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
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
bellie then a man But many such bellies want eares 3. An honest calling is a schoole of Christianitie that 1. looke as little children are sent to schoole to keep them out of hurts and vnhappie turnes so diligence in the calling fenceth vs from taking harmes by Satans temptations we lie not so open vnto his assalts againe it is a bridle to restraine our own lewd desires abating wicked lusts abandoning lewd company and fitting vs for the Lords appearing whose seruice we are in 2. In this schoole of the calling a man performing duties for the Lords sake hath daily practise and encrease of graces such as faith obedience patience meeknes constancie truth invocation thanksgiuing and hence are daily enabled to take out further lessons for time to come from the daily experience of Gods goodnes for time past 3. In this schoole we learne to be teachers of others and in time come to be patternes vnto others of the right vse of the world while our selues vse it euery day as not vsing it at all and while we so play the good husbands as that we keep our selues from beeing worldlings not laying by our heauenly minds in the midst of our earthly busines whereas the idle person that entereth not into this schoole is out of Gods protection and neuer out of Satans snares his heart is like the feild of the sluggard ouergrown with thistles and weeds his lusts so farre preuaile with him that he is rather a spectacle of reproch then a patterne for imitation and if euer he had any good things in him they are perrished for want of emploiment for as the rust fretteth vnused iron and the mothes eate vnworne garments so good things ar shaken out of the heart of him that neglecteth the vsing of them 4. Consider the danger of those that stand idle all day long passing their dayes in all delights one in one voluptuous lust another in another the Apostle saith of them all that liuing in pleasure they are dead while they liue the soule of such a one is but as a carkase his bodie as a coffin he rotteth away in vnprofitablenes while he liueth and as a standing poole putrifieth the prouerb is true of such a man his soule is but as salt to keep his bodie from stinking aboue gound And thinke we they shall liue when they are dead who are dead while they liue no surely but seeing they did not subiect themselues to the law of all mankind Gen. 3.19 In the sweate of thy face shalt thou get thy bread they shall neuer escape that other sentence take the vnprofitable seruant binde him hand and foote his hands and feete were bound when I called him to walke and worke now bind him hand and foote and cast him into hell Now for the latter of these vices reprehended in the latter word it is worth marking to obserue how aptly the Poet ioyneth them together which seldome are disioyned because the one of these is the gound of the other And as it is true in all sinnes which we say of euills that one commeth not alone for they are accompained still with their supporters so these two sinnes are of such speciall acqaintance that as we say of a paire of turtles looke where one is the other lightly is within lesse then a coytes cast so where the one of these is it will not be hard to descry the other If there be idlenes there will be intemperance and if intemperance there must needs be idlenes And therefore our Sauiour hath combined them as neare as the cause and effect which cannot be sundred Luk. 21.34 Take heed least your hearts be oppressed with surfetting drunkennes and so that day come on you vnawares implying that intemperance oppresseth and maketh the heart dull and heauie and when the heart is so aggraued the whole man is vnfit either for heauenly or earthly exercise In like manner the combination of Sodoms sinnes sheweth the same truth Ezech. 16.49 Pride fulnesse of bread and abundance of idlenesse And therefore seeing a man can neuer sufficiently perswade diligence in the calling till this intemperance be disswaded it shall not be amisse in few words to speake of this sinne and perswade the contrarie vertue for the preseruation of it And because this kind of intemperance is restrained to the bellie I describe it to be an inordinate appetite or immoderate desire and vse of meate and drinke and this is when a due meane is exceeded either in the costly and excessiue preparation of them for our selues or others or in the two liberall and excessiue vse of them so prepared a vice which is a speciall enemie to all good duties towards God or man making men vnfit to the word of God either to read or heare it vnfit to pray to meditate to remember the works of God with praise and thanksgiuing so as a man giuen vp to this sinne is sunke downe in Atheisme nay in Idolatrie hauing no other God then his bellie a more base idolatrie of many Christians then euer was any of the Heathen who would worship the sunne moone starres and glistring mettals but to haue worshipped the bellie and draught they would haue abhorred And for the duties of the particular calling they must lie lea the bones of such full bodies had rather be at rest or to keepe them from sleep must rise vp to play but altogether vnweldie to any more serious busines And thus by this sinne men make themselues in stead of Gods Temples Satans kitchins filling their bodies with noysome lusts and deadly deseases their soules with a number of dangerous sinnes which shut them out of heauen framing their liues liker to the bruit beasts then reasonable men and in their deaths for most part no lesse brutish then in their liues Now for the better auoiding of this sinne I will propound some reasons and after them some rules of direction The reasons are three 1. The Lord is liberall but not prodigall of his creatures and they are his and not ours but by his leaue neither doth he euer giue leaue to vse them to our owne hurt as many riotous persons doe who with the glutton faring deliciously euerie day in their feasting and banquetting besides the wast of many excellent creatures of God 1. loose their time 2. spend their goods which ought to haue beene otherwise employed 3. neglect the duties of their generall calling of Christianitie and omit the necessarie affaires of their particular course of life 2. This is one of the practises of those that are in the night whereas we professe our selues to be of the day and is a weed or rather an olde ragge which must be put off before Christ can be put on 3. The time calleth vs rather to fasting weeping and euerie worke of repentance then to eating drinking chambring c. For if we consider the workes of the Lord we shall see his arme stretched out and his hand
in word of our selues wherein the generall practise of men is not so answerable For 1. who doth not professe of himselfe that he loueth God with all his heart and it were pitie else that he should liue and yet indeed the most desire no communion nor fellowship with him in his word and sacraments nor in their owne prayers thinke not of him speake not of him but in others the most measure their loue by their priuate gaine so long they loue him as they gaine by him like the Scribe that would follow Christ euery where till he heard that Christ had not where to hide his head then we heare no more of him Matth. 8. 2. We all professe euen by our comming to the word as the people to Moses speake thou to vs from God and we will doe whatsoeuer the Lord commandeth vs by thee and so professe subiection to Christ as to our Lord but with the Scribes many of vs say and doe not or like the younger brother who said to his father he would goe worke in the vineyard but did not And many of vs may fitly heare that sharp rebuke of Christ Why call yee me Master why professe you your selues Christians and doe not the things that I speake doe any seruants so deale with their master and not be turned out of doores 3. Who professeth not that he serueth God and he hopeth acceptable inough he commeth to Church he heareth what is said he receiueth the Sacraments and prayeth with the congregation But follow this man home doth he and his house serue the Lord doth he read instruct pray there hath he a little Church in his house oh no he hopeth God will beare with him he is not booklearned or he hath a calling he can find no time nor ability for such matters now haue we found the man we sought for no practise of pietie at home none abroad no substance of religion at home it is but a shadow abroad 4. Lastly we all wil boldly say with Peter we will neuer denie Christ no we will die with him rather and yet we will part from nothing for him we will not leaue our lusts for him much lesse our liues and as we will doe nothing for him so we will suffer as little scarse a word of reproach for his sake much lesse a blow least of all the stroke of death and consequently seeing we cannot denie our selues for him we cannot but denie him whatsoeuer we boldly vtter to the contrarie Thus might we examine euerie particular through the commandements and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be in which regard let vs challenge our deceitfull hearts and sift them well and we cannot but finde seaven abhominations in them euery one making vs more odious to God then other Obiect But I hope I am no such man I cannot by these notes discerne my selfe to be an hypocrite Answ. Yet maist thou be one and receiue thy portion with them For there be two sorts of hypocrites 1. such as knowe themselues so to be they knowe they dissemble in the things they speake and doe such were the Pharisies who did all things to be seene of men these haue a cloud of witnesses against them for besides God their owne words shall be their iudges their workes shall accuse them and their hearts and consciences shall be as a thousand witnesses against thē 2. others knowe not themselues to be hypocrites but thinke themselues sound enough as that Pharisie Luk. 18. who thanked God that he was not as other men and Simon Magus Act. 8. who beleeued Phillips words was baptized wondred at the things done by the Apostles and yet had no part nor portion in them because his heart was not right with God and yet he thought that he had And so is it with many who think that because their consciences sleepe or are brawned with some raigning sinne that they are sound when they shall one day finde the Lord greater then their consciences with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment It behooueth vs then to take vp the Apostles counsell Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe causing you to depart while yee seeme to approach vnto him from the liuing God and on the contrarie to labour to expresse the power of godlinesse daily that in the last of our daies we may reape the sweete fruite of it when we shall be glad that we haue had no part with hypocrites Thus by Gods blessing are we come to the ende of the first Chapter to him be praise for euer Amen CHAP. II. BVt speake thou the things which become wholesome doctrine 2 That the elder men be sober honest discreete sound in the faith in loue and in patience THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter and exhibited a vewe of such as the Lord calleth and approoueth who must be men both of singular integritie for their life and of skilfulnesse and abilitie to teach he now applyeth all that spech to Titus exhorteth him to the exercise of his talents receiued to his masters best advantage And first he generally instructeth him what himselfe must teach namly wholesome doctrine And secondly how he should particularly apply himselfe and his doctrine to all sorts of men who are distinguished 1. by the sexe men and women 2. by the age old and young 3. by their condition some beeing masters and some seruants the meanest of which must not be contemned but euerie man and woman of what age and calling soeuer they be although their condition be neuer so seruile must haue their portion in this wholesome doctrine from the 2. to the 11. v. Thirdly he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned spoken and heard from the 11. verse to the ende of this Chapter First for Titus his owne dutie it is laid downe by way of opposition and knit to the former matter and Chapter by the coniunction But teach thou As if he had said although the false teachers whom I haue described dote vpon dreames and feede their hearers with fancyes and doctrines of men to the corrupting and poisoning of soules and turning men away from the truth thou must be vtterly vnlike them in thy preaching they speake pleasing things but thou must speake profitable they by despising the simplicitie of the Gospel fall not onely into dangerous errors which they broach but into loose and idle discourses which bring diseases vpon the soule But thou on the contrarie must plainly and familiarly discouer vnto all estates of men and women their estates and duties that thereby they may be brought to soundnes they cannot but speake and teach as they are but let them trifle as they will and liue as they list thou
for their actions which are directly against God let them be checked as for swearing vainely breaking the Saboath openly they make but a tush at it and they wish they neuer did worse like the foole whose propertie is but to make a mocke of sinne but be it thou neuer doest worse thou hast done inough to shew thy selfe an vngodly person in no low degree in that thou reuitest thy selfe in thy sinne and wilt not be reclaimed nay whose wicked heart openeth a blasphemous mouth against God and his law 2. In not sanctifying the things they attempt or vse by the word and prayer not their callings meat drinke apparell physicke buildings wealth authoritie marriages no not more holy things when they seeme to draw nearer to God not their hearing reading receiuing Sacraments conference c. but vse all these without God so as their callings make them worldly or worse their meat dull or wanton their apparell proud their wealth hard hearted their buildings high minded their marriage vncleane and the holy things they so profanely handle make them either despisers or scoffers or profane or vnprofitable but all is turned to sinne vnto them They see a generall gouernment and prouidence of things and so neglect particular prayer or are without experience of the benefit of praier and of Gods loue in answering and so they call not vpon God 3. In running on in a desperate securitie neuer calling his waies to remembrance a death it is vnto him to looke into his reckonings faine would he forget God whence it is that in the sting of conscience the wicked man calleth for his companie musicke games and meriments as though these could cure such a wound which are but as cold water to the dropsie Such vngodly ones the Prophet taxeth in his time I hearkned and heard saith the Lord none spake aright none repented of his wicked waies no man said what haue I done euery one turneth to his race as the horse to the battaile All these are the vile fruits of vngodlinesse the which grace teacheth to denie the which where they appeare as they are there most where they are least seene and resisted such a person may euidently see how little good he hath learned by the Gospel that notwithstanding all the clearenes and euidence of it he hath not entred the practise of the first precept of it which is the deniall of vngodlynesse The second thing which we must learne to denie if we will haue our parts in the doctrine of grace is worldly lusts Rightly ioyned to the former 1. Because they are so neare a kin to vngodlinesse as vntill these supporters be remooued it cannot but stand in full strength For these lusts draw downe the heart and affections from the God of heauen and set them on some things below which become their gods Thus the couetous man is an idolator his wealth is his god the Epicure maketh his bellie his God the voluptuous person is a louer of his pleasure more then of God and the men of the world haue the god of the world for their god 2. These are added as a touchstone of the former for if a man once beginne to denie vngodlynes these lusts will downe of themselues If God be once become the portion of a man these lusts may sometime tickle him but cannot gaine the heart to the seruice of them as before Neither can any man thinke that he hath denied vngodlinesse who can still be subdued vnder his lusts as vnder a law Doctr. 2. Though many things solicite for these lusts either of things vnlawfull or lawfull things vnlawfully yet a Christian man must still stand out in the deniall of them Nature custome example are euer carying vs to the worst desires yea euen after grace receiued the best find not the least molestation by them but yet the Gospel admitteth not any sauour or tast of outward things aboue it selfe and the righteousnesse of the kingdome Rom. 13.14 If Christ be put on there is no thought taken to fulfill the lusts of the flesh the Apostle denieth not a moderate care to nourish refresh and prouide for the bodie but implieth that if Christ be once receiued in the Gospel he so filleth and taketh vp the heart that little roome is left for such vnwelcome gâ—ests And 2. this is the recompence which the Lord expecteth that we should returne for such grace receiued namely the moderation of the mind and affections in all other delights that the delight in it selfe may be nourished aboue all 2. Pet. 1.4 Great and precious promises are made vnto vs but vpon condition that we become partakers of the diuine nature and flee the corruptions that are in the world through lust Rom. 13.11 Our saluation is nearer then when we first beleeued We must therefore rise from sleepe cast off the works of darknes walke honestly as in the day Vse Wouldst thou know thy selfe or manifest vnto others that thou art taught to saluation thou canst no way so well doe it as by this preuailing against thy lusts such as are wantonnes ambition anger couetousnesse pride idlenesse c. Exercise thy selfe therefore in this contention And the rather 1. because thou hast renounced them by solemne vow before God and his people in thy baptisme the truth of which if thou hast thou art crucified and dead to the world and lusts of it Rom. 6.4 We are by baptisme buried into Christs death thy baptisme then is an instrument not only of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding vnder that death for so is buriall 2. The faithfull acknowledge themselues strangers here in this world whence the Apostle raiseth an exhortation as strangers and pilgrims to abstaine from fleshly lusts Christians are trauellers which seeke a countrie and a citie to come and it were no wisdome for them to entermeddle with the affaires of the countrie through which they only are to passe but as citizens of heauen send vp their hearts desires thither where they professe that there treasure is The which lesson our Sauiour teacheth when he saith that after all these things below the Gentiles seeke but seeke yee the kingdome of God and the righteousnesse of it and the Apostle 2. Cor. 5.2 maketh it a propertie of the godly to sigh to be clothed vpon with their house from heauen which is worth all our longing and labour for howsoeuer we are here clothed with a ragged and weather beaten garment of corruption and all these outward things after which men so thirst and lust cannot long vphold it yet hereafter we shall be clothed vpon with one garment vpon another namely both the garment of Christs righteousnesse and the garment of immortalitie and glorie But pitifull it is to see how the thirst of the world in most hath eaten out these longing desires and that a number wish no other heauen