple and 2. Tim. 3.6 they lead captiue simple women and 2. Pet. 2.14 they beguile vnstable soules whence we see that ignorant inconstant and vnsetled soules which hand ouer head receiue any doctrine without examination or triall whose simplicitie disableth them to iudge betweene truth and falshood and whose leuitie makes them like shaken reeds these are the carkases on which such vultures do seaze Hence 1. note three notable properties of errour 1. it neuer loueth solitarinesse but is a spreading leauen shrowding it selfe in multitudes and compassing sea and land to procure patrons and Proselytes Example we haue in the Iesuites the arch deceiuers of minds and impostors of the world 2. It taketh the highest holds of men euen the mind vnderstanding and iudgement that the eie once beeing put out and the light turned into darknes it might cary men headlong remorslesly to all cursed practises which necessarily resemble as they proceed from the former 3. It ouerturneth all Gods order ordinances for whereas the scope of the teachers calling is to enlighten mens minds perswade their consciences rectifie their hearts so as they might growe vp in the sauing knowledge of God in Christ and the liuely sense of their owne saluation in a word whereas they are to set and containe men in the right way error in their minds causeth them to drawe men out of the right path as this word properly signifieth 2. Note what is the best fence against false teachers and an hedge against seducers namely 1. knowledge 2. loue of the truth The former armeth simple soules by letting them see the difference betweene the right hand and left without the which the minde cannot be good But the latter is the surest pace of truth and that is the loue of it for no matter it is that men know professe and can talke of the truth if their soules cleaue not vnto it for euen vpon those that receiue the truth shall God send strong delusions to beleeue lyes if they receiue it not in the loue of it Quest. But what is this doctrine to vs we all professe the truth and loue it from our hearts and therefore we hope we are fenced from deceiuers or beeing deceiued Answ. But let vs consider 1. That these are the last times which the Apostles prophecied of euen perilous times wherein many deceiuers should creepe into the Church and many should giue heed to the spirits of error 2. That these deceiuers of mindes were such as liued in the bosome of the Church among such as professed Christ and his religion 3. That they lurked secretly and that the Christians of that time could hardly of themselues descrie them and therefore the Apostle is glad to helpe them and wisheth them carefully to preuent them and therefore there may be priuie impostors among vs. 4. That we hauing set doores open for them we shal not want deceiuers for whatsoeuer many men say most men loue not the truth sincerely delt withall nay they desire to be deceiued while they hate with a deadly hatred such Michaes as would let them see their estate and helpe them out And is it not Gods manner of iust proceeding when men desire preachers that will preach of wine and strong drinke to send them such teachers as they desire that he that is ignorant and filthie may be ignorant and filthie still Those then that care not for the truth shall haue teachers which shall be Gods executioners to lead them into error that as by the great Antichrist the Lord reuenged and plagued the contempt of the light in the world so also in particular Churches and places by false teachers and pettie Antichrists If men will not abide wholesome doctrine but haue itching eares they shall haue an heape of teachers after their owne lusts to turne their eares frâ—m the truth and delude them with fables Let Ahab once hate Micha the Lord presently consulteth who shall deceiue him and if this question once proceede out of Gods mouth the deuill is present and so forward in the execution of Gods vengeance as he shall preuaile against 400. false Prophets at a clappe before he shall not fall by them This truth is as a finger in the bile and beeing rubbed will perhaps make Zidkiah take his fist from Michaes face and say when went the spirit from me to thee yet ceaseth it not to be the truth of God concerning our selues who so long as we giue heede to the spirit of error cannot want deceiuers Let men therefore professing themselues members of the Church looke vnto themselues and labour to knowe the truth to affect it to stand vnto it if they would be fenced
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
Eue was made for Adam and not Adam for Eue yea she was made of him and not be of her and therefore euen in innocencie was shee subiect vnto Adam though then without griefe and molestation which afterward came in by sinne Secondly consider Gods lawe and institution after the fall Gen. 3.16 Thy desire shall be vnto him and he shall rule ouer thee as if he had said seeing thou canst not rule thy selfe meete it is that now especially since thy sinne hath set thee out of order that thou shouldst be put vnder the rule and power of an other yea although this subiection be not so liberall sweete and free as before the fall but ioyned with sorrowe and difficultie yea although often thou vndergoe vnequall commands and this also is the Apostles reason Adam was not first seduced but Eue and therefore her honour was first lost and a lesse liberall subiection was bound vpon her so much more surely Thirdly the husband is the head of the wife as Christ is of his Church and therefore as the members are subiect to the head without reasoning so should the wife be vnto her husband he prouideth for all answeareth for all defendeth all as the head and doth not he best deserue the preheminence hath not nature giuen the highest place and prerogatiue vnto the head and were it not most vnnaturall that the wife by seeking for soueraigntie and rule ouer her husband should set the head vnder the feet And further by this superioritie he becommeth the image of God vnto his wife and his lawfull commandements haue a stampe of God set vpon the thing commanded and therefore she must signifie that she hath a feeling of him in her heart as the image of Gods maiestie glorie and soueraigntie through her whole behauiour in a meeke and quiet spirit shewing her selfe the glorie of the man respecting his authoritie as the Lords his will as the Lords in right and lawfull commands against which if she rebell shee riseth vp against the Lord himselfe In these regards especially the Apostle concludeth this dutie and exhortation Col. 3.18 wiues be subiect to your husbands that is yeeld your selues vnto the will direction and discretion of your husbands for it is meete or comely namely in regard 1. of the law of nature 2. of Gods institution after the fall 3. the husbands headship and 4. womanly infirmitie Neither is it onely meete but so necessarie as where it is not performed it cannot be but the family should be laid open to ruine and downefall no otherwise then if the feete should refuse to goe the eye to looke the hands to take the things which the head commandeth the whole man must needes perish All which considerations take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie Some plead they are yoked to foolish Naballs others are matched to such as neuer consider their paines and kindnesse and not meeting with that kind and thankefull retribution from their husband which they expect take themselues freed from such strict obseruance others could loue their husbands passing well were it not for such or such a bad qualitie and others are tyed to frampoll or conceited persons and so drawe conclusions both of their vnfitnesse to gouerne and the inconueniences of their owne subiection But against all these reasonings which are so vnreasonable as that they directly fight with Gods ordinance and that order which he hath put in nature which admitteth nor of such exceptions here is a cannon of batterie Thou must and maist before thy marriage consider whether he be a wise man or a foole but after thou must knowe he is thy husband which if he be thou must be subiect ouer whome be it that he be a foole and thou wiser then he thou maist affect no rule but knowing still thy place by thy goodnesse wisedome counsell and perswasion if it may be preuent his or thy hurt as Abigail did As for his vnworthinesse whatsoeuer it may be in thine eies yet the Lord depriueth him not of his worthinesse to rule ouer thee who hast entred into the marriage league with him And for his vnfitnesse he cannot be so vnfit to gouerne thee as thou art to gouerne him who wert taken to be an helpe and not an head vnto him and a monstrous thing were it in nature for the feete to direct the head But that women should obey their husbands none are so rude as not in generall to acknowledge but come to particulars as 1. wherein 2. the manner how there growes some question The former the Apostle answereth Eph. 5.24 Wiues be subiect in all things that is in all lawfull and bonest things in all which there must be a departure from their owne wills if a contrarie commandement proceed from the husband yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house whether in his absence or presence she must administer according to his minde and direction For so the members of the bodie are subiect to the head each doth his owne dutie yet all by the appointment of the head mooue or rest themselues And thus the Church dispenseth to the sonnes of God the children of the Church all necessaries for their direction consolation and saluation but yet by the prescript and order of Christ the head and not any thing without his appointment and no more is the wife to administer no not in the absence of her husband against or contrarie to his minde Looke vp to the heauens and verie nature will teach this lesson while the sunne is absent the moone takes vpon her gouerneth the heauens and shineth aboue all the starres but yet not without the borrowing of all this light from the sunne if Philosophie teach vs truely but when the sunne is present she giueth place contracteth her light and reuerenceth him after a sort by vayling her face at his presence vpon whom she wholly dependeth and thus should it be with the wife when the husband presenteth himselfe whether in person or in his commandement Quest. Whether the wife may dispose of goods without her husband consent to good vses Answ. There is no question but she may 1. of any goods before marriage excepted 2. of those her husband giueth her after marriage for these also are proper goods and not common 3. If she haue generall consent when his heart trusteth in her and referreth in generall things to her discretion 4. If she haue implicit consent when her husband knoweth she giueth and holdeth his peace 5. In extreame necessitie for often the case suffereth not to expect his consent 6. In the vnfitnesse of the husband to gouerne as suppose he be striken with frensie and madnes for then the disposing of things is deuolued vpon her 7. In his longer absence as suppose he be a souldier marchant or seafaring man 8. Of that she can well
not seeing the vglinesse and bitternes of them cannot come to detest them And this is the reason that they are swallowed lightly and carelesly of the most and men take entire acquaintance with them because Sathan and our owne corruption haue caused vs to tast little else then the apparant sweetnesse of them Thirdly because Dauid taketh it for graunted that these filthie lusts must be cleansed by the word thou must be subiected vnto the word which as pure water washeth the soule from such impure lusts and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart discouereth the loathsomenesse of such ghests as haue taken vp the roome causeth him to flie them and himselfe for them and giueth some newe strength to purge this filthie stie and vncleane cage of his by mortifying his flesh and the lusts of it with the word therefore ioyne effectuall prayer for the powerfull working of the spirit Psal. 51.10.11 Fourthly fence thy selfe with the feare of God that beeing once washed thou maist not returne againe to foolishnesse the feare of God onely is a welspring of life to make a man auoide the snares of death It kept Ioseph a young man from sinning against God bridled Dauid from hurting Saul when it was in his power restrained Ionathan from selfe loue 1. Sam. 20.13 14. To the same purpose maketh that counsel of the Apostle 2. Tim. 2.22 flie the lusts of youth Timothie might aske how should I be able the answer followeth followe after righteousnesse c. that is get to thee such vertues as may be speciall preseruatiues against them among the which the feare of God is most excellent for beeing the beginning of wisdome it teacheth wisedome to looke vnto and order the heart in the first risings and motions of any lust Fifthly vse sparingly Gods creatures of meate and drinke walke in thy calling beware of delicacie excesse riot which are mothers and nursers of these lusts and yet so frequent and bold that they may be read in the foreheads of many of our youth Thus much I thought good to adde to the things which were formerly spoken of this vertue Ver. 7. Aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integritie 8. And with the wholesome word which cannot be reprooued that hee which withstandeth may be ashamed hauing nothing concerning you to speake euill of Hauing propounded the seuerall precepts fitted to all ages of men and women the last whereof was vnto young men our Apostle here inserteth a precept vnto Titus himselfe whence it is probably gathered that Titus was now a young man as Timothie also was in the same office of an Euangelist and beeing a Minister in him he closely againe instituteth euery Minister notwithstanding he hath beene most ample in that argument as though Ministers could neuer sufficiently be instructed In these two verses we will consider two things 1. a precept 2. an inforcement of it The precept is That Titus shew himselfe an example to others for as all the persons formerly taught so more especially the last sort namely young men for the slipperines of their age need the benefit of good example aswell as good doctrine and counsell And this exhortation is enlarged by setting downe wherein Titus must become an example which is done First more generally In all things we read it aboue all things others aboue all men which readings may be true and grounds of good instruction but I take the first aptest to the place Secondly by a more particular enumeration of shining vertues as 1. vncorrupt doctrine 2. good life fruitfull in good workes and these not one or two or now and then in good moods but there must be a constant trading in them throughout a graue and pure conuersation 3. there must be ioyned gratious speaches and words for I take it fitliest interpreted of priuate communication described by two necessarie adiuncts 1. it must be wholesome 2. vnblameable or not liable to reproofe The inforcement of the precept is taken from the end or fruit of it which is twofold 1. shame 2. silence to the withstanders and opposers And thus the generall scope of the verses is as if he had more largely said That this thy doctrine O Titus thus aptly applied to all sorts of men may carrie more weight and authoritie with it see thou that considering thou art set in a more eminent place and clearer sunne and hast all eyes beholding and prying into thee thou shew thy selfe a patterne and expresse type wherein men may behold all these graces shining in thine owne life let them looke in thy glasse and see the liuely image of a graue and pure conuersation which may allure them to the loue of the doctrine which thou teachest let them heare from thy mouth in thy priuate conferences and speach nothing but what may worke them to soundnesse at the least keepe thou such a watch ouer thy tongue as that nothing passe thee which may be reprehended and hence will it come to passe that although thou hast many maliciously minded men seeking by all meanes to oppose thy doctrine and life and to destroie the one by the other these shall either be put to silence and haue nothing to say or if they take boldnesse to speake any thing it beeing vniust the shame shall be remooued from thee and fall iustly vpon themselues and all the reproach shall returne home to their owne doores In the precept I will briefly note one or two things because all the particulars of it haue beene handled in the former Chapter In generall therefore obserue that Doctr. 1. In euerie Minister there ought to be such an harmonie betweene good doctrine and good life as the latter may be a strong euidence of the former and both of them exemplarie to his people in publike and priuate First there must be doctrine else let his life be neuer so good it is a dumbe shewe should not the sheepheard feede the flocke saith the Lord the first thing in that strait charge to Timothie is to preach the word to be instant in season out of season herein is the Minister a debter vnto God 1. Cor. 9.16 a necessitie is laid vpon me and woe vnto me if I preach not the Gospel a debter also vnto his people Rom. 1.14 and therefore as much as in him lyeth he must make conscience of discharging this debt And this consideration by the way may put ignorant and dumbe ministers in minde of their wofull estate in that they want these letters of orders whereby the Apostle prooueth himselfe to be a Minister of God 2. Cor. 6.7 among other notes whereby he iustifieth himselfe to be an approoued Minister of God this is one that he carried the word of truth And againe it stoppeth the mouthes of many ignorant people that plead strongly against themselues in the want of a preaching Minister We are well enough we haue
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
could delight in Gods statutes they would not forget them 3. They neuer vse the right meanes of remembring the word and yet they complaine of forgetting it for before they heare they prepare not themselues by repentance nor by prayer for the spirit to teach them nor after they take no paines by meditation repetition or conference to make the word their owne it is not worth any such labour and therefore complaine no longer of thy memorie but of thy sinnefull securitie negligence and profanenesse accuse thy selfe and bewayle thy sinne who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights with reckonings of summes of money with earthly profits and commodities and thus hast spent thy dayes in the forgetfulnesse of God And for time to come performe the forenamed duties carefully and although thou canst not remember euerie particular thou hearest yet God by his spirit will fasten so much in thy memorie as shall be meet for thee to practise and sufficient for thy comfort especially when thou shalt stand in greatest need of it as in temptation danger distresse in the day of thy death and iudgement But suffer now in thy prosperitie the things belowe to take vp thy senses it shall be iust with God in the day of thy darkenesse and miserie to leaue thee without the comfort of any one place of Scripture that what thou wouldst not take vp into thy mind when thou mightest thou shalt not be able then when it is offered and thou gladly wouldst So much of the manner of deliuering this doctrine now we come to the matter of it In the matter consider 1. the duties required which are two 1. subiection 2. obedience The difference I take to be this The former is an acknowledgement of subiection vnder which Gods ordinance hath necessarily put a man which therefore he cannot resist for it is vsed in Scripture commonly not only to note that inferioritie which the Lord hath laid on wiues seruants children inferiours and subiects which in verie naturall light cannot but be acknowledged Gods ordinance but also that powerfull subduing euen of such as are vnwilling and resisting for the same word is vsed there where it is said that Christ subiected and subdued all things vnder his feete and the Apostle Rom. 13.5 fastneth this necessitie vpon it it is necessarie to be subiect The latter rather intendeth a free and voluntarie obedience vnto the lawful commandements then such necessarie subiection vnto the persons which may be considered as an effect of the former and a branch of the same roote for where there is a conscience of subiection there will be cheerefulnes in obedience The second point in the matter and substance of the precept is the persons first to whom the duties belong namely all Magistrates who are here distributed into 1. principalities 2. powers The former of which two meaneth those who haue primarie and plenarie power vnder God and by their proper power and command administer within their seuerall dominions such are Kings Cesars and cheefe gouernours in free states The latter signifieth such as exercise delegated authoritie and hold from those higher powers such are vicegerents or viceroyes vnder the King presidents of prouinces Leâ—fâ—enants ouer countries Mayors of citties or townes c. Thus are Magistrates ranked into Kings and those that are in authoritie 1. Tim. 2.2 and into Kings and those that are sent of them 1. Pet. 2.12 Thus subiection and obedience is due to them both euen to the latter aswell as to the former and because these are sometimes meane men as the other are often bad men the text calleth vs to turne our eyes from the persons and fixe them especially vpon the ordinance of God which maketh these duties their right for here is a metonymie of the adiunct it is not said let them be subiect to Princes as those that haue power from them but to principalities and powers as though he had said let them not looke so much to the men exercising rule and power as vnto the power and ordinance it selfe and seeing there is no power but of God let them submit themselues vnto euery ordinance of man for the Lords sake Secondly the persons from whom these dues must be paid are all Christians in generall without exception for the Apostle includeth them all in the word them and therefore clergie as well as laytie yea euery soule must be subiect to the higher powers if euery soule then the clergies as well as others Doctr. 1. Christianitie eateth not vp Magistracie nor destroyeth gouernment and ciuill authoritie but ratifyeth confirmeth it for Christians are here called to subiection and obedience to ciuill authoritie The reason is 1. the kingdome of Christ is not of this world his authoritie deuideth not ciuill inheritances his crowne and scepter detract not from earthly crownes and scepters his weapons are not carnall the keyes of his kingdome are no temporall iurisdiction he could both be the true lawfull King of the Iewes and yet conuey himselfe away when they would haue giuen him his right 2. For one ordinance of God to destroie another would argue want of wisedome in God the ordainer the very thought whereof were blasphemous The orders of Christ in his Church then cannot bring confusion in the commonwealth for then the Lord should not be a God of order but of confusion nay on the contrarie for the Churches sake which he loueth he keepeth order and maintaineth gouernment in common wealths that his Church while it is a gathering in the world might find safe harbour therein and this doue of Christ haue place where to set without danger the soale of her foote 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances as that the one was so farre from violencing the other as one of them could not stand without the other and was Christ the Sonne any lesse wise a law-giuer in his Church then was Moses a seruant Vse 1. This doctrine meeteth with that wicked opinion of Anabaptists and Libertines who hold that Christians need no Magistrates nor ought to be subiect vnto any and why so 1. Because they are the Lords freemen 2. They are the iust who need no laws but are a law to theÌ„selues 3. They need no protection but the Lords 4. Their badge is loue which suffreth and couereth all things and therefore they may not reuenge nor resist euill by carrying before the Magistrate But for the first the libertie of the Lords free men in this life is spirituall and inward and noâ—â—utward and bodily till the life to come For the second if the law be not made against them yet it is for them and their good for suppose they do no euill yet may they suffer much wrong and euill without defence of law so as the old saying will here be true Kings were ordained for men and not men for
Kings and especially for good men as the shepheard for the sheep and not principally for the wolues Besides the supposition is nought for though they be iust yet they are so but in part and therefore sometimes they follow their priuate affections and do wrong and need the law to vrge them to do right For the third although beleeuers be vnder the protection of God who suffreth not an hayre to fall from their heads without his prouidence yet may we not strip his prouidence from the meanes which serue it of which this is a speciall one And for the fourth true it is that loue couereth all things but by couering must be meant 1. A fauourable construction of all things which in right reason may be well conâ—â—ered for a man may not put out his eyes and affection may not so ouermaster sence as to call manifest darknes by the name of light 2. A passing by smaller infirmities and priuate offences as one that would not take knowledge of them 3. Such a couering as may cure also for loue is wise and herein most louing when in taking notice of an iniurie it turneth it selfe to the discipline of the partie sometimes by louing admonition in all lenitie and sometimes by mercifull seueritie in sharper reprehension yea and if that take no place in proceeding further to discouer the sores to skilfull surgions according to the quality of the offence to the bench either of the church or commonwealth and this is no impreachment vnto loue as we see in God himselfe who chasteneth vnto amendment whom he loueth Againe Christians may not returne euill for euill but rather beare two blowes then giue one and suffer a double iniurie then offer one but yet this hindreth not but that a Christâ—an may lawfully defend himselfe although he may not offend and hurt another for we may not thinke our selues so straitly bound to the letter as the right sence of such precepts for euen Christ himselfe hauing a blow on one cheeke turned not the other but was readier and would haue done it before he would haue returned the wrong as he might Lastly Christians may not reuenge But reuenge is twofold either lawfull or vnlawfull This latter is priuate reuenge done by a mans selfe or by the help of the Magistrate when a man seeketh to right his wrong with the hatred and wreckling himselfe vpon the person or any other sinister end and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate who is the Minister of God to take vengeance on the euill doers and this may be prosecuted in a good manner and for a good end without hatred of the partie offending yea and executed according to the constant orders laws of the countrie agreeable to Gods word and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence Vse 2. This doctrine further meeteth with all those common slanders raised by Satan and his instruments against Christ and his kingdom and ordinances by which the deuill hath most powerfully preuailed against the Church in all ages namely by perswading ciuill gouernours that Christs kingdome is the greatest enemie to their states and kingdomes and such an enchocher as will at length vnlesse it be warily preuented pull downe their greatnesse This imputation hath the father of lyes euer laid before the eyes of great ones to alienate the minds of Princes and people from the same for the euidence of which how hath hee made it goe for currant that whereas all errors are easily tolerated and countenanced onely true religion and the professors of it haue been the causes of all stirres and tumults as though the doctrine and teachers of the Gospel of peace carried nothing else but fire and swords where they goe By what other meanes did Haman incense king Ahashuerosh against the Iewes but by telling him of a dispersed people dwelling apart from others hauing lawes which yet were Gods owne different from all other people and they would not obey the kings laws and therefore it was not for the kings profit to let them liue By what other meanes did the Chaldean courtyers incense Nebuchadnezzar against the three companions of Daniel but by imitating their contempt of him and his edict These men haue not regarded thy commandement nor will serue thy gods nor worship thy image which thou hast set vp By what other means did Rehum and Shimshai and their companions hinder the building of the temple then by writing vnto Artashast that if the Iewes had once fortified themselues within walls they would be rebellious as of old and would pay neither toll tribute nor custome and that they wrote thus much because they would not see the kings dishonour In the new Testament how haue Christians standing out for the lawes of Christ against Antichrist beene alwaies charged that they were the onely subuerters of the place where they liued and the direct contradictors of the decrees of the Caesars vnder whom they liued How often was Paul accused by the Stoicks in Athens by Demetrius by Tertullus that he was a pestilent fellowe a moouer of sedition among all the Iewes thorough the world and a sect-master And it is no meruell if the members and ministers of Christ be thus dealt with in the world seeing the head himselfe was not onely accused and condemned but executed for that he was an enemie to Caesar and a moouer of sedition Our eyes haue seene and read and our eares haue heard how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes to haue attempted to wrest the sword out of the Princes hand Harding chargeth Luther to haue animated Thomas Munzer the rebels preacher in Thuringia wheras Luther plainly calleth him the preacher of Sathan so the Rhemists call M. Calvin one of the principall rebels of his time and affirme the Protestants consistories the shoppes of rebellion This hath euer beene the cunning of Sathan to preuent the accusation of others in the things wherein himselfe is most guiltie for those that knowe Popish doctrine can easily discouer it to be none of Christs nor his Apostles because it wresteth all Princes authoritie out of their hands and mooueth their subiects to rebellion and such as knowe the state of Rome and Rhemes knowe where the shoppes stand in which all conspiracies and rebellions haue beene and are daily forged and then where would they lay them but vpon Protestants who hence shewe themselues taught by Christ because if Satan himselfe should come to accuse yet could he not say truely that euer any such thing was found in their hands Did not Charles the ninth of Fraunce giue out that the most bloodie massacre that euer the sunne sawe was done for the conspiracie of the Protestants against him and the kingdome whereas it was onely a Popish and perfidious plot long before laid against the liues
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
little change of my selfe from that I was long ago Answ. Here two sorts of men are to be respected The former sort are such as are cast vpon a drunken sleep and securely passe their daies in a course which indeed abandoneth all godlinesse and conceiue that a ciuill life will goe for good payment before God as it only carrieth the report of honestie among men and that good meanings and harmeles liuing is Christianitie inough in this delusion doe they dangerously sleep on the top of the maste not once dreaming of the necessitie of any change although their righteousnesse neuer came neare the righteousnes of the Scribes and Pharisies But these are to know that although they gallop not so fast to hell as some others before them yet to hell for the present they tend it beeing a sure thing that vnlesse they be other then they were in time past they shall neuer see heauen The second sort are such as see indeed better things but follow the worse they consent to the law that it is good and in their inner man are delighted with it but by the tyrannie of sinne and dominion of the flesh the law of which is present with them are drawn vnto euill and followe the call of manifold lusts yet because they hate the euill they doe and preserue in them a strife betweene flesh and spirit which spirit still resisteth euen where it cannot preuaile these may espie a change in themselues from that they were when the strong man kept the hold and all things were at peace And if they find not such a through change of the whole man as they desire they are perhappes in the beginnings of grace or in the times of temptation and must waite Gods leysure in theiâ— further freedome or else let them timely bewaile their securitie and sluggishnes which hath setled them on the lees of such corruptions as they ought long since to haue parted from and not so doing are iustly bereaued of their present comfort Thus for the sakes of these I haue dissolued that obiection Vse 2. Hence may many a one learne what to thinke of himselfe Some professe they loue God with all their hearts and haue euer so done since they can remember they alwaies beleeued in Christ and neuer doubted but they were eâ—er deare vnto God But all this is nothing but a deceitfull skinning ouer the sores of their soules with peace peace whereas the case that was euer so good was neuer good at all no if thou canst not remember the time past when thy state was worse then naught I can neuer be perswaded that it is good for the present An infidell once thou wast an hater of God an enemie to righteousnesse and if thou knowest no change so thou art still The knowledge of God loue of God and faith in Christ growe not in thine owne grounds neither is our God so prodigall of these but he that hath them knoweth how he commeth by them no man is borne a beleeuer nor an heire to heauen neither can any make purchase or take possession of it without his owne priuitie Others are so farre from this change in themselues as they cannot endure it in others If a man will not sweare and drinke and game and riot as he once in time past could Oh say they you were wont to be a good fellow and a good companion and doe you now begin to be precise and to take a way alone from all your neighbours If he now begin to speake of a change and they see perswasion will not preuaile with him he had neede get him a new world to liue in a part from his old companions who will be the men they were times years and ages change renew vpon them but themselues are no changlings no new men A third sort haue made a wofull change from that once they were whose lamps haue died out in their hands while as wearie of the good way they haue departed from the way of righteousnesse of whom whosoeuer knewe them may say how is the gold become so dim how is the fine gold changed the visages of some Nazarites are become blacker then a coale Vse 3. Euerie Christian learne hence 1. If we see a change in our selues or others to blesse God that hath made this separation Rom. 6.17 God be thanked that yee were such but nowe yee obey the forme and Blessed be God for this vnspeakeable gift 2. Not to deeme of men as they were once in time past when once this change is come the Lord esteemeth of men according to the present grace receiued and neuer casteth them in the teeth with that they were in time past and why should we vpbraid men with sinnes or infirmities past which the Lord hath couered Paul accounted not Iames Iohn Peter fishermen as they had been in times past but highly esteemed of them at Apostles of Christ beeing called thereunto Oh say some I knewe such a man when he could haue beene as youthfull riotous intemperate as an other and thus commonly the deuill getteth within men to traduce the Gospel especially in professors which maketh this caueat the more necessarie Now we come to the description of our naturall estate corrupted by sinne and this corruption is seated in three things 1. In the minde 2. In the will 3. In the conuersation of life The corruption of the minde hath our Apostle set downe in three degrees of it We were saith he 1. vnwise 2. disobedient 3. deceiued Secondly the corruption of will standeth in the captiuitie of it while we serued diuerse lusts and pleasures Thirdly the corruption of conuersation bewraieth it selfe in that while we liued that naturall life we liued in malice and enuie hated and hatefull Of all which we are to speake in their order And first for the corruption of mind and the degrees of it we will first search out the true meaning of them and then deliuer some naturall instruction out of euerie of them Vnwise This word directly sheweth the follie and want of vnderstanding in the things of God the which that we may better conceiue we must knowe that before the fall euerie man had an vnderstanding giuen him of God both naturall and spirituall both of them holy and entire and that by our apostacie from God in our first parents we lost the maine part of the former and euery whit of the latter All our wisdome in earthly and natural things concerning this present life is not lost yet that which remaineth is as reason it selfe very weake and insufficient that instance Eccles. 4.8 teacheth it There is a man and he is but one alone without a second he hath neither sonnes nor brother of whose trauell in getting wealth there is no end and yet he saith not with himselfe for whom doe I trauell which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things But come to heauenly and supernaturall there it
as that wee must affect pray for and to our power procure the peace of Ierusalem yea so farre herein to straine our selues as that onely peace and truth may abide vndiuorsed But well saith one that hee who hath magnified his truth aboue all things Psalm 138.2 hath also aduanced it aboue peace 3. Vse meanes to avoide heresie and keepe out of the degrees of such a distastfull fruit of the flesh Gal. 5.20 The cheife of these meanes are 1. to lay thy ground in humilitie which onely cuâ—â—eth off contention the eldest daughter of pride and hath the promise to be taught in the way 2. to be diligent in the hearing and reading but especially in obeying the word for this is the readie way to attaine and containe thy selfe within the bounds of truth Ioh. 7.17 If any man will doe his will he shall know whether the doctrine be of God and whether I speake of my selfe And whosoeuer embraceth the counsell and wisedome of the word he walketh safely and his foote shall not stumble Prou. 3.21.23 where note with what conscience any Papist dare say that the Scriptures are the causes of heretikes Thirdly to growe vp in the affecting and loue to the truth for so shalt thou growe in the hatred of falshood Psal. 119.113 Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe Fourthly beware of hereticall bookes and companie for thou canst hardly get good out of the former and as hardly doe good vnto the latter but most easily receiue harme from either both of them beeing leauen and infectious The like may be said of sticking vnto Philosophie in matters of faith for euen this will easily breede an heretike Fiftly content thy selfe with thy estate and portion be it more or lesse couetousnesse and ambition haue throwne downe a great number of the starres of heauen from their former shine and beene the seedes of most heresies as in Ecclesiasticall storie appeareth yea in our dayes not a fewe haue growne into dislike of their estate who in hope of better preferment haue betaken themselues vnto the heresie of Poperie and therewith haue drunke in all manner of deadly poysons that treasons parricides murders of kings blowing vp of whole states with all such desperate attempts are most resolutely vndertaken and as vnnaturally acted by them Now hauing cleared the first point who are heretikes we come to the second namely how Titus must carrie himselfe towards them and that is he must after once or twise admonition reiect them Now because admonition is first in nature and order of proceeding though it be not so in the placing of the words we will consider of it somewhat in the first place And first it will be demanded what kinde of admonition this is I answer that this is not meant of that priuate admonition whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre and are knowne so to doe but of that publike admonition in the face of the Church which is a seruant and maketh way to the publike censure of excommunication For it maketh way to the Churches reiection of such a one as the next verse sheweth incurable both because he is cast off the foundation as also is condemned of his owne conscience Further this admonition must be once or twise namely when the Pastor hath priuately conferred with him for the conviction of his conscience and admonished him to the reuoking of his wicked error if now he still stand out then generall warning is to be giuen two seuerall sabbaths of such an offender in the congregation not yet naming the person or cause in particular but threatening the sentence of excommunication vnlesse the delinquent come in in the meane time and yeelde himselfe vnto the truth And thus shall he see that all gentle and good meanes are vsed with him before the Church descend to such a grieuous censure Obiect But Christ requireth three admonitions Matth. 18.17 why doth the Apostle vrge but two yea Paul himselfe admonished the the Curch of the Corinths three times 2. Cor. 13. 1. this is the third time Answ. Those places speake of the processe of priuate persons in priuate offences which goeth before the publike notice and proceeding of the Church 2. Paul dealeth by Epistle in a louing and fatherly manner and prescribeth not to the Church how to proceede in their publike censures 3. In such questions of fact for the manner of processe much is left to the wisedome and iudgement of the Church which may so proceede as may make most for the good of the partie and may vse two or three admonitions at their discretion but so as admonitions must not be multiplied as we say toties quoties nether on the other hand must be vnder the number of two for two must be the least Doct. Hence we learne that euen heretikes and enemies to the church must be tenderly and louingly dealt withall so long as there is any hope that they may be gained and wonne Neither must they be seuerely or suddenly proceeded against by the Church but vpon due warning and threatning For herein 1. the Church beeing the daughter of God shall resemble God himselfe who still admonisheth before he strike 2. the commandement is that those that are spirituall must euer labour to restore offenders by the spirit of meekenes and neuer to remooue till all meanes of restoring haue beene assayed so that seueritie at first in those that are spirituall were meere crueltie 3. This softnesse in the proceeding of the Church bewrayeth her loue of the partie maketh his sinne better knowne vnto him letteth him see the danger of it and if all this be scorned and contemned it heapeth coales vpon his head and maketh the ensuing censure more iust and heauie 4. Hereto ioyne the examples of Paul who turneth not to seueritie till gentlenesse doe no good nor vseth the rodde so long as the spirit of meekenesse can preuaile yea of our Lord Iesus who pronounced not his woe against Corazin and Bethsaida till other great meanes vsed with them were reiected by them Vse 1. Hence may wee gather the meaning of sundrie places in the Scripture as Rom. 16.17 Brethren I beseech you marke them diligently which cause divisions and offences among you and avoide them 2. Ioâ— 10. If any come and bring not this doctrine receiue him not these and such like places must be vnderstood by this our text namely after admonition and good meanes vsed for their reclaiming they must be avoided and reiected and not before 2. If heretikes must be thus dealt with how much moree are we to deale louingly with brethren who fall not wilfully but of frailtie how carefull should we be to set them in ioynt againe tenderly couering the bitter pill of reproofe with sugred perswasion how should the spirit of Moses coole and
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
men into euill is because they can easilier giue credance vnto the persons of men then soundly iudge of the actions of them Hauing faithfull children After a mans owne person respect must be had of his priuate gouernment and cariage whom the Lord will haue called so neere him as to serue in holy things before him and because it is meete that such a one be a man of experience and gouernment the Apostle would haue him obserued in the priuate ordering of his family whence an aime may be taken how he is likely to behaue himselfe in publike that if his fitnes skil be tried in ruling the lesser and fewer he may the better be trusted with the greater For that this is the reason of all this diligent enquirie is plaine in 1. Tim. 3.5 For if he cannot gouerne his owne house how can he gouerne the house of God We know that he that is not able to guid a boate is not able to gouerne a great ship and he that being married cannot rule two or three of his own children so neare him much lesse can he gouerne a whole Church men and women who in comparison of the other are as strangers and few of them fully knowen vnto him Quest. But in ordering the familie the first care must be had of the wife why doth the Apostle vtterly omit that both in this place and that of Timothie and in both places only mention the gouernment of the children Ans. 1. That care is not excluded 2. The wife is not so absolutely put vnder gouernment as the children but are partly gouerners in the familie with the husband and beeing the wife of a Minister is presupposed to be of that grace and wisedome as that she is able to take vp her owne dutie without such enforcement and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be 1. Tim. 3.11 But 3. and especially because in the gouernment of his children there is a more liuely resemblance of such duties of gouernment which he is to dispense towards the Church And if we looke a little nearer the words we shall see that there is nothing enioyned the Minister as a Father of children which belongeth not vnto him as he is a spirituall father of the children of God For if we respect matter of instruction and doctrine he must haue faithfull children so in the Church by diligent teaching of the doctrine of faith must he bring men vnto the faith or if we looke at matter of manners he must do two things 1. displant vices and plant the contrarie vertues that they may not be accused of riotous or other vngodly courses which also he must publikely performe in the congregation by the word of exhortation and rebuke 2. correct and chastise the obstinate and rebellious that they be not disobedient and so as Minister he hath a rod of correction and the censures of the Church to inflict vpon the obstinate Now in the children of Ministers are required two things 1. for their institution that they be faithfull children 2. for their conuersation they must not be 1. riotous 2. disobedient By faithfull children are meant such as beeing instructed in the faith are at least in externall conuersation answerable to the profession of the faith they make Quest. But is it in the power of any Minister or man to haue faithfull children may not a good man and a Minister too haue most graceles children Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith which is further laid out of his power then by getting himselfe within the couenant But there is no good man who hath it not in his power to instruct his children in the doctrine of faith and also for outward order to make them conformable and in some measure answerable to that profâ—ssion so long as they abide vnder his roofe And if the Lord afterwards for some vnknowen and secret cause by leauing them shew he hath no delight in them such a father may herein comfort his conscience that to his power he hath vsed the best meanes for their good Doctr. 1. He that must reforme others abroad must first beginne at home For as true loue beginneth at home and then disperseth it selfe abroad so true religion reformeth at home first and conscionable reformation beginnes at a mans owne heart The tenour of the 101. Psalme sheweth that Dauid comming to his kingdome 1. reformeth his person 2. his Court and familie 3. his countrie The same course tooke Ioshua I and my house and Hester I and my maids And indeed sound reformation cannot correct in another what it selfe cherisheth neither can teach another and it selfe abide vntaught As if it be a zealous reformation proceeding from pure zeale it hateth disorder most of all in the owne bosome it lesse spares sinne in the owne heart then in the house and lesse in the house then abroad and the nearer this serpent approacheth the more is it feared and fled from Well knew the Apostle that he that cannot abide reformation in himselfe can neuer endure it in another and he that suffereth vanitie prophannes irreligion and disorder in his house he can neuer hate these in the house and Church of God and therfore maketh it a sufficient cause to debarre such a one from the Ministerie 2. How dangerous a thing it is for a man vnreformed in himselfe or family to take vpon him in publike the reformation of other we see in Moses himselfe Exod. 4.24 whom as he was going downe into Egypt to be the guide and deliuerer of the Church the Lord met in the way to haue slaine him and the reason was because his sonne Eliazer was not circumcised and so his owne house was vnreformed Whence we may gather how indignely the Lord taketh it that any man should come to gouerne his house that gouerneth not his owne If Moses himselfe be to plant circumcision among the people much more must all his owne males be circumsiced and this must be done or he shall die for it before euer he come where he must serue the Church of God Vse 1. Let euery man know the due season of this weightie dutie and that is when he hath done with himselfe For then he shall better see the mote in another he shall the better discerne the danger and discouer the shifts of sinne he shall more patiently and pitifully deale against it he shall more watchfully preuent it he shall more zealously purge it which not beeing first done many haue swet in redressing their wiues children seruants faults altogether fruitlesly because they neuer in earnest dealt against their owne Priuate men would faine see publike reformation of disorders and who can blame them but they must beginne by giuing religion a roome in their owne houses and hearts else shall they neuer see that they desire their eies may behold Who euer saw whole Churches
or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let thē want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols