be sober minded These words containe three points in their order to be considered 1. The persons to whom the precept is directed or whom the precept concerneth namely young men who must be taught and dealt with as well as any others 2. The manner how they must be dealt withall Exhort 3. What they must be exhorted vnto that they must be sober minded From each of which we learne a profitable instruction Doctr. Out of the first point we are taught that young men must looke to their waies and conteine themselues in their duties as well as others of whose courses the Lord taketh as good notice as of others For 1. here the Minister is giuen in charge to teach them as well as others Peter must feed lambs as well as sheepe and they beeing a great part of the Church must honour God in their places as well as the auncient in theirs 2. If the Pastors and teachers haue the ouersight of them and must as well watch ouer their soules as others then must they also for this cause obey them and be submitted vnto them 3. If the word be directed vnto them as well as others they as well as others must be directed by it But Iohn writeth as well to young men as the older and to children aswell as fathers Salomon aduiseth the young man to remember his creator in the daies of his youth Dauid to redresse his waies according to the word Vse 1. This doctrine reprehendeth a common error in the world for generally men thinke that religion and attendance vnto the word is for old age but as for youth it must sow the wild oates it must haue his course young men must settle themselues in the world and ground their estate first for other matters they haue day inough before them to mind them in and from this first error proceeds a worse that the religion of this age for most part is but promises without practise and those promises but hypocrisies without any soundnesse But all this is but the wisedome of the flesh euen sensuall and deuillish cleane contrarie to Gods wisedome which vrgeth the young man if euer he would be setled in a good estate to found it in the remembrance of God and asking the question how a mans life should be rightly ordered propoundeth it in the person of the young man because that is indeed the age of right reformation For settle the soule vpon his lees of sinnefull lusts custome in sinning prooueth another nature and in continuance becommeth vnchangeable and incorrigible Let a man through his youth set his face against heauen and blaspheme the religion of God it shall be as hard for a blackmoore to chang his skin or the leopard his spottes as for such a one who hath beene accustomed to euill to learne to do well for the curse is commonly passed against them who haue beene so long fruitles neuer more fruit grow vpon thee and what other can the ground that bringeth nothing but thornes and bryers expect but that the end of it should be to be burned Vse 2. Let this be a motiue vnto all young men to looke betime to the ordering of their waies and if God call timely as he did young Samuel earely in the morning beware of running another way but with him answer speake Lord thy seruant heareth and the better either to perswade them to the obedience of this precept or else to leaue them the more excuseles in the departure from their dutie I will 1. by some reasons inforce the dutie and 2. prescribe some meanes for the more happy practise of the same For the former First that age is the haruest and summer in which whosoeuer sleepeth is the sonne of confusion but he that gathereth is the child of wisedome It is with grace as it is with grafts there must be a time of insetting and a time of outgrowing and both these must be seasonable before fruit can be expected the seed must be sowne in youth that must come vp in age nip a blossome in the spring and where is the hope of autumne We can conclude that a man borne to nothing if he idle out his youth and applie his hands to nothing is so farre from likelihood of proouing a rich man that he cannot escape ragged clothing as Salomon speaketh but needs must hee beare a wallet and die a beggar and how is it that we want wisedome accordingly to conclude that where Sathan can make youth vnprofitable little good nay much spirituall beggarie may be expected in all other ages through the life Secondly another reason the Apostle Iohn vseth I write vnto you young men because yee are strong young men are called out to beare the heat of the day because they are in their strength and are chiefe champions either for good or euill If then their strength be spent in the practises of pietie and religion such workes are so much the more excellent because they are performed with more courage zeale strength and resolution But if vnto any vice they powre out their strength or stand the patronage of any sinne their actions are so much more sinnefull and outragious by how much they are more violent wherein although for the time they may reioyce yet let them know that they shall come vnto iudgement at what time they must be counteable for all their strength and the imployment also of it Againe in regard of this strength they are most fit for the spirituall combate strength is for warre saith Rabsachie and therefore if they could not heretofore be Preists vnto this seruice yet let them now serue as voluntaries vnder the Captaine Iesus Christ then any longer abide vnder the colours of his enemies Thirdly for young men to be early graced is a beutifull sight in the eyes of God and his children it filled Paul with ioy to remember Tymothies timely faith When Christ saw but some ciuill vertues in a young man otherwise bewraying many great corruptions so louely were they vnto him that it is said he loued him When children crie Hosanna what a great prouocation of the elder sort is it of which the Lord will make great vse to their shame and conuincement that as it was a shamfull rebuke to the Israelites when Christ said of the Cananite surely I haue not found so great faith in Israel so shall the elder sort be confounded when he shall say surely I haue not found so great faith zeale knowledge obedience in rulers fathers masters as in prentizes seruants children Or as he prouoked the Pharisies Iohn came in the way of righteousnesse and yee beleeued not the Publicans and harlots beleeued him and yet when you saw that you neither beleeued nor repented of your vnbeleefe verely I say vnto you that Publicans and harlots shall enter into heauen before you so shall it be said The elder sort receiued not the word but many of the younger
but no commandement hath a speciall promise annexed but the fifth and therefore the Lord looketh it should more especially be respected 4. the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine yea a foundation and ground of the glorie of their father and the ioy of their mother and besides a seede of the obedience of their owne children to themselues if in time to come God shall vouchsafe them any for it is iust with God that lewd children who haue bin the rottennes of their parents bones should themselues be plagued with rebellious and lewd children 5. Looke vpon examples Salomon bowed to his mother though he was a king and aboue her in the throne yet he set her at his right hand nay the true Salomon Christ himselfe is said to be obedient to his parents notable was the obedience of Isaac even to the knife in the hand of his father and a liuely type of Christ who was obedient to his heauenly father and that vnto the death Whereas on the contrarie disobedient children neuer escaped vnpunished as in the examples of Cham Absolom Reuben Ophni Phineas Abimelech and many others as we might plentifully explane And looke what dutie the Lord requireth to naturall Parents the like also is due to those who are in stead of fathers and mothers as stepfathers tutors masters Ruth loued Naomi her mother in lawe and claue vnto her as vnto her owne mother the sonnes of the Prophets obeyed their masters as their owne fathers Elisha spake of Eliah my father my father 2. Kin. 2.12 this lesson if it were so heedefully regarded as it might would be of speciall vse in this place aboue all other in the land besides wherein so many youth miscarrie euen for this because they cast off the yoke and willingly knowe no dutie nor subiection to superiours tutors and those who are in stead of parents vnto them The second point here to be noted is that the cause of lewdnes of sons is for the most part the indulgence or other want of gouernement in the parents for this the Apostle implyeth when he measureth the fitnesse of the fathers gouernement by the carriage of the children for can fathers let their reine loose to libertie and licentiousnes and the sonnes feeling the reine in their neckes not runne riot at their pleasure and fling out and kicke like a colt in a fat pasture knowing neither owner nor feeder and doe not many fathers deserue to haue their eies plucked out by their children who for want of gouernement cause their childrens eies to be picked but by the rauens of the valley some neuer had the feare of God themselues and cannot teach their children the wayes of God nay many hate Gods feare in themselues and in their children and in all Gods children whence by a secret iudgement of God it is that as they taught them no dutie towards their heauenly father so they denie all dutie not seldome to their earthly paâ—ents Others may not displease their children and so either are fond and loose their authoritie not chastening theÌ„ while there is hope or else they pamper them as men do the beasts they would feed vp and not seasonably breake them or else by mild reproofes they rather cocker and beare them in their sinnes then correct them as Eli did or else if they be but crept out of childishnesse oh then they are past the rod Parents must haue their children counted men when they are but boyes and neuer so fit for the schoole and discipline by all which meanes they bring in the ende mischiefe on their children and shame vpon themselues this indulgence in Dauid was the ouerthrowe almost of all his children but especially noted in the fall of Adoniah his father would not displease him from his childhood to say what hast thou done Yea but parents say what would you haue vs doe they be but young and youth must haue a time and we may not euer be dulling them with correction their owne rodde will beate them well enough in time and soone ripe will be soone rotten To whom I say I would haue you to consider the state of your children and the great measure of follie that is bound vp in their hearts which the rod of correction only can driue out 2. To knowe that if children get head while they are so they are likely to hold it when they are stronger note the speach of Salomon Euen a child maketh himselfe knowne in his works whether his worke be good and pure that is you may reade and gesse in a child how his course is likely to prooue afterwards we reade of good children that became good men seldome or neuer of wicked children altered it is not more commonly then wickedly said young Saints old deuils but truer it is that seldome doe young deuills become old Saints 3. That it is the note of a fleshly minde in thee to loue nothing but thine owne flesh in thy children and to carrie no loue to their soules nay it is not loue but hatred which spareth the rodde or call it loue if thou wilt it is a cruell loue cruell I say 1. to thy child 2. to thy selfe 1. to him because thou neglecting his timely correction the Lord either causeth him to fall into the hand of the Magistrate the father of the countrie or else takes him into his owne hand to controll or else cut off whereas thy rodde might haue giuen him wisdome and thy timely rebuke might haue deliuered his soule from hell that is his life from the graue 2. to thy selfe for we seldome read but that the darling child was the sorrowe and shame to the parents according to that of the wise man a child let alone to himselfe shameth his mother and God hath most crossed his children in their children best beloued to teach them to loue all of them in good measure Neither in all this would I haue parents to prouoke or exasperate their children as Saul did Ionathan 1. both by an vniust commandement to deliuer his friend and an innocent to death as 2. by an vndeserued reproach calling him the sonne of an harlot and 3. by a furious action of casting his dart at him to slay him which made Ionathan rise and leaue him Neither yet doe I here exact the forfeyt of euery offence in the child as neither the Lord doth of his children knowing that the child is the fathers owne bowells and that the parent after a sort suffreth with the child and sometimes God himselfe threatneth and forbeareth and warneth his owne children as Exod. 32.34 But yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires as that they be farre from disobedience to God or themselues and therefore that is a worthy precept of Salomon to euery parent read according to the best translation
parts when we come vnto them Paul In this name two questions come to be resolued 1. How the Apostle came by this name seeing he was a Iew and on the eight day beeing circumcised according to the law was named Saul after the Iewish manner and not Paul Ans. Not to stand vpon the opinions of some who thinke he was called by both these names because he was both a Iew by birth and a Gentile by his freedome in Rome neither of such as thinke he was thus called because he conuerted Sergius Paulus the Proconsul vnto the Christian faith for we read that he was thus called before we read of the others conuersion Act. 13.9 neither of that father who thought he was called Paulus quasi parvulus Christi vpon his conuersion for he was called Saul a long time after his conuersion But the simple and receiued truth is this That beeing called to Apostleship and ordained to be the teacher of the Gentiles in faith and veritie he was presently to giue ouer his Apostleship among the Hebrewes and withall he giueth ouer the vse of the Hebrew name whereby he was formerly knowne vnto them and vndertaking his office among the Gentiles he also taketh vp this name more familiar vnto them whereby he would giue them to know that he was now appropriated and after a sort dedicated vnto the seruice of their faith And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord he was euer called Saul but after this time neuer Here we may obserue two considerations 1. That it is and may be lawfull sometimes for a man to change his name else had it not beene lawfull in Paul nor Peter who was before called Bar-jona nor Salomon who was first called Iedidiah Not here to speake of the Lords owne changing of names as in Abraham Sarai Israel wherein the Lord in some new names would hide some new mysteries according to the new occasions offered yet here these caueats must be diligently obserued 1. it may not be done to the hurt or offence of any man as in nicknames taken vp in scoffe or for reproach of our selues or others but to the good of men 2. it may not be done to the hiding or couering of any sinne as many fellons and Iesuiticall fugitiues vse it 3. some good ende must euer be propounded in it wherein God may be more glorified and men edified Thus haue sundrie godly men changed their names in their writings to preuent preiudiciall thoughts taken vp against their persons that the truth might more prosperously spread it selfe 2. Note hence that such names are to be giuen to children as may put them in minde of some good dutie as Paul could neuer heare or remember his new name but also be put in minde of his new office and dutie which he was to performe among the Gentiles And so much as may be these names must be giuen in the naturall language thus the Hebrews giue fit names in Hebrew the Greekes in Greeke as Timothie There was a disciple named Timotheus his mother was a Iewesse but his father a Grecian which last words seeme to include the reason of his name the Latins in Latin as Tertius who wrote the Epistle to the Romans and Quartus a brother which reprooueth many men who are either too curious or too carelesse in imposing the names of their children The former beeing in the excesse giue names aboue the nature of men some drawing too neere the Deitie it selfe as Emmanuel and the Iesuits some of Angels as Gabriel Michael c. some of vertues as Grace Faith Mercie Patience c. The latter beeing in defect giue the names of heathen men as though they would haue them prooue so sometimes of things farre below the nature of men as of beasts trees c. then whome sometimes by Gods iust iudgement they prooue not more sensible whereas the name should not onely be fitted vnto the nature but also carrie some fit lesson and instruction in it The second question is Why this name is here prefixed Ans. There be three especiall vses of setting mens names vnto divine writings 1. to shew that men were called of God vnto that worke 2. that they were readie to iustifie and stand to that they had written 3. to preuent the mischiefe of forging writings and fathering them vpon men which neuer wrote them Which regards mooued Paul in all his Epistles to obserue two things 1. in the beginning of each to prefixe his name as in all his 13. Epistles 2. in the ende of each Epistle he added the Apostolicall salutation as himselfe witnesseth 2. Thess. 3.17 The salutation of me Paul with my owne hand which is the token in euery Epistle Coloss. 4.18 The salutation by the hand of me Paul And both these partly to shew his calling which was so strange and extraordinarie to be from God Gal. 1.1 Paul an Apostle not of men neither by man but by Iesus Christ as also that he might iustifie the truth he wrote Rom. 1.16 I am not ashamed of the Gospel of Christ As in the last place to preuent that mischiefe which was euen then inuented 2. Thess. 2.2 Be not suddenly mooued nor troubled by spirit by word or letter as though it were from vs he would not therefore haue any goe vnder his name which had not his name at it Hence learne 1. That in the former respects it is conuenient that a mans name should be set to his writings which he commendeth to the vse of the Church after the example of Paul who did not as many now a daies for his names sake set himselfe on writing but for his writings sake set to his name yet so as there be cases when it shall be neither necessarie nor wise to affixe the name of the author The principall of them be three 1. When the name shall bring neither credit to the truth nor profit to the Church but danger and hurt to the partie himselfe which case holdeth firme so long as he writeth generall truths and not personall for els it may prooue an hurtfull slander 2. When the high estimation and account of the penman in the Church may cause the truth to be receiued not for it selfe but for the writer 3. Whē the contempt of the writer through the corruption of the people shall on the other hand preiudice the truth that it shall haue none or lesse regard in respect of him And this is thought to be the cause why not to insist in other Scriptures as many of the Psalmes bookes of Chronicles c. the authors of which the spirit of God hath not discouered the Epistle to the Hebrewes generally by the learned thought to be Pauls wanteth both the name superscription and subscription which all his other Epistles haue not because he was the Doctor of the Gentils and so was out of his
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
and images the bookes of laimen and children Considering therefore the corruption of the heart which needes reformation with the soonest euen as the bodie must be framed at the first swadling and weedes plucked vp at the first peeping vp together with the commandement of God which enioyneth the parent to whet precepts vpon his children the practise of Christ calling babes vnto him and instructing his familie and lastly the benefit which hence shall redound to thy child thou leauing him the onely pearle and treasure which is likely to abide with him be not wanting in thy endeauours but giue all diligence whereby thou maist be the father not of children onely but of faithfull children Not slandered of riot As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine so now by remoouing the contrarie would he haue them sutable in their manners and behauiour that euen in the Christian carriage of the children the fathers fitnes to gouerne may be approoued scandall may be avoided neither his doctrine nor life may be iustly excepted against Whence in generall may be noted that the carriage of a mans children is a great credit or disgrace to his profession which as it is true in euery professor so especially in the Minister for either the fathers glorie is seene in his gouernement or the profanenes of the children is the fathers blemish A wise sonne saith Salomon is the crowne of his father but lewd children are like Simeon and Leui which make their father otherwise a good man stinke among his inhabitants There was a lawe enacted that if any man laid slanderous things to his wife as that he found her not a virgin the woman her selfe may not followe the action in clearing her selfe against her husband least the mariage should seeme to be dissolued pendente lite but the Lord most wisely ordered that the parents should for her and why they surely because their name and honour was impeached in that their daughter was accused to be corrupted in their house and they did not their dutie in watching ouer her virginitie and accordingly as the matter was found in issue the father was dealt withall for if the defamation prooued vntrue the partie must make the father amends by giuing him an hundred shekels of siluer and yet shall he not be troubled with his daughter and if the daughter was conuicted she must be brought to her fathers doore and all Israel must stone her and the reason is added why she must be there stoned because she hath wrought follie in Israel and plaied the whore in her fathers house that is for transgressing the lawe of God violating her parents authoritie and credit and defaming her fathers house But an especiall lawe besides was made for the daughter of a Priest If a Priests daughter play the whore she polluteth her father and therefore she must be more seuerely dealt with then any other she must be burnt with fire Obiect If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death I answer yea if they were espoused or married but if virgins except a Priests daughter were not And well may the Church esteeme of a man according to the gouernment of his children seeing the Lord himselfe goeth before in this example How was Abraham honoured in his eyes in that his children were so instructed and ordered how was Ionadab graced by the Oracle of God himselfe promising that he should not want a man of his seed to stand before God for euer and all for the obedience of his sonnes testified in following their Fathers so strait iniunctions And on the contrarie how were good men blemished and dishonored for the profanes of their children as Eli is said to honour his sonnes aboue God More specially we are to consider in the precept 1. The speciall vice prohibited 2. the hatefulnes of it 3. the vse 1. Riot is a prodigall and lauish wast of a mans substance in eatings drinkings intemperance voluptuousnes vncleannes or any other filthy lust The word in the originall beeing taken from a certaine people who were wont to spend their whole daies in feeding and stuffing themselues and this was the greatest part of their care and calling whom for this cause the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as cannot be saued from a most desperate miserie or else such as saue nothing for themselues and their family but in the end beeing brought to extreame want and penury die most miserably 2. The hatefulnes of this sinne appeareth 1. In that it is a note of all profanes and irreligion for the text opposeth it to faithfulnesse 2. It is branded to be a course of the vnconuerted yea the verie knot of all the lusts of the Gentiles and called excesse of riot see 1. Pet. 4.4.5 3. It is not onely an enemie to religion but euen foileth all ciuill vertues as iustice temperance sobrietie peace chastitie humilitie â—â—uth c. For what is the ruffling and roysting life of a number of our gallants and lâ—stie bloods but an intemperate an vnpeaceable course beeing men of a word and a blow breathing out nothing but bigge words loud lies fearefull othes hauing so farre forfeyted all their truth and credit as they may iustly be suspected least when they speake truth they as their father the deuill doe it to deceiue not at any time conceiuing or acting but what may stand with their brutish appetite And yet these men call themselues and one another good companions and good fellowes but if euer the Lord open their eies to see their waies their owne tongues shall confesse that all this while they were so farre from the suite of Saints and good men that they were vnfit companie for honest ciuill men 4. Such an hatefull sinne this is as where it riseth to any height in children the Lord will haue the parents themselues to become both accusers and witnesses against their children and prosecute them till they see them stoned to death whereof the Lord giueth two reasons 1. to take away the euill of sinne 2. to take away the euill of infection that all others may feare by his example 3. The vse 1. Let no man that would be counted religious vphold riotousnes in his children it beeing a note of vnfaithfulnes irreligion and a tainted heart How can such parenâ—s be counted faithfull that suffer their sonnes and daughters to runne into the infamie of pride prodigalitie excesse not vsing meanes to reclaime them but rather fitting them by outward means with fewell to these flames Shall God command thee to bring out thy riotous sonne to stoning and wilt thou rather strenghthen him in this sinne 2. If the sinne be so hatefull in all mens children much more in the sonnes of Ministers against which our Apostle leuelleth And let all our youth especially Ministers sonnes of whom there are
vnder euerie greene tree and were disobedient children and yet cap. 4.19 he so taketh their miserie to heart as that he crieth out oh my belly my belly I am pained at the verie heart my heart is troubled within me I can not be still And when cap. 9.2 he had desired a place apart that he might neuer come among them they beeing become adulterers an assemblie of rebels and proceeded daily from euill to worse yet to shew that his soule abhorred them not neither that he had cast them out of his affection he tells them in cap. 13.17 that if they would not heare his soule should weepe in secret and his eies droppe downe teares for them So for a Minister to charge a people with knowne and open sinnes it is not euer a signe of malice nor a sting of bitternesse but rather a sweet woūding of loue Hardly can we perswade men of our loue in this case nay euen the Apostle himselfe who spake with ineuitable wisedome was glad to vse many protestations prefaces and apologies to perswade men of it as 1. Cor. 4.14 when he had told the Corinths plainly of their ingratitude who suffered him to be hungrie naked reuiled c. is glad to adde a defence for himselfe I write not these things to shame you but as my beloued children I admonish you So when we deale plainly and let men see themselues and their wayes we cannot perswade them we loue them but for our selues our owne consciences must be our brasen wall if we be not entertained and approoued in other mens we must doe our dutie and tell Israel his sinne Ezec. 18. And although it would doe many good to see vs silenced and stopped in the course of our diligence yet would it doe them no good to see vs damned for our negligence towards them Oh saith one this preacher is euer speaking of me he hath some spight at me and therefore I cannot abide to heare him Oh but whosoeuer thou art learne to suffer the word of exhortation and reproofe for it is a signe of an heart in the gall of bitternesse to impute malice and vncharitablenes to such Ministers as crie out against the knowne sinnes of it and to account of preaching as many doe but rayling Such a one was Ahab who cried out of Eliah as his enemie because he findeth out his sinne such are the hearts of such brutish men who will be at defiance with God and the seruants of God christianly admonishing or reproouing them and then they crie out there is no loue in them which is all one to say that vnlesse we flatter them and partake with them in their sinnes there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme Oh generation of vipers and yet who durst say that that holy man hated them and yet with vs it is no good diuinitie if we couer not the sinnes that are as openly committed as Absolons in the sight of all Israel other men may and can speake of sinnes and impieties and yet God must be dumbe they can see them but God must not other men can openly speake of them in their houses shops fields and markets and yet we may not mention them for feare of forfeiting all our loue But we must much more take vp that dutie which euerie priuate man is bound vnto Thou shalt not hate thy brother in thy heart but plainely reprooue him and suffer him not to sinne Wee may not hate you so much as not deale plainely with you Secondly note that howsoeuer the Apostle dealeth plainly yet he dealeth wisely and vseth a preface to cut off all the preiudice of the truth he deliuereth and is a grace to be imitated of all Ministers who ought prudently to temper their zeale with wisedome so suppling and asswaging their reproofes as they may appeare to proceede from loue When the Apostle was to write of the reiection of the Iewes and the calling of the Gentiles least he should seeme to speak of any sinister affection or from hard conceit of the Iewes he cutteth off all such suspition by a large preface in which he attesteth by an oath that he so embraced his countriemen the Iewes in the most inward affection of his loue as he could haue beene contented to haue beene accursed for them and in Rom. 10.1 beeing to deliuer the true cause of their reiection which was the stablishing of an humane righteousnes he beginneth with a protestation that his hearts desire and prayer to God was that Israel might be saued And great reason is that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe 1. Because they are as sheepe among wolues that is satanicall instruments armed with serpentine subtiltie watching all aduantages to depraue their best actions vndertaken with best deliberation and on the best grounds 2. In regard of the Gospel which the aduersarie is readie to blaspheame and smite and wound through their sides 3. In respect of those that are without that they seeing the wisedome of God in the course of their doctrine and liues may thereby be wonne to the loue of the truth Col. 4.3 Now this wisdome is not fleshly pollicie as maketh men idle lookers on for feare of danger but to walke circumspectly still going on in the good way of life and not rushing headlong but discreetly looking to euerie steppe which Salomon calleth the pondering of the pathes Vse 1. Let Ministers seeing they haue so many eies vpon them pray for vnderstanding hearts and seeing they naturally want this wisedome let them aske it of God that it may as Salomon saith make their faces to shine euery where shewing wisedome as well as zeale in reproofes censures in speaking of euents in the Church and Land and the rather seeing euen in Gods causes we may not be too forward Good Hester in her warmest loue to her selfe and people who were Gods people all of them sold to the sword may not yet rashly step to Ahashuerosh before she had considered of the rigour of the law which was sure to be so much the more seuerely executed by how much it was more commodious for the Kings safetie also whether she was in fauour and grace not hauing beene called of 30. daies and especially she and her people had fasted and praied and consulted with the Lord. Nay more Peter must not rashly draw his sword and strike to saue Christs own life two worthy examples for our imitation 2. People must also commend their Ministers to the Lords direction and whosoeuer stand in good causes that the Lord who is rich in wisedome would giue them wisedome in all things Now we come to the parts of the verses and first of the preface vnto the testimonie Wherein 1. it is to be enquired who is meant by this Prophet Ans. By common consent the Apostle meaneth Epimenides an heathen man and a profane Poet who i◠one of his
permit not a woman to teach Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies wherein they were not allowed to take vpon them any power or function of teaching for the reasons propounded which are three 1. From their condition which is to be obedient vnto man and therefore in mens presence must not vsurpe the authoritie of teachers but content themselues with the place of schollers in all mixt assemblies of men and women 2. Their function which is to serue men for Adam was first created and Eue for Adam and not to exercise any function ouer them 3. From the weakenes of their sexe which lieth more open to Satans seducement for Adam was not deceiued first but Eue. It is not fit that any such function of teaching should be committed vnto them seeing Eue in innocencie taking vpon her to teach Adam was so easily preuailed against and the Apostle expresseth this his owne sense 1. Cor. 14.34 where from the same ground of the womans subiection vnto man he saith let your women keepe silence in the Churches As for the examples of Deborah and Huldas who were Prophetesses in the Church they beeing extraordinarie make nothing against this rule of Paul nor for that Pepuzian heresie for womens teaching in the Church nor that Popish heresie of midwiues baptizing of infants in case of necessitie as they call it Neither doth this place written by the same spirit and penne crosse the former seeing it speaketh of priuate teaching and instructing the family at home especially her children and maidseruants so the text it selfe seemeth to restrain them pointing them out their auditors namely young women in the next verse and the lectures they are to fit vnto them the most or all of which are priuate duties and the ende to make the younger women wise vnto all godly conuersation namely both those within the family and those that are without so farre forth as they shal be occasionally called to instruct them both by Christian speach and example Now that this dutie belongeth vnto matrons it will appeare if we consider them 1. as Christian women 2. as superiours in the family For the former it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe vnlesse she also endeauour to driue or drawe the younger women to the like godly course For 1. euerie Christian must gather with Christ and he or she that gathereth not scattereth whence are all those exhortations thou beeing conuerted strengthen thy brethren obserue one an other admonish and prouoke one another to loue and good workes 2. The rule of speach for all Christians is that for the matter it be good that is of good things and for the vse that it tend to edifie and who but elder Christian women should proceede in this duty 3. From the obseruation of this rule the godly are described to be such as whose lips feede many and they speake pleasant words which are health to the bones and sweetenes to the soule their tongues are trees of life vtter wisedome talke of iudgement of high matters c. And that women should not thinke that they are exempted from all this qualification of their speach Salomon ascribeth it in speciall to a vertuous woman that she openeth her mouth with wisedome and the law of grace is vnder her lips answerable to this text which requireth that she be a teacher of honest things As for the latter this dutie of teaching honest things belongeth vnto them as gouernours of their family wherein Salomons mother is a notable president who instructed her sonne what my sonne and what the sonne of my wombe c. and Timothies mother and grandmother Lois who acquainted him with the Scriptures from a child and what else proued these but rare men full of grace and pietie Vse 1. This reprooueth such as neither are able nor willing to call on others vnto the practise of Christian and honest duties the knowledge of God seateth not in their hearts nor the law of grace in their lips 2. Others are teachers but of dishonest things their mouthes are euer open but like the open vessells which in the Law were accounted vncleane nothing but idle and lewd speach nothing but impertinent or detracting speach proceedeth out of them all kind of language fitteth their mouthes but that which befitteth holines and honestie such as whose yeares calleth for grauitie and gracious sauorie speach euen in the presence of younger women are safe if they can chat away much time in ripping vp the loosenes of their young and wanton daies or the faults of this or that man or woman this is their table talk this is the speach wherewith they season the young and tender yeares of their children the which these new vessells easily and long after reteine who for most part by their gracelesse courses repaie their mothers barrennesse of gracious speach other speach then this if â—auouring of grace and pietie let it be offered it is as welcome as smoke to their eies Vse 2. How much more is the master of the family bound to the trayning vp of this familie in holy and honest things for the wife must herein onely helpe forward his paines The Lord wisheth the fathers to laie vp the memorie of his great workes for the instruction of their children and the master was the Prophet in the house and accordingly the children after them could say we haue heard our Fathers say thus and thus their bookes were their fathers mouthes But how carelesly is this great dutie neglected of most men that many children may say truely we haue heard our fathers sweare curse and lie backbite slander but seldome or neuer haue they declared vnto vs the great things which the Lord hath done for vs seldome or neuer haue they become teachers of holy or honest things vnto vs either in their word or conuersation Vers. 4. That they may instruct the younger women to be sober minded that they loue their husbands that they loue their children 5. That they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of It beeing required that the elder women should be teachers of honest things the Apostle in these two verses doth these three things 1. he sheweth who be their schollers namely the younger women as also the lecture they are to read vnto them namely sober mindednesse that is by their counsell and example frame them to become wise in the performance of all the duties of their seuerall places for the Greeke word howsoeuer it seemeth at the first sight to expresse one only vertue yet is it to be extended to the generall information of them vnto moderation prouidence modestie faithfulnes diligence and euery other vertue sutable to their age and condition of life For it is most properly and vsually ascribed vnto schoolemasters who haue youth committed
is as altogether lost we are not able of our selues saith our Apostle to thinke one good thought and much lesse to conceiue the things of God which are all mysteries and written in a clasped booke and sealed with seauen seales vntill the Lord by his spirit open the vnderstanding such foolish children are we and and of none vnderstanding Nay further we haue not onely a depriuation of spirituall wisedome in vs but an auersation and vntoward disposition cleane contaarie thereunto that we can imagine and conceiue onely euill continually for what is else prooued by that we are called beasts in vnderstanding and willed not to be like the horse or mule which creatures are not onely with vnderstanding but exceeding â—â—ke and hard to be taught euen when they are much broken and beaten And which of vs hath not experience of his owne slownes of heart to conceiue the things of our eternall peace neuer so plainely neuer so often taught in the ministerie neither is one nature here of better apprehension then an other for the speach is true not onely of simple ones but of the greatest clerks who here are not the wisest men the quickest natures Plato Aristotle Seneca are here as blinde as moles nay Nicodemus a ruler in Israel how babishly and foolishly did he apprehend the speach of Christ concerning the newe birth there was no way but for men to returne backe into the womb againe Thus sensuall and earthly is the best of our wisedome and no sharper is our conceit in such obiects till the Lord whet and frame them till which time we see our selues by this we haue said to be in the ranke of those men vpon whom Paul affirmed that they neither knewe the things of God nor could know them Disobedient This second degree of corruption of mind sheweth that we are not onely ignorant but froward in the things of God and such as will not be perswaded as the word in the originall soundeth and this is nothing els but a peruerse disposition which fighteth against the truth Which a little better to vnderstand we must knowe that before our fall the minde of man had two faculties about the truth of God 1. the knowledge of it so farre as was meete 2. an assent approouing that knowledge In stead of which are succeeded two contrarie corruptions since the fall 1. darkenes in stead of that light of knowledge 2. frowardnes or reasoning against it For example when the vnderstanding of man vnconuerted conceiueth something of that we deliuer out of the word whereas it should assent vnto the lawe that it is good and the Gospel that it is the arme of God vnto saluation the wisedome of the flesh on the contrarie it becommeth enmitie to all this it can finde euasions to shift off the curse it can couenant with hell and death And for the Gospel it is to one foolishnesse to an other offence Pauls preaching shall be counted madnesse or malice or something els which shall be reason and warrant inough to contemne it Deceiued This is the third degree of corruption of mind and a consequent of the former It is a word borrowed from trauellers that are in a wrong way that goe by gesse which they must needs doe who neither knowe the way nor will knowe it who are out and will not bee called in And this noteth a further miserie then before namely that men are naturally resolued in by-pathes delight in their wandrings and haue no delight to heare of the path of life eternall Doctr. 1. Out of the first degree of the miserie of our minds we learne what is the course of vngodly and vnconuerted men namely a foolish and vnwise walking That which the Lord speaketh of Israel is true of euerie naturall man My people is foolish they haue not knowne me they are foolish children they are wise to doe euill but to doe well they knowe not the same confirmeth the Apostle Ephes. 5.15 walke not as vnwise namely as ye did before your calling but as wise And if the knowledge and feare of God be the beginning of wisedome how can such as are without Gods teaching euer be wise to walke in the wayes of saluation We account such as want and are destitute of naturall knowledge in outward things no better then fooles and shall those goe for wise who haue not one sparkle of spirituall knowledge which â—s a farre more pretious wisedome then the other If they be deemed simple foolish men who care not to wrong and hurt their bodies much more may such as depriue their soules of spirituall foode raiment yea of eternall life it selfe If those who would exchange gold for a counter much more such as thinke it a good bootie to gaine a small portion of the world with the losse of their soules If they be fooles whom men so esteeme much more whom the Lord so stileth as euery where the naturall and vngodly man and this not for one or two foolish actions for thus the best euen Dauid himselfe confesseth that sometimes he doth verie foolishly but for that his whole course is the practise of notable folly And that we may see this truth in some instances we will note some maine properties of folly and see whether they are not most naturall to euerie naturall man The 1. maine propertie of fooles and silly bodies is that they knowe not the end of their liues why God made them and put them into this world euen so aske many men why God did inspire the breath of life on their faces how fewe would giue this direct answer that by glorifying God in my calling I might be lead to a better life herafter Ask many a man concerning heauen and earth and sea and other sensible things and they will giue some sensible answers as that the earth was made for man and beast to liue vpon the sea for fish and nauigation the ayre for man and beast to breath in the Sunne Moone and starres for light heat and comfort the beasts fishes foules c. for man but why thy selfe fewest would say for God but if they speake true some for themselues some for their familie some for their pleasures some for wealth or some baser ende to which such a noble creature as man is should be destinated The second propertie of folly is that as fooles liue for the present time if they can get meat drinke sleepe cloathes and necessaries for the present they forecast nothing to come euen so vngodly men if they can get wealth and lay vp things present for many yeares to come they dreame of no other heauen they forecast no day of death nor iudgement but oh foole what if thy soule be taken away this night this was that which that foole thought not of and as of their owne so they iudge of all other mens felicitie by things present into which folly Dauid himselfe was sliding when he confesseth himselfe as ignorant as a
sanctified persons are iustified Hence is it that we read this inheritance to be entayled to them Act. 20.32 Inheritance among them that are sanctified by which note mocking Ismael is cast out close hypocrites lurking in the bosome of the Church and open profane Esaus the childrens bread is not cast to such dogges Read for this 1. Cor. 6.10.11 3. This doctrine teacheth vs to set our hearts vpon this inheritance a man that hath any possibilitie to befall him cannot keepe his mind but it will be running after it insomuch as many wicked children in regard of their patrimonie will enquire into their fathers yeares and grow sicke of their mothers and it is ordinarie that such as looke for windfalls by decease will be feeding their hearts with their hopes so should it be with vs who may without iniurie to our Father long after our inheritance in heauen and as wee see men take no content in any part of the earth no nor in the whole comparable to that peece or portion which is their owne euen so should not we suffer our hearts so to wander after earth or earthly things as that we settle our contentment any where but where our inheritance and our treasure is The which desire if it filled our hearts three worthy fruits of it would manifest themselues through our liues 1. It would moderate the eagar cares of this life and would not suffer men to become drudges or sell themselues as slaues vnto the earth for he that taketh himselfe to be an heyre of heauen is well inough prouided and cared for alreadie his father hath left him so well as he need not basely shift for himselfe 2. It would content the minde with any present condition This it was which contented Abraham Isaac and Iacob with their continuall pilgrimage vpon earth because they looked for a better citie when as once this tooke vp their hearts they could cheerefully sit themselues downe in their tents they could dwell in strange countries contentedly they could receiue the promises a farre off thankfully they could goe on in obedience to God what way soeuer he called readily and in all this they did not for the present desire a better outward condition but thought that the best portion which their heauenly Father allotted out vnto them So we see how men expecting reuersions are content for the time to liue bare and goe neere the wind and swallow vp their present wants in hope of that to which they are heyres they thinke the time of their further enlargement is not farre off and this helpeth well to put off the present 3. It would strengthen the heart in induring chastisments and corrections vnder Gods hand or from mans for they know they are heyres indeede but as yet in their minoritie and for the time must be put vnder Tutors and the rodde as well as others but the time commeth which will bring their lands into their owne hand and then they shall be at their owne hand and haue libertie inough and herewith may the children of God raise their hearts from vnder the heauiest afflictions 4. Set thy selfe well to keepe this inheritance and the deeds of it laie vp the couenant safe in the closet of thy soule hide the word which is the indenture of God passing it vnto thee in the midst of thy heart let not Satan or any cheater defraud thee of it There are many vnthriftie prodigalls in the world who no sooner can their lands or portion come within their hands but by riotous and vnthriftie courses they soone become their owne executors but let it be written to euery child of God Art thou borne by thy second birth to such faire demeanes art thou heyre to such a goodly birth-right oh prize it aboue all that can be giuen in exchange for it Beware of profane Esaus speach What is this birthright to mee No rather take vp Naboths answer to King Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my Fathers God forbid that I should for this or that sinfull pleasure this or that messe of pottage or trifling commodity or whatsoeuer coyne hauing Satans superscription vpon it sell mine inheritance 5. This doctrine affoardeth sundrie grounds of most sweet consolation 1. The meanest beleeuer is a great heire and that to all Gods best blessings a truth which fewe see as they might and ought and therefore faile of that comfort which God hath put into their hands Obiect Alas wil a poore despised soule say I am lesse then the least mercie of God and am not worthy to gather the crummes of mercie vnder the Lords table Answ. Exercise thy selfe in the duties of faith repentance invocation loue of God and men and thou shalt not want a worthinesse to bring the inheritance home vnto thee for neither doth the Lord immediately giue it thee nor canst thou immediately receiue it but by Christ the Mediator who hath worthinesse inough at his hand thou hast it Obiect But I am a weake creature and vnable to receiue it at his hand Answ. Yeâ— but goe on sincerely in a good course let it be neuer so weakely or faintly he will not breake a bruised â—eede comfort thy selfe for be it thou canst not as thou wouldst know and apprehend him yet he can knowe and apprehend thee and this will be thy saluation 2. Gods children beeing such heires they cannot but in the meane time be well prouided for till their patrimonie fall We know that great heires in their minoritie are well and honestly maintained their fathers beeing rich and kinde will not suffer them to want things fit for them and what they want in the purse they haue in their education and if they be any way scanted for the present they shall afterward find it with much aduantage 3. In any want thou beeing thy fathers heire mayst boldly repaire to thy Father with good hope to speede in any request which he seeth fit for thee and making for thy good and he will be so farre from sending thee away emptie that it will be his ioy that thou canst discerne and make request for things good for thee this wilâ— be a prevailing motiue with him oh this is mine heire I may not denie him that which is so good for him 4. Whatsoeuer losse may befall thee beeing the child of God thou loosest not thine inheritance Thou maist loose thy libertie thy living thy friends thy life but thine inheritance is reserued in the heauens thou shalt cease sooner to be a man then an heire yea when other by death loose all thou shalt by it be entred into thy full estate This expectation of a durable substance caused the Saints to endure with ioy the spoyling of their goods Heb. 10.34 5. In the enduring of afflictions comfort thy selfe herein thy Father may frowne chide buffet and scourge thee but he will neuer disinherit thee Other fathers sometimes out