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
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
kin to the gowte for the one is of rich men the other of rich women neither of the poore ones for most part yet it is most kindly in the mother most prosperous to the babe and the refusall of it very preiudiciall to both besides if nature in euery bruit beast cannot crie lowd inough in some mothers eares grace in the presidents of the godliest women we euer heard of calleth for it Sarah hauing a promise of a sonne said who would haue thought that euer Sarah should haue giuen sucke it was taken for granted in those daies that she that bare a child should also giue it sucke and so did Sarah although her age might iustly haue required dispensation Who was nurse to Samuel but his owne mother and when the Lord would chuse a nurse for Moses the greatest Prophet that euer was whom did he deliuer him vnto rather then his owne mother Who did giue sucke vnto Christ but his owne mother looke whose wombe bare him her pappes gaue him sucke And what kind of women were they whom the Apostle would chuse into office in the church but such as among other notes of diligence honestie and grace had giuen sucke to their owne children 1. Tim. 5.10 Let women consider seriously not onely how vnnaturall but how vngodly a practise it is without iust ground on idle pretenses to depart from the steppes of these holy women thrusting forth their children sometimes to such as by whose negligence they are brought short home and sometimes which is worse to such who ought neither to giue milke nor yet liue by the law of God I meane such as by dishonestie haue filled their breasts but to whomsoeuer they come short of that loue which euen the bruite creatures cary to their young Secondly seeing the vnreasonable creatures can and doe performe this office of loue there must needs be more required in the loue of mothers toward their children the second dutie therefore of motherly loue is by instruction to frame them vp to godlines and this two waies 1. By deliuering them precepts of pietie so soone as they can conceiue them that if it were possible they might sucke in with the milke principles of grace and godlinesse Salomon wisheth the parent to teach a child while he is a child in the trade of his way and least mothers should turne off this dutie to the father as beeing his we reade of a bundle of instructions collected together which Salomons mother taught him Prov. 31.1 That it is a fruite of loue in parents see Prov. 4.3.4 and the recompence of Eunica her timely teaching of Timothie her sonne appeareth in the commendations which Paul giueth of him euery where 2. By becomming examples to them of godlinesse and pietie carefull what speach gesture behauiour passe from them in the presence of their children which if it be sober and religious it fashioneth their behauiour accordingly or if otherwise it soone and suddenly corrupteth them as we see the loosenes of many parents fearefully reuenged and visibly vpon their children Thirdly the third office of true motherly loue is seasonable and mercifull correction Prou. 13.24 wherein two extreames are to be auoided 1. too much indulgence for that is a cruell loue in the euent a child let alone to himselfe saith Salomon maketh his mother ashamed and maketh the father smart often as Hely and bringeth himselfe to ruine it is noted a cause of Adoniahs ruine and fall that his father would not displease him from his childhood that this is a fruite of parentlike loue see Leuit. 19.17 thou shalt not hate him to let sinne be vpon him and Prou. 13.24 he that spareth the rodde hateth his child but he that loueth him chasteneth him betime 2. Take heede of crueltie and too much seueritie which may prouoke their children both Parents must beware of abusing their authoritie either to vniust commands or by vnseemely reproaches and contumelies or else by vniust and immoderate stripes by all which meanes children whom louing meanes might perhaps haue reclaimed are both exasperated and alienated from the Parent and hardened also and made desperate in bad courses The fruite appeareâ—h in good Ionathan whom Saul euerie way prouoked 1. none must bring his deare and innocent friend Dauid to be slaine but he there was a most vniust commandement 2. he vniustly reuiled him calling him the sonne of an whoore 3. he wanted of his will that he slewe him not for he threwe his speare at him and then the text saith that he arose and went his way Fourthly the last dutie is heartie and daily prayer for their childrens prosperitie Iob sanctified his sonnes daily a dutie euinced by the commendable custome of childrens daily crauing the Parents prayer Vse Let women learne thus to loue their children and thus to loue al their children for the precept is indefinite excluding no one child from any one of these duties which meeteth with the practise of some women who loue not their children in iudgement but in affection which sometime is carried to the eldest sometime to the youngest with neglect of all the rest some one must be made the wanton and darling some other so rigorously intreated that they seldome see a cleare and vncloudy looke towards them some one shall haue a double portion and be so set vp as that all his brethrens sheaues shal not fal downe onely but be blasted before his sheaue this is not to loue children religiously as Iob did who offered sacrifice according to the number of them all and therefore let religious men and women shunne this corrupt â—ffection least it be with them as it was with the Patriarks who were neuer more grieuously crossed in any thing then in their darling children Discreete or temperate A vertue before required both in the Minister cap. 1.8 and in elder men cap. 2.2 and now in younger women beeing a grace requisite for all estates ages sexes and conditions of life requiring that the raines of affections be subiected vnto reason and moderated by iudgement not suffering a thought to be entertained and setled in the minde which is not first warranted in the word without which if the raines be slacked but a little the minde is suddenly vanquished taken and lead captiue of manifold lusts This grace then is the watchman and moderator of the mind keeping and guarding it from pleasures altogether vnlawfull and in lawful curbing and cutting off excesse and abuse It watcheth also ouer the affections of the heart and actions of the life resisting all light behauiour all childish carriage all vnquiet and troublesome passions such as are suspitions ielousies which are the fewels and firebrands of much mischeife and the distempers of flashing anger rage vniust vexation It suffereth not vndutifulnes to the husband vnnaturalnes towards the children vnmercifulnes towards seruants vntowardnes in her owne duties vnthankefull medling with other folkes affaires It is a procurer
of the Magistrate Difference of these two in 3. things The minister onely may execute ministerial office and power He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comites Apostolorum Ex ijs quae in Ecclesia Christiana requiruntur vt partibus suis omnibus constet solam doctrinam videri nobis absolute sine vlla exceptione necessariam Beza de Praesb excom No Church can suddenly be brought to perfection why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Câ—r 2.17 A great worke hath God done for that people among whome he hath setled his ordinances Euery man set hand to this worke to helpe it forward Zach. 4.14 Beare with meeknes some wants whiâ—h thou canst nor helpe Hagg. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods best ordinances in their best estate are continually bending Our perfection here is a sense strife against imperfections Aug. de temp serm 49. No Church on earth so well ordered as that it neede not further reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 2. Hieron in hunc locum 1. Pet. 5.1 Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente Chem. de vtilit loc theolog 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris Euang. sij Whitak contr Dur. paâ—agr 48. Nec hoc loco permisisse se â—it Tito vt libera quasi regia potestate ministros Ecclesiis praesiciat sed vt salvo iure potestate eligendi sive praesentandi quae est penes Ecclesias collegia sacerdotuÌ„ moderator ipse accedat ordinator Magalianus Iesuit ad Tit. cap. 1. sect 5. annot 2. Antequam diaboli instinctu studia in religione fierent coÌ„muni Praesbyterorum consilio gubernabantur Hier. in locum Omni actu ad me perlato placuit Praesbyterium contrahi vt firmato consilio quid circa personam eoruÌ„ obseruari deberet omnium coÌ„sensu statueretur Cypr. lib. 3. epist 11 ad Cor. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No religion can thriue or continue if the minâ—sterie be vnsetled and discontinued Reasons Eph. 4.11 Euery man staÌ„deth in as much need of daily bread for his soule as for his bodie Blesse God for thy owne liberall supplie Pray that others in want hereof may be supplied The ordering of the Church is not left free no not to an Euangelist No traditions or impositions vnder Apostolicall authoritie warrantable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc bene viuitur si sine crimine sine peccato autem si quis viuere se existimat non id agit vt peccatum non habebat sed vt veniam non accipiat Aug. Quis eâ—iâ— innocenâ—â—t accusasse sufficiat Iulian. Sine querela non sine peccato August contr Coelestin A man of scandalous life is vnfit to be a Minister Reasons 1. Tim. 5.22.24 Leuit. 21.17 Isa. 14.10 Luk. 4.23 1. Tim. 3.13 Ministri est verba vertere in opera Hierom. ad Paulinum 1. Tim. 3.7 The deuill hath reason therfore both to depraue the best and thrust in the worst into the ministerie 2. Cor. 11.15 The most commendable conformitie is to ioyne to vncorrupt doctrine â—n vnblameable life 1. Pet. 5.3 1. Tim. 4.12 Gal. 2.13 Rules to keepe a man vnreprooueable Act. 14.15 â— Tim 3. â— Deut. 25.5 1. Cor. 7.39 Matth. 19.11 12. Mariage of Ministers lawfull 1. Tim. 4 1.2 Dan. 11. Reasons why the Papists resist this doctrine Three maine obiectioÌ„s briefly answered Exod. 12 11. 1. Sam. 21.4 They forget that they make mariage a Sacrament Rom. 8.8 Of all the workes in the flesh reckoned in Gal. 5.9 marriage is none Adeo honorabile est coniugium vt cum eo possit quis etiâ— ad sanctam fideÌ„ ascâ—ndere Chrysostom in locum Nec ratione nec authoritaâ—e probatur quod absolute loqueÌ„do sacerdos peccet contrahendo matrimonium nec ordo in quantuÌ„ ordo nec ordoâ—in quantum sacerest impeditivus matrimonij Card. Caiet in epist. Tit. 1. tract 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierem. 16. Ecclesia tanquaÌ„ ADAMVS prima origine integertima fuiâ— quo longius pergit plus sordis contrahit Brightm in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotium non dirimeÌ„re contractum matrimonij c. Caietan in loco supra citato Euery man that hath nature 〈◊〉 him hath right in this law of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till the time of Pope Hildebrand Euseb hist. eccl lib. 5. cap. 24. Rev. 8. Iohannes a Casa Bishop of Beneventum wrote an Italian Poem in coÌ„mendation of Sodomie Zeged Mutius did the like whose booke is approoued by the bull of Pope Iulius 3. Pope Sixtus 4. built a Stewes at Rome for the same vnnaturall lust Contra Origin haeres 29. de quibus August Isti sunt nefanda facientes sua corpora corruptioni tradentes Polygamie is alwaies was vnlawfull aemulae Gen. 30.1 Obiections answered The first comming in of Polygamie seemes plainly to ouerturne the contrarie opinion of Aquinas whose words are these Fieri potnit dispenâ—aâ—io à Deo per inspirationem internam Supplem 3. part qu. â—â— art 2. 1. Sam. 1.6 1. king 11.1 Psal. 89.50 Videndum quid debeas quid possis see Matth. 22. Principalis prudentiae est omne malum initio oppâ—imere Concil Chalc. act 3. Consuetudo peccandi tollit fensum peccati Hosâ— 3.11 Heb. 12.15 Lex divina curat de minimis Impudens oratio est dicere sic factum est non enim si quid contra leges factum est id imitari licet Demost. contr Aristog Iacob married two sisters also at once and by as good reason so may we Non numeranda suffragia sed appendenda August in Psal. 39. Right reformation of others beginneth at a mans selfe Begin not with others till thou hast done with thy selfe Psal. 101.2 Whosoeuer would haue gratious children must begin at religion Reasons Prov. 23 1â— It standeth in two things Prov. 22.6 Prov. 4.4 Preface of the Catech. of the Councill of Trent Euseb. hist. eccl lib. 10. cap. 32. Gen. 34.30 Deut. 22.19 Lev. 21.9 Ier. 35. 1. Sam. â— 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riot an hatefull sinne Reasons Deut. 21.20 A note of irreligion in parents to suffer it in their children Especially in a Ministers child staineth the labours of his father To be bewailed that so fearfull a sin should be so generall The godly must moderate their affections to containe themselues within the golden meane Luk. 8.14 1. Pet. 1.13 Rules to helpe forward in this dutie Iob 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience of children to parents condemned Rom. 1.30 2. Tim. â— 2 Coloss. 3.1 Eph. 6.1 Wherein obedience to parents must be shewed Reasons enforcing the dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.51 Philip 2.8 The cause of lewdnes in sons is often the indulgence of parents 1.
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
vnyoked and free though by Satan sorcery and all vnlawfull meanes but that is not Gods time of thy release but thy owne thou hast not staied but preuented the proper and due time of thy deliuerance And what is the issue of it surely thou hast escaped a beare but a lion meetes thee thou art leaped out of the panne but into the coales thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before thy durance had beene farre lesse miserable then thy escape Standest thou in feare of any euill or hard measure from Satan or men moderate also hence that feare seeing there is an houre for the power of darkenesse to worke in and till that houre come an haire shall not fall from thine head Let the Iewes take vp neuer so many stones against Christ yet he shall escape out of their hands let them seeke to take him yet shall none dare to lay hands vpon him if his houre be not yet come Let Herod seeke to kill him he will not sticke to send that foxe word that he must worke so many dayes in despight of him to day and to morrowe that is now for the present and afterwards vntill his consummation Againe standest thou in neede of any present good whether any spirituall mercie or temporall fauour lift vp thy heart and hands vnto God in invocation but prescribe no time leaue that to him who alone knoweth the proper time of making his blessing seasonable and wholesome Thirty yeares after the promise notwithstanding many prayers in the meane time is the proper time when Isaac must be obtained The Cananitish woman was not heard till after three sore repulses Lazarus must not be raised by Christ till the fourth day no nor Christ himselfe till the third Thou must haue a time to sowe thy praiers and water them with teares of repentance and then in due season thou shalt reape if thou faintest not 2. Hence we haue a ground of strength in temptation Doe we see the daies wherein iniquitie aboundeth the wicked flourish the godly perish and eaten vp of the wicked as bread well waite a while God hath a due time to conuert so many of them as belong vnto him and to make of them of persecuting Sauls preaching Pauls or otherwise a set season to ouertake them as birds in an euill net Both the daies of the Lord are set the day of refreshing and the day of retribution The former is the day when Iosephs head shall be lifted vp the latter is that conuenient time of the Lord when he shall execute iudgement against the wicked ones of the world The same night which expired the 400. yeares the armies of the Lord were deliuered out of Egypt and Pharaoh and his armies drowned The same night that dated the 70. yeares appointed for the Iewes captiuitie was Baltazer slaine Dan. 5.30 compared with Ier. 25.12 The time is set how long the rod shall be in wicked hands or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands but it shall not be long before he will throwe them into the fire Vse 3. We are taught further wisedome in entertaining the seasons which God hath allotted to euery purpose some of which he hath hid with himselfe and some he hath made knowne to vs I speake not of the former for it belongeth not to vs to know the times and seasons which the Father hath put in his owne power such secret things belong not vnto vs as to inquire of the time and day of iudgement which the very Angels in heauen are ignorant of But things reuealed belong to vs and our children to enquire into and make our best benefit of Let vs therefore imitate the wisedome of God in performing all our duties in that proper time which the Lord hath made their due seasons especially seeing he hath so clearly manifested to vs our day of grace time of our visitation it is our dutie to betake our selues to seasonable conuersion and repentance the due time of which is the present time because God this day calleth and if to day we heare his voice let vs not harden our hearts There is a time when God is neere and may be sound and that is the fit time to seek him and then is he nearer and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance There is a time when with the wise virgins we may enter into the wedding chamber and no sooner is it past but the doore is shut and all the foolish virgins excluded A time there is when the blessing may be obtained and a time when Esau shal not get the blessing although he seeke it with tears Now is the fit season for all these duties Now learne to know God in Christ or neuer now become a beleeuer or eueâ— an Infidel Enter fellowship with God now or neuer partake with him hereafter Loue the communion of Saints here or neuer shalt thou enioy it hereafter begin to liue eternall life here or thou shalt neuer see life hereafter but abide in death Men are wise inough in outward things to strike while the iron is hote to watch their best windes which blow them profit to foreslow no time in striking vp gainfull bargaines but here as though the wisdome of men were not in them are without all prouidence and haue cast care away and yet how hath the Lord a long time manured vs that like good trees of righteousnesse we should be laden with fruits of righteousnesse and repentance in our due seasons yea how hath his pruning knife of correction followed vs for the same purpose hath not he taken many from the meanes and doth he not many waies threaten to take away the meanes from those that are left doth not the time of his mercie seeme to be dated and full expired vpon vs in that though he hath most fearefully smitten vs with durable and lasting iudgements yet he cannot satisfie his iustice but his arme is stretched out still and seeing that as his hand is against vs our hands are still against him may it not be thought that the period of his vengeance is vpon vs and that the vision of wrath and burden of England cannot long be deferred It is high time then to meete the Lord if after such prouocations yet his wrath may be turned away Wisedome yet crieth in our streetes Gods word in the mouthes of his messengers his workes of mercie and iudgement which runne into our owne eyes all of them call vs to be wise hearted to know the season of our fruitfulnesse Let vs presently answer the Lords present call Say not with thy selfe when I haue dispatched this or that businesse or purchased this or that pleasure or profit or haue ouergrowne such a trouble and distraction as though repentance stood in the change of the outward estate and
peaceably with him Vse 2. This neere relation worketh speciall affection betweene the Minister and people conuerted by him I say not there ought to be but there is also a speciall affection of loue betweene them The Minister loueth him that is begotten by him as if he were his naturall sonne and the issue of his bodie nay euen aboue him seeing it is a more ardent and lasting loue which is grounded in grace then that in nature the loue of women is not comparable vnto it The people haue such in singular estimation for their workes sake The Galatians tasting the sweetnes of the Gospel did receiue Paul as an Angel of God yea as Christ himselfe and would haue plucked out their eyes that is departed from their dearest things to haue done him good The Iaylor beeing conuerted was as readie to wash the wounds of the Apostles as euer he was before to inflict them Lydia constraineth them to tarry with her and all this because they see they owe them which Paul challenged of Philemon not onely their seruice but euen their owne selues vnto them Let Ministers feele this fatherly yea this motherly affection Gal. 4.19 towards their people and like tender mothers reioyce when they prosper and thriue in grace mourne when they are sicke but when they are like to die be readie to die for them and with them such a tender mother was Paul that wished himselfe rather accursed then his countrimen should be cast away We haue many teachers euery where but few such fathers too many Ministers resemble the mother of the dead child who care not what become of the liuing one whom the true Salomon shall in the end discouer to be no naturall mothers of his children And iustly may we call for childlike affections at this day in our hearers especially seeing a number challenge the Church for their mother but deale with their fathers as Simeon and Leui dealt with their father Iacob so farre as they can making them to stink among their inhabitants or like another cursed brood with Cham seeke to discouer their fathers nakednes well may we wish such to become children in malitiousnesse and seriously to consider of this truth which informeth vs that whosoeuer they be that finde not that those Ministers feete are become beautifull who perhaps before were strangers in their hearts whosoeuer for their workes sake receiue them not into the inward closet of their soules whosoeuer in their departure mourne not after them as King Ioash after Eliah my father my father such may be allowed to make question of their conuersion as he may of his legitimation who could neuer come to know who was his father for were the Gospel powerfull in a people a most proper fruit of it would be the conuerting of the hearts of fathers vnto children and of children vnto their fathers Now if any be desirous to carrie themselues towards their Ministers as children toward their parents they must performe vnto them these duties 1. They must giue them double honour 1. Tim. 5.17 reuerencing their persons their places 2. They must partake in all their goods as the Leuites in the law did yea if neede be lay downe their necks for their sakes Rom. 16.4 in way of thankfulnes 3. No accusations must be receiued against them vnder two or three witnesses a dutifull child will not heare much lesse beleeue euill reports of his father 4. In doubtfull cases of conscience resort vnto them for counsell as children to their father 5. Obey them in all godly precepts endure their seueritie be guided by their godly directions as those who haue the ouersight of soules committed vnto them euen as the child ingeniously imitateth and obeyeth his father Doctr. 2. Faith is one and the same in all the elect and is therefore called the common faith Eph. 4.5 there is one faith which is true whether we vnderstand it of the doctrine of saluation which in Athanasius his confession is called the Catholike faith of all Christians because it is a doctrine receiued and beleeued by the Catholike Church or if we take it for the gift of faith whereby we beleeue to iustification Which grace is but one and common to all the elect notwithstanding there be diuerse measures and degrees of it peculiar to some Hence the Apostle Peter calleth it the like pretious faith 1. in respect of the kind of it beeing a iustifying faith by which all that beleeue haue power to be the sonnes of God Ioh. 1.12 Gal. 3.26 2. of the obiect of it which is one Christ the same yesterday and to day and for euer who dwelleth in the hearts of euery beleeuer Eph. 3.17 whom although the fathers of former ages beheld him to come and the latter ages alreadie come yet both reioyce in seeing his day with the same eie of faith the difference is that one seeth it somewhat more cleerely then the other 3. of the same ende of it which is saluation common to all beleeuers called therefore by Iude 3. the common salvation Vse 1. To confute such as foolishly imagine and teach that there may be as many faiths and waies to saluation as there be nations and peoples that the Iewes must be saued by the law of Moses the Gentiles by the law of nature Christians by the Gospel and euery man by the religion he professeth to prooue which vanitie they alleadge Habac. 2. The iust shall liue by his owne faith But we that haue learned that there is but one Christ one way to heauen and one common faith euidently perceiue that euery man cannot be saued in his owne way except some can come to the father and not by the sonne The Apostle Peter hauing learned the doctrine of faith from Christs owne mouth writing to the dispersed Iewes calleth that his faith the same pretious faith with that of the Gentiles teaching thereby that the faith is but one and that published in the Gospel whereby both Iew and Gentile can be saued As for that place of the Prophet the scope of it is onely to vrge the special application of that one and onely true sauing faith which euery man is to labour for that he may liue by it and further is no ground for such fancies Vse 2. This doctrine affordeth vs another way to saluation then the Popish Church and guids manifest vnto vs. For 1. here is no mention of common workes out of the Churches treasurie the Apostle reacheth that the common treasurie of the Church is the common faith which excludeth all merit seeing to beleeue is not to merit but to apprehend not another mans but Christs merits yea the Scripture it selfe speaketh cautelously in this matter least euen our faith it selfe should come in the schoale to be poised with the grace of God when it speaketh so often that we are iustified by faith and of faith and through faith but neuer for faith
the gates of hell here is Sanballat and Tobiah Simon Magus and Amaziah here are false Christs false Apostles Heretikes Tyrants all standing against Christ and making warre against his bodie In all which regards if Salomon in the daies of peace without all opposition hauing an hundreth and three and fiftie thousand and sixe hundred workmen cannot vnder seauen yeares finish the materiall Temple how hardly thinke we must this spirituall house standing of liuing stones goe vp how slowly is it reared hauing more enemies and those no weake ones then Salomon had workmen euen as many as there be naturall men in the earth vnmortified lusts in men or deuils in hell all of them with all their power resisting the proceedings of the Church and Gospel Vse 1. This doctrine lets vs see what great things God hath done for such a people as among whom he hath planted hâ—s ordinances many strong holds and oppositions hath he brought down many enemies hath he subdued many engins of Satan and his instruments hath he broken before he could settle his glorie and cause it to dwell among his people For as it was at the first breaking out of this light to the world by Christs owne preaching neuer was the world on such a fire neuer was any age so fruitfull in tyrannie and heresie so hath it beene proportionally euer since in the seuerall parts of the world where this grace hath appeared Witnesse in these parts of Europe the stirres and tumults in all the countries against the light restored by Luther witnes also the fires and flames consuming the bodies of Gods seruants in our own countrie in and since the daies of King Henrie the 8. of worthy memorie that had it not bin the truth of God it could neuer haue come to this where we see it for which mercie all the land should be mooued to much thankfulnes Vse 2. Let euery man hence be mooued to helpe forward and lend a hand to the beautifying and perfecting of this spouse of Christ that as it were by many hands this difficult worke may become the lighter Among the Iewes euery man brought somewhat to the Tabernacle and so it was reared some more some lesse but euery man something so let the Magistrate bring his authoritie and countenance the Minister pure doctrine and holy life to the building of the Church the rich their riches to the honour of God the poore good affections and all heartie praiers that we may once see Sion in her perfect beautie Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth as some so vnderstand the place of Iehoshuah and Zerubbabel Vse 3. A ground of moderation to beare so farre as good conscience and a mans calling wil permit the imperfections of any Church and in the wants of it carrie our selues as peaceably as may make to the honour of the God of peace and the manifestation of our selues the sonnes of peace as well knowing 1. that it is not to be expected of any Church militant vpon earth to be vnblemished which is a prerogatiue of Christs glorious bodie in heauen 2. by peace small things thriue and arise to their greatnes euen smoaking flaxe cherished groweth to a flame 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest Yet so as according to the extent of our callings we ayme and labour for the pure and perfect estate of the Church For it was a wicked speach condemned by the Prophet to say It is not yet time to build vp the house of the Lord therefore content our selues to dwell in seiled houses and sleepe in sound skins although the Lords house lie wast And hereupon that the Church afore time hath a long time beene wanting in many things tending to the perfection of it to ground a perpetuall imperfection is a peece of Satans sophistrie and argueth the want of that most dutifull affection of children toward such a mother pleading rather for her blackenes then beautie and not reioysing to see this spouse bedecked with all her ornaments The second point in this first dutie of Titus is gathered out of the word translated to redresse but properly signifieth a continuall and instant straightning of things which grow crooked in the Church Whence we learne that there is a continuall bending and inclining of good ordinances in the Church euen in their best estate After that sinne got once into Paradise and tooke the hold of our first parents innocent hearts not the best ordinances that euer the Lord instituted could so fence themselues as to keepe it from them how soone after had all flesh corrupted their waies how were his lawes ingrauen in the tables of mens hearts so forgotten as he must be forced to write them in tables of stone after that how was that law written by his owne fingers generally corrupted and violated as appeareth by Christs reformation of them how his own politie was violenced of Priest and people all the Prophets as with one voice and mouth complaine how al the ordinances of the new Testament were soone ouerturned and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist who euen in the Apostles daies began to worke appeareth in the historie of the Church Hereunto adde the readines of the malicious man to sowe tares the vnwillingnes of the flesh to endure the Lords yoke the busines and curiositie of mans wit and fleshly wisedome which will be adding detracting or deprauing his institutions by a restles turkising of them the state of the Church militant now here now there exercised with continuall vicissitudes and changes as of day and night so of prosperitie and aduersitie according as God giues Kings ouer it either in mercie or wrath protectors or persecutors all these plainely prooue that which is not obscurely implyed that the best things in their best estate are on the bending hand and inclining vnto corruption Vse 1. This point letteth vs see our imperfection in this world and that all our perfection standeth in two things 1. in sight of imperfection 2. in strife vnto perfection For that the Church cannot be perfect is manifest in the continuall declinings of vs that are the members Which should make vs ashamed when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such might haue as perfectly beautified and stablished his Church in earth as euer it shall be in heauen but he seeth it fitter for vs to be brought to an humble walking before him in sence of our infirmitie as also daily to repaire vnto him who is both the author and finisher of our faith that he would be pleased to laie as the first so the last stone of this his building that the whole praise of it may be his Vse 2. They may
himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
men into euill is because they can easilier giue credance vnto the persons of men then soundly iudge of the actions of them Hauing faithfull children After a mans owne person respect must be had of his priuate gouernment and cariage whom the Lord will haue called so neere him as to serue in holy things before him and because it is meete that such a one be a man of experience and gouernment the Apostle would haue him obserued in the priuate ordering of his family whence an aime may be taken how he is likely to behaue himselfe in publike that if his fitnes skil be tried in ruling the lesser and fewer he may the better be trusted with the greater For that this is the reason of all this diligent enquirie is plaine in 1. Tim. 3.5 For if he cannot gouerne his owne house how can he gouerne the house of God We know that he that is not able to guid a boate is not able to gouerne a great ship and he that being married cannot rule two or three of his own children so neare him much lesse can he gouerne a whole Church men and women who in comparison of the other are as strangers and few of them fully knowen vnto him Quest. But in ordering the familie the first care must be had of the wife why doth the Apostle vtterly omit that both in this place and that of Timothie and in both places only mention the gouernment of the children Ans. 1. That care is not excluded 2. The wife is not so absolutely put vnder gouernment as the children but are partly gouerners in the familie with the husband and beeing the wife of a Minister is presupposed to be of that grace and wisedome as that she is able to take vp her owne dutie without such enforcement and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be 1. Tim. 3.11 But 3. and especially because in the gouernment of his children there is a more liuely resemblance of such duties of gouernment which he is to dispense towards the Church And if we looke a little nearer the words we shall see that there is nothing enioyned the Minister as a Father of children which belongeth not vnto him as he is a spirituall father of the children of God For if we respect matter of instruction and doctrine he must haue faithfull children so in the Church by diligent teaching of the doctrine of faith must he bring men vnto the faith or if we looke at matter of manners he must do two things 1. displant vices and plant the contrarie vertues that they may not be accused of riotous or other vngodly courses which also he must publikely performe in the congregation by the word of exhortation and rebuke 2. correct and chastise the obstinate and rebellious that they be not disobedient and so as Minister he hath a rod of correction and the censures of the Church to inflict vpon the obstinate Now in the children of Ministers are required two things 1. for their institution that they be faithfull children 2. for their conuersation they must not be 1. riotous 2. disobedient By faithfull children are meant such as beeing instructed in the faith are at least in externall conuersation answerable to the profession of the faith they make Quest. But is it in the power of any Minister or man to haue faithfull children may not a good man and a Minister too haue most graceles children Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith which is further laid out of his power then by getting himselfe within the couenant But there is no good man who hath it not in his power to instruct his children in the doctrine of faith and also for outward order to make them conformable and in some measure answerable to that profâ—ssion so long as they abide vnder his roofe And if the Lord afterwards for some vnknowen and secret cause by leauing them shew he hath no delight in them such a father may herein comfort his conscience that to his power he hath vsed the best meanes for their good Doctr. 1. He that must reforme others abroad must first beginne at home For as true loue beginneth at home and then disperseth it selfe abroad so true religion reformeth at home first and conscionable reformation beginnes at a mans owne heart The tenour of the 101. Psalme sheweth that Dauid comming to his kingdome 1. reformeth his person 2. his Court and familie 3. his countrie The same course tooke Ioshua I and my house and Hester I and my maids And indeed sound reformation cannot correct in another what it selfe cherisheth neither can teach another and it selfe abide vntaught As if it be a zealous reformation proceeding from pure zeale it hateth disorder most of all in the owne bosome it lesse spares sinne in the owne heart then in the house and lesse in the house then abroad and the nearer this serpent approacheth the more is it feared and fled from Well knew the Apostle that he that cannot abide reformation in himselfe can neuer endure it in another and he that suffereth vanitie prophannes irreligion and disorder in his house he can neuer hate these in the house and Church of God and therfore maketh it a sufficient cause to debarre such a one from the Ministerie 2. How dangerous a thing it is for a man vnreformed in himselfe or family to take vpon him in publike the reformation of other we see in Moses himselfe Exod. 4.24 whom as he was going downe into Egypt to be the guide and deliuerer of the Church the Lord met in the way to haue slaine him and the reason was because his sonne Eliazer was not circumcised and so his owne house was vnreformed Whence we may gather how indignely the Lord taketh it that any man should come to gouerne his house that gouerneth not his owne If Moses himselfe be to plant circumcision among the people much more must all his owne males be circumsiced and this must be done or he shall die for it before euer he come where he must serue the Church of God Vse 1. Let euery man know the due season of this weightie dutie and that is when he hath done with himselfe For then he shall better see the mote in another he shall the better discerne the danger and discouer the shifts of sinne he shall more patiently and pitifully deale against it he shall more watchfully preuent it he shall more zealously purge it which not beeing first done many haue swet in redressing their wiues children seruants faults altogether fruitlesly because they neuer in earnest dealt against their owne Priuate men would faine see publike reformation of disorders and who can blame them but they must beginne by giuing religion a roome in their owne houses and hearts else shall they neuer see that they desire their eies may behold Who euer saw whole Churches
such sâ—ore in these schooles of the Prophets consider that by their riotous and vnthriftie courses which are taken vp by too many they not only staine their fathers doctrine calling and profession but call his fitnes into question and put it also out of question that themselues are altogether vnfit for the Ministery And further if it be so hatefull in Ministers children it is altogether intolerable in Ministers themselues would God a number could as easily wash their hands of it as it is odious and hatefull in them 3. It ministreth vs occasion to bewaile the riotous daies we liue in True is that speach of one The liberalitie of the world hath hurt the inhabitants but the plentie and abundance of our countrie hath set Antonius and Cleopatra againe at strife who can be more prodigiously profuse and riotous yea it seemeth that men can scarse deuise how to spend them fast inough in excesse See we not that the dishes of our fathers were nothing so costly as our sauces their Nobles not better apparelled then some of our groomes that our Nabals feasts though but farmers are like the feasts of a King where shall a man sit downe in the meetings of men where a man shall not trulier apply that question then he that vttered it What meaneth this wast but in some entertainments the idle and sinnefull wast of Gods good creatures is such as set by that of Caligula who must haue his bread guilded it is iustly suspected that all the world of the Gentiles themselues would faile vs of such presidents and what is this other then the nurse as well as the mother of infinite other euills what merueile is it that the hearts of men are so heauie and oppressed as that no sence and feeling of religion can be fastened vpon them How doe mens mouthes runne ouer with impure oâ— vnseemely speaches how do other escapes passe from them exceeding scandalous and offensiue to the Church of God which are in these waies sometimes loosing the holines and chastitie of their soules and bodies sometimes striking vp most gracelesse matches in this their forgetfulnes rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies as Herod in his riotous feast passed his word against Iohn Baptists life a fearefull fruit of this sinne 4. Let euery Christian learne hence to moderate his mind and keepe it within the meane and measure in the fruition of all earthly delights and the rather because euen Gods children are so prone to be carried after the fashions of the world and to exceed in dyet apparell both aboue their calling and beyond their abillitie which is a blot to be repented of and that the more timely because the further the child of God goeth from the meane the more grace he looseth and the weaker is his soule and it cannot be but voluptuous liuing will choke the word euen in the best and therefore it is not vnseasonable to exhort Christians and conuerted ones To gird vp the loines of their minds and be sober Euen as the Iewes and Eastern people at this day tuck vp their long garments to make them more expedite and free to a iourney or busines so Christians iourneying towards heauen must take short their minds from earthly delights and hasten themselues homewards with so much the more neglect of these things as they haue better in their eie Now the rules which will helpe vs in this dutie are these three 1. Before the receiuing of any comfort of any creature acknowledge God the giuer the blesser the looker on 2. Looke to thy selfe and watch thy owne heart in the vse that it be not withdrawne from the loue of the Creator by the creature 3. after the vse take vp the practise of Iob who after his sonnes had liberally and a long time banquetted together he sanctified them and offred prayers and oblations to God according to the number of them all Not disobedient The word in the Greeke is a Metaphor taken from vnruly and vntamed beasts such as know not the yoke but are refractary and headstrong and in this one word two things are alike condemned as well the sinne of the child as the cause in the Parent The former is alwaies a note of irreligion disobedience in the child the latter for most part a note of indiscretion and that is remisnes in the father both of them vnbeseeming common Christians but in a Ministers house may raise a iust suspition that he is not a fit man to order and gouerne the house of God for if euery family of common Christians be or ought to be a little Church is it more then iust and meere that the family of the Minister be not onely not a conspiracie of rebels sonnes of Belial and disordered and licentious mates but such as may ioyne together in the worship of God and holy conuersation for the good example of others Here note these two points First that disobedience of children is a note of irreligion Euen as we noted in the former vice which the Apostle also maketh a note of one giuen vp to a reprobate minde and full of all vnrighteousnesse and marketh for one of the courses wherein the Gentiles walked to destruction and prophesiyng of the last and worst times he setteth in the beadrole of vngodly men which should make the times so bad those that are disobedient to parents And this consideration may be of good vse to all that would be esteemed gratious and religious children to learne to become obedient vnto their Parents in all things with that onely exception or rather interpretation of the same Apostle in the Lord. And this obedience must bewray it selfe boâ—â— in doing all their lawfull commands seeme they neuer so base for God hath set a stampe on them and this with such cheerefulnesse as that so farre as they can come to know them they may euen preuent their good desires not deferring till their duty be demanded and 2. also in suffering 1. themselues to be disposed in their lawfull callings and in their lawfull mariage as Isaac 2. to be rebuked corrected and chastened so yeelding them all reuerence as Heb. 12.9 Neither is the Scripture wanting in motiues vnto this dutie 1. It is a dutie well pleasing to God Col. 3.1 2. It is a iust thing saith the Apostle Eph. 6.1 that beeing in the power of their parents they should perfoâ—me all dutifull obedience towards them It is right in regard of Gods lawe the lawe of nature and the lawes of the Gentiles themselues â—o say nothing of that instinct â—hich the Lord for the conviction of gracelesse children hath put in some of the bruit creatureâ— themselues towards their breeders 3. this is the first commandement with promise that is with speciall promise of blessednesse to the obseruer The second commandement hath a generall promise to the keepers of the law in generall
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
as any lyon or wolfe I haue spared no pray and as subtile as any foxe to deceiue my brethen I haue spit out my venome both to the face and behinde the backes of my neighbours and especially against the houshold of faith the professors of religion Oh what a beast was I in all this But now seeing my vnderstanding is restored vnto me againe I will neuer hereafter carrie my selfe but like a man not making my lusts my lawe any longer but reason shall be my guide nay nor that onely but like a Christian man I will by Gods grace suffer my self to be guided hence forth by renewed reason yea by the word and spirit of God If I must needes in any thing resemble the beasts it shall be the oxe and asse in knowing my Lord and Master the storke and crane and swallowe in acknowledging the seasonable time of my repentance the serpent in Christian wisedome the lambe and doue in Christian meekenes and innocencie and thus resembling them I neither shall be nor accounted a beast nor yet be condemned by any of them But if any loth to leaue his brutish properties will be a beast still and followe his lâ—st it is fit hee should see the ende of his way in one of his predecessors Prou. 7.22 He goeth on as an oxe to the slaughter Many such thinke and pretend they goe to heauen but deceiue not thy selfe no vncleane thing entreth within the gates of that holy citie thou shalt stand with thy fellowes without Reu. 22.15 Without shall be dogges and enchanters and whoremongers and murtherers and idolaters or whosoeuer loueth or maketh lies and one day shall by experience teach thee that the bread of children belongeth not vnto dogges Slowe bellies In these words this people of Creta are by their Poet accused of habituall idlenes and intemperance who howsoeuer to the duties either of the first or second table they were as heauie and slow as any snaile yet in the feeding of themselues and following Epicurus his trade so diligent and instant they were as euery man seemed rather to be a bellie then a man and therefore doth the Poet by an vsuall figure of speach thus expresse them And as this whole hexameter so much more was this part of it more frequent among the heathen who were wont prouerbially to call such persons bellies as they saw addicted to idlenes gormandizing and intemperance Doct. A life led in idlenes and delicacie is condemned both by the light of nature and of the Scriptures Of the former there is good reason seeing it is against that order of nature which God set in all his creatures at the first euery one of which are sâ—ill vnweariably employed according to their first institutions The celestiall bodies stand not still but by miracle In all inferiour bodily creatures if well ordered there must be these three things 1. An order of the parts the feete may not stand vpon the shoulders for that is the place for the head 2. A proportion of them or a symmetry for the eye may not be bigger then the head 3. A function of each of them for euery one of them must haue some distinct office which it must diligently attend vnto 2. And if we looke vnto the Lords institutions with man we shall see that this idle and dronish kind of life was banished out of paradise it selfe from that innocent estate to the preseruation of which all the creatures offred vp themselues to saue mans paines and yet euen then must Adam dresse the garden then when he was a more absolute Lord ouer all the earth then any man euer since was or is ouer any part of it yet might be not liue as many of our gentrie out of a vocation and calling but must abide in that vocation whereto he was called And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies what would he else declare then that innocent Adam was no lesse bound then now we are to employ the most part of the weeke about the things of his calling still in the midst of them remembring to shew forth the loue of his creator and the religious keeping of a good conscience 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse but vpon condition of great industrie and trauell Gods ordinance and commandement is that now in the sweate of our faces we should eate our owne bread prouiding for our selues and ours which is besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience a sweete fruit of our paynes carrying vs more comfortably thorough our way in the world 4. And yet looking nearer the matter we find this order and ordinance of God more forceably fastned vpon those that professe themselues Christians euery one of whom must be so farre from that inordinate walking as that he must withdraw himselfe from such And if any man be he neuer such a professor of Christ will not worke he ought not to eate let him starue his blood be vpon his owne head For such as these in the profession especially whose pride whose ease whose tooth whose play bring in arâ—eareges vpon them vnawares are the spots and blots of religion Now therefore that such as professe the Lord Iesus may the better be contained in this order of God both for the discharge of their owne dutie and the good example of others these reasons are to be considered 1. That God who hath set vs in our callings hath promised also to be with vs to giue vs good successe in them to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour to giue vs his protection in these our waies to feed and maintaine vs by the blessing of our labour in the house in the field in our stock and in our store whereas pouertie arresteth the idle person Prov. 28. the idle shall be filled with pouertie And all this is to encourage vs to faithfulnes and diligence in the duties of our callings See Ioshua 1.8 2. Whereas all other creatures liue vnto themselues man was appointed to liue aswell to others as to himselfe the Church the countrie the familie the poore euery man challengeth a part in euery man And therefore although some other creatures be all a bellie as the crabfish who walketh with her teeth yet a Christian man must be a hand to one an eye to another a foote to another a shoulder to support another he must not only consist of bellie and teeth Aske thy selfe then what good doth my life to Church to Commonwealth to family to men and if thy conscience answer truly little or none then maist thou conclude surely I am rather a
Papists and others deale with such as stand with Iesus Christ and especially that great Antichrist the Pope to testifie his malice and rage against Christ and his truth striketh with the sentence of excommunication both Kings and people whosoeuer receiue not his marke in their hands and foreheads But our comfort is that Christ is not in such counsells no more then he was in that counsell of the Iewes when the blind man was cast out neither the spirit of Christ presenteth himselfe whatsoeuer they bragge and babble of his infallible assistance And againe such as are cast out of and by such counsells if they stand with Christ and for him he presently taketh them vp and meeteth with them as he did with the blind man ver 35. 3. Such also as wickedly profane this high and great censure pronouncing this fearefull sentence either for trifles seeing the Apostles neuer vsed it but against Apostates incestuous persons blasphemers and great offenders or else for malice pollicie mony or any other end then to bring men to soundnes in the faith Doctr. 2. Both Pastor and people must haue care and conscience that they may become found in the faith both in iudgement which is here aimed at especially as also in practise of which the precept is giuen 1. Tim. 5.7 These things command that they may be blamelesse Neither of them must thinke it inough that in the spirituall life of grace they keepe life and soule together except this life be accompained with health and soundnes for as in our bodily life we thinke it not inough that we liue but we prize our health and soundnes aboue all earthly things skin for skin and all that a man hath will he giue for his life and yet of an vnhealthfull languishing and painfull life men are so wearie as with Iob they would seeke for death as for treasures so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules which hold vs vnder that we cannot become the louely plants in the Lords house euen fresh and well liking And that we may be better acquainted with the doctrine and our dutie it will not be vnprofitable to note the difference betweene a spirituall disease and a spirituall infirmitie An infirmitie is a rellike of sinne subdued in the beleeuer but still bewraying it selfe like the grudging of a vanquished ague whereby the child of God is prone to the practise of sinne and is made heauie and backward in performing spirituall duties A disease is the ordinarie preuailing of some sinne or sinnes against grace I say not euery preuailing of sinne is a disease for infirmities may sometimes preuaile not only within the soule but also without the bodie as Noahs drunkennes Lots incest c. but that which is vsually preuailing for some time and more frequent maketh a sicknes and disease in the as in the bodie not euery distemper or qualme or headeach is a disease but some distempered humor which hath beene longer on gathering more tedious in affecting and more dangerous in threating the very life of the patient Now both these may be in a regenerate person neither of them in the wicked the former because regeneration is indeed the roote and possibilitie of all graces but not the act of them the latter because in the wicked is no grace at all against which sinne striueth and grudgeth none against which sinne can frequently preuaile for all is corruption all is rottennes and raigning sinne as it is not in the weakest of the regenerate Vse Let euery Christian labour for soundnesse against both these the which beeing so necessarie as whereon the comfort of all Christian life dependeth I will shortly describe 1. some meanes whereby the carefull Christian may both come by and keepe this soundnes and 2. some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes The meanes which I will propound are three 1. To be carefull to get and keepe a good heart see that the heart be sound that is vpright and sincere for while a man is not heart-sicke all other infirmities and diseases are not vnto death Secondly when the heart is well watch it to keepe it well carefully auoiding whatsoeuer would hinder or hurt the soundnes of it and especially 1. False doctrine which as poison speedily destroyeth the soule whether it be Popish leauen or libertine doctrines of some Protestants 2. Wicked manners which if they be in smaller things are like those slippes and slidings whereby men breake their armes or legges or if in greater sinnes are like those downe falls which threaten the breaking of the necke of the soule and a totall falling from soundnes in religion both these must be shunned because the least sinne breaketh or disioyneth something and so hindreth Christian soundnes Thirdly be carefull to know vse the best meanes of spirituall health and here those which are of daily vse are especially two 1. To keepe a good diet be constant in the word Sacraments prayer keepe thy houres of publike and priuate exercises before the Lord feede vpon the purest foode euen vpon wholesome doctrine not rising out of earth but deliuered from heauen 2. By spirituall physicke or surgerie daily beate downe thy bodie mortifie thy corruptions subdue thy lusts and swelling affections by applying the corrasiues of the lawe and curse of it against the sinnes of thy soule and then bind thy selfe vp with the lenitiues of the Gospell and if thy owne skill faile thee suffer thy selfe if at any time thou be bruised or out of ioynt although it be painfull for the time by Gods skilfull Surgeons to be handled and set in ioynt and so restored to soundnes againe Now the reasons or motiues to the carefull vse of these meanes are fiue 1. drawne from euerie mans necessitie which is not so little as it is little felt and perceiued The poore woman in the Gospel tyred for 12. yeares together with her issue of blood spent all she had on Physitians to cure her of her griefe and the reason was because she felt the paine and tediousnes of it but we who cannot weare out one weeke nor one day in bodily griefe without many complaints can carrie many bloodie issues of sinne in our soules euen from our cradles to our graues and complaine of no griefe no paine and so neuer seeke for cure nay because we deeme our selues sound men we refuse cure when it is offered We reade in the Gospell of a number of people who followed and flocked after Christ for the cure of their bodily maladies and griefes and the casting of deuills out of their bodies but of verie fewe who complained of their spirituall diseases and issues or of the blindnes and deafnes and lamenes of their soules or cryed to haue their sinnes the works of the deuill cast out of their soules And yet is there no necessitie hereof
because men see it not 1. Consider how many we haue who conceiue that they are sound Christians and say they beleeue in Christ they thank God and they hope to be saued by Christ as soone as the best and yet the life of Christ much lesse foundnesse of soule was neuer in them yea nothing else but raigning sinne if to be daily drunke and to be sound stakes on the alebench to sweare to lie deceiue boast contend quarrell contemne the word and Christian practises and men will make sound Christians we neede not goe farre to seeke such sound men 2. Of such as are Christians and of the number of beleeuers how are many crazy and ouergrowne with bad and vicious humors some of couetousnesse some of licentiousnes some of idlenes and some worse then these The creple that lay at the poole of Bethesda eight and thirtie yeares had neuer more neede of putting into the poole then they that should a man looke wholly vpon some and not vpon others with them our congregations would seeme rather spirituall spittles then the Temples of Christians 3. How had the best need of that counsel giuen to the Church of Sardis Reu. 3.2 Be awake and strengthen the things which remaine and are readie to die for I haue not found thy workes perfect or sound before God for the truth is such a generall consumption of grace possesseth the most that were the bodies of many so farre wasted and spent as their soules are from that which hath beene in them long could they not look to remaine in the land of the liuing Secondly it is the soundnes of faith which the Lord is delighted in for neuters and no bodies fish nor flesh hote nor cold he cannot digest but speweth them out of his mouth halfe Christians he accounteth no Christians and therefore be altogether a Christian or thou art neuer a whit What a Christian at Church and a companion at home a bible in thy hands at Church and presently a paire of cardes or dice at home here in the companie of Saints and there of deuills incarnate here of them that feare an oath and there of them that cannot speake one sentence without an oath for the preface the Lord noteth thee for rotten at the core and stampeth thee for a counterfeit although thou beest neuer so cunningly washt ouer Thirdly this maketh all our duties chearefully vndertaken conscionably performed and mercifully accepted it cloatheth all our actions with seeming and sutable affections if they be exercises of repentance with godly humilitie if duties of loue with Christian compassion and charitie without which they were rather as carkases without soules then the fruits of sound and sauing faith Fourthly this soundnes carrieth assured comfort with it both in life and death many are the trialls and temptations of Gods children by the deuill and his instruments and through many afflictions are the Saints passed to their glorie the least of which were able quite to ouerturne them if they had not this sound proppe to leane vpon to which the promise is made that the gates of hell shall not preuaile against it Againe infinite are the frailties and weakenesses of Gods children yea not onely in their declinings but in theit best duties in which they are drawne the nearest vnto God the which would vtterly disheart them were it not that they knewe that is not perfection but sinceritie and a sound endeauour vnto it which is their reioycing here belowe Hezekiah in a sore brunt hauing the sentence of death denounced against him as it seemed out of Gods displeasure for he wanted issue had nothing to comfort him although he was a king but onely that he had walked in vprightnes before the Lord shewing vs that with this soundnes of heart possessing Christ and walking worthie of him we may with boldnes meete the Lord in iudgement yea then when heauen and earth shall be shaken together Fiftly on the contrarie what horrors of their fearefull apostacie haue many carried to their graues the cause of whose withering was euen want of moysture and soundnesse at the roote and most iustly seeing euen the deare Saints of God haue tasted the bitter fruit of smaller declinings and that by improuidence out of which they haue not beene recouered without shame and sorrowe as in Dauid Peter Noah c. If any yet thinke this doctrine more then needeth let him further consider 1. That the day of triall may not be farre off euen our day of famine by particular iudgement or death 2. The generall iudgement cannot be farre off when only such shall be pronounced blessed in whose spirits are found no guile 3. That he may shrowdly suspect himselfe to be an hypocrite who herein differeth from a sound Christian that the one can be content to be called on the other is vnsound at the heart and cannnot endure to be gaged Ver. 14. And not taking heed to Iewish fables and commandements of men that turne away from the truth As the Phisitian or Surgeon hauing cured some disease or sore at his departure forewarneth his patient of such meates and meanes as may bring the same or worse euills vpon them so dealeth the Apostle who hauing prescribed a course by meanes of which this corrupt and rude people should be brought to soundnesse in the faith he chargeth that whereas they had beene formerly addicted to lies and fables which had beene the occasions and feeders of their vnsoundnes and spirituall diseases yet now they should no longer attend to such fables and commandements of men which otherwise will be as powerfull as euer to preuaile against them to the turning of them away from the truth the which is now preached among them 1. the meaning 2. the doctrines Iewish fables Although all fables in matter of religion be to be reiected yet especially he mentioneth these of the Iewes because they were most dangerous of all 1. Because they directly opposed themselues as ouerthrowers of the whole doctrine of the Gospel and the merit of Christ. 2. They were perswaded vnder most strong pretenses for they came as from Gods owne mouth and from his owne people from such as were borne vnder the law so as they were vrged as things of surest ground and strongest authoritie from God himself and his greatest Prophet Moses But what were these fables Ans. Vnder this head may be comprehended all the false glosses and false interpretations of the law of Moses vrging the externall and literall but not the internall and spirituall meaning of the law for which corruption Christ challengeth the Iewish teachers Matth. 5.6 and 7. chapters 2. All their fabulous inuention in their Talmud such as that concerning the comming of the Messiah and the great feast at his comming and of the fruitfulnes of the earth which at that time shall bring forth in stead of eares of corne loues of bread and a number such of which Paul saith they are for number infinite and for
be performed in the first neither ought any creature to be loued so farre as it is an enemie and hatefull to God the creator Psal. 139. I hate the wicked that is so farre as wicked namly their practises not their persons Secondly it must be sound in the order which will appeare in two rules 1. it must be in the greatest measure where is most grace and shew it selfe most friendly and louing to them that loue and are the friends of God It must doe good vnto all but especially the houshold of faith The Apostle commending the loue of the Ephesians which for the soundnes of it he sawe was praise worthie he hence approoueth it that it was towards all Saints and hence the Apostle Iohn gathereth a note that we are translated from death to life if we loue the brethren And herein we haue God himselfe going before vs in example who respected the poore widowe of Sarepta aboue all Israel Now we shall descend fitly to this dutie by these staires 1. by louing God simply for himselfe 2. Christ as man the beloued of God the head of his Church 3. the Church it selfe the bodie of Christ receiuing of his fulnes grace for grace and 4. the particular members must rise vp higher in our affections as the Lord hath highlier honoured them with grace and more expressely renewed his image vpon them The second rule for the right order of sound loue is that it must beginne at home but may not there determine the rule of the loue of our neighbour Christ hath made the loue of our selues and as we are to prouide for our owne good first and that according to the wisedome which the word teacheth first seeking the kingdome the pearle the treasure for our soules and then these outward things for our outward man euen so are we to deriue this loue in this manner vnto the soules and bodies of others according as they are nearer vs or further off in the degrees of grace and nature And here respect must be had 1. to those of our own house as to whom we are tyed either by the bond of marriage who beeing one with vs haue right to the same affection wherewith we loue our selues or of neere blood as parents children or of dutie as seruants he that careth not for these is worse then an infidel and hath denied the faith 2. He that careth for none but these is little better for if loue bee sound within it will be working outwardly As 1. to such as are tyed by any bond of blood or alliance euen without the family 2. to such as are in a perpetuall contract of friendship with vs as was betweene Dauid and Ionathan 2. Sam. 18.1 and Christ had one who aboue the rest was called the disciple whom Iesus loued 3. it must proceed on to strangers as men and as those that may be heires of the same grace of life with vs yea to the poore as well as to the rich Iam. 2.8 9. nay more to our enemies Matth. 5.44 Loue your enemies these are the degrees of sound loue Thirdly this loue must be sound in the seate of it and that must be the heart Rom. 12.9 Let loue be without dissimulation it must not be hypocritall from the teeth outward or fawning but loue must come from a pure heart 1. Ioh. 3.18 Let vs not loue in word and tongue but in deede and truth Fourthly it must be sound in the worke or action of it 1. in preuenting the euill of the brethren not suffering men to sinne 2. in procuring their good The Apostle would haue experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want For if any haue this worlds good and shutteth his compassion from his brothers neede how dwelleth the loue of God in him Fiftly it must be sound in the durance and lasting of it Prou. 17.17 A friend loueth at all times and here trie the soundnesse by these notes 1. If in a milde and iust reprehension it breaketh not off 2. If it hold in aduersitie a brother is made for aduersitie see Act. 11.29 3. If it hold then when iniurie is offered and occasions of breaking off by vnkindnesse or hard measure 1. Cor. 13.5 Loue is not prouoked to anger but suffereth all things In these two latter it resembleth Gods loue which is both constant and closest to a man in the day of his trouble neither taketh it the forfeit of our daily prouocations Vse By all this triall both olde and young may see how farre they are from soundnesse in this grace contenting themselues euen with a shadowe of it for the most of mens loue is grounded either vpon receite or hope of benefit or vpon flesh and fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe louing and selfe seeking not seeking the things of others as well as their owne or not seeking and louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their friends the most loue of men is a lip-loue a semblance a counterfeit and fruitlesse loue diuorsed from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euill and changed into bitter hatred this crazie loue euerie where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith and halting in religion In patience This third ornament of Christian old age is fitly by the spirit of God added to the two former as the preseruatiue of both most requisite vnto all Christians For seeing this vertue is nothing else but a willing and constant suffering of hard and painefull things for Christianitie and honesties sake and further that affliction followeth the faithfull who studie to testifie their loue of God in the loue of man euen as the shadow followeth the bodie necessarily must he that would hold out in Christianitie get this grace to beare off such calamities as follow vpon the keeping of faith and good conscience 2. No man can haue either of the former that wanteth this for these three vertues are like the three graces which goe hand in hand the former leading the latter and this last laying hold on both the former so as if any man would trie the soundnes of the former he cannot better do it then by the sequele of the latter the soundnes of faith discouereth it selfe in the soundnes of loue and the soundnes of loue in a sound patience for as sound faith is louing so sound loue
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
vnto them to be instituted in all discipline and instruction whence the whole information of youth and that generall education which they receiue from Masters or Tutors is by the best humane writer vpon that argument expressed by this same word Secondly he taketh occasion hence to enter into more particular description of such vertues as should cause the faces of the younger women to shine and these be seauen in number 1. Loue of their husbands 2. Loue of their children 3. Temperance 4. Chastitie 5. Home keeping 6. Goodnesse 7. Subiection or obedience vnto their husbands Thirdly he enforceth the necessary practise of all these duties by a disparate argument namely the reproach and blasphemy which otherwise in defect of them will redound vnto the word of God of which three points we are to speake in order Out of the first of which we learne Doctr. What must be the fruit of the elder womens carriage and speach namely the making of the younger wise in the generall wisedome of godlines and honestie Euery practise and euery speach of theirs ought to be either a precept or example of wholsome instruction Prov. 31.6 The vertuous woman openeth her mouth in wisedome the fruit of her lips yeeldeth instruction and her life is a shining lampe which doctrine as it is cleare both here and elsewhere in the Scriptures so is it of exceeding profitable vse 1. To older women to teach them warines in all their words and behauiours and looke to their carriage both abroad and at home as well within their owne houses as the house of God whose eyes are euery where beholding the good and the badde euen in the denne with Daniel and the dungeon with Ioseph that they may walke wisely euen in the midst of their houses so setting themselues coppies of religious conuersation to those ouer whom they are set fasting praying reading instructing in priuate in which priuate duties they shall meete perhappes with much more comfort although publike duties be more powerfull that in all common actions also of life they may bring them to this touch whether they will instruct others in wisedome or no. By which triall if vnpartiall not a few shall find their behauiours and speaches fitted to traine the younger sort to prattle and plaie the busie bodies to scoffe to quip raile heartburne their betters to instruct them to become as bold in behauiour as souldiers to court it like curtezans and at the best to fill their heads with old fables and follies which corrupt minds and breed to more vngodlines whereas they ought in these yeares to account all that time of their life lost wherein the younger sort gathereth not some vertue or good from them And although this lesson especially be directed to elder women yet is it profitably to be extended vnto all Christians of what sex or age soeuer euery of whom ought to sanctifie their speaches and actions by the word and by prayer if euer they would attaine this high point of Christianitie of becomming shining lights and promoters of the glorie and kingdome of God aswell in others as in themselues not speaking or performing any thing vnwarrantably rashly or carelesly or without this aime and end set as a white before their eye namely the edifying of themselues and others 1. Cor. 10.31 2. Whereas it is commonly but inconsideratly thought to be only a ministeriall dutie to make men and women wise vnto saluation we see hence the contrarie that it belongeth not only to other men but euen to women also but with this difference and reseruation that the Mininistry and Ministers are appointed the ordinarie principall and publike meanes of begetting and preseruing men and women vnto God but this more priuate and common instruction is appointed for the encrease and strengthning in that grace giuen Againe the Minister like a good Master builder is to laie the foundation and the rest of the people are like labourers bring filling to the worke and house of God and may not depart from his precepts and directions and therefore Iude exhorteth the Saints to edifie one another in their most holy faith Let not women therefore be ashamed thus to labour with the Ministers in the Gospel no more then those holy women which laboured with Paul nay rather because it is a good note that their names are written in the booke of life let them be incouraged vnto this holy precedencie and testification of Christianitie in euery word action and behauiour neither let them make daintie fearing that in these corrupted daies none will be hastie to follow their right ordered steppes for seeing this is the ordinance of God appointed to this end and vse it shall prosper to the same purpose in such as whom the Lord hath any delight in to build them vp further when they shall heare the gracious speaches of their lippes and see the grace of their liues and as for others let them at their perill neglect their owne duties yet shall it not be without vse in them also as not without comfort to their owne soules in the day of the Lord. That they loue their husbands Now our Apostle teacheth younger women how they should carie themselues in their familes and propoundeth many marriage vertues which ought to discouer themselues in all women called vnto that estate and in younger women are speciall ornaments whose loue modestie chastitie humilitie and subiection should be as the vailes of their heads and as the chaine and garland of their necks The first of these is loue challenging rightly the first place because it is the leader of all the rest and the cheifest of them easily drawing the other after This loue must be set vpon two obiects 1. their husbands 2. their children for this is such an affection as is to be set vpon their owne proprieties and not any besides Obiect But this may seeme a needelesse precept for is it not naturall for women to loue their husbands and children or can a woman â—ate her owne flesh can the members but loue the head or can any monster of women so farre loose naturall instinct as to forget the fruit of her wombe Salomon commanding the child to be diuided knew out of his wisedome that nature could not but worke and bewray it selfe in one of the parties Answ. Many by Gods iust iudgement and their owne corruption are become without naturall affection whome this precept taketh hold vpon 2. The best nature of all if it be not extinguished as in the former yet is greatly corrupted and can produce nothing pleasing to God and therefore hath the Lord bound women to this affection of loue by a surer and straighter bond then that of corrupted nature hauing by his owne commandement laid it vpon them as a calling to walke in that the performance of it might be an obedience of faith and not a worke of naturall instinct a dutie of conscience as well as of affection 3. Though
some rules for the wel doing of such a dutie 1. To begin loue not as the most at the man or in the flesh but in God and for God acknowledging the necessitie of the dutie because God hath commanded it for if it be of conscience it will be lasting it will suffer nothing against God and will encounter against all occasions which would worke change of affection Secondly loue his soule first and principally both hindring sinne in him as Pilates wife although an heathen womā wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties whether publik in the assemblies or priuate in the family as reading prayer catechising and such like watching her seasons and best aduantages vnto both these contarie to the practise of many Iesabels who though there be no neede to spurre free horses yet are powerfull enough to perswade and worke them to vngodlines Thirdly this loue must be testified to his outward estate and person 1. In her cheerefull behauiour at all times out of sicknesse or other afflictions which call vnto humilitie and mourning which opposeth it selfe to the ordinarie sullennes of a number 2. In her wise obseruing his disposition and inclination that she may in all things frame her selfe to please him so farre as without sinne she may in wise passing by and couering his infirmities and bearing his burthen the discouerie of which vnto others and taking vantage of which against himselfe were both to disease her selfe and vncouer her owne nakednes and further in a wise pacifying of his displeasure not growing impatient by his impatience but rather by meeknes of spirit cast milke into his flame and be as Dauids harpe to appease Sauls furie 3. In her carefull diligence to prepare him outward comforts in sicknes and health and that in due season wicked Iesabell comforted her husband in his sicknesse Ieroboams wife as wicked as he and she were yet sought out for his health see the same dutie in a better patterne of Rebecca who prouided for Isaak such meate as hee loued 4. In warie circumspection if God giue her to see more then her husband with the least preiudice towards him to turne away and hinder whatsoeuer would be dangerous to their good estate and welfare thus Abigail saued Nabal and Micol Dauid 5. In louing and to her abilitie liberall entertainement of her husbands kindred and freinds as Ruth did to the freinds of her dead husband In these things standeth the true loue of the wife towards the husband all which she oweth him be he a foole a froward Nabal or whatsoeuer else nothing can loose her from these duties which dissolueth not the marriage bond Now although this text speaketh nothing expressely of the husbands dutie yet may not the husband thinke himselfe lawles or to expect the payment of these duties and liue as he list For not only other places of our Apostle bind him as straite as this doth the wife but euen this place secretly putteth him in minde of his dutie both because he is the fountaine of all marriage duties as of marriage it selfe as also in that all these offices of loue in the wife should be a consequent of his loue yea a thankfull returne of loue for loue for so is the loue of the Church towards Christ. We will therefore in few words shew although not so directly laid downe in the text wherein the husbands loue must bewray it selfe towards his wife that so he may the more iustly require the duties from her And he must expresse it fowre waies First by instructing her and seeking to haue the seed of sauing knowledge sowne in her heart dwelling with her as a man of knowledge Secondly by protecting her from danger as Dauid rescued his two wiues Ahinoam and Abigail Thirdly by cherishing her 1. her bodie prouiding necessaries for her allowing her all needfull honest yea and delightfull comforts so farre as their estates will suffer and this freely and liberally out of his loue which is bountifull for in a Naballs hand or heart as drie as flint is iust suspition of want of loue Shee may looke to be iudged nearer then a child and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him 2. Her soule and in it what grace of saluation he espieth so as she may see he reioyseth in it and her for it in that she is thereby testified an heire of the grace of life 3. The gifts of her mind obseruing what gifts of gouerment wisedome and experience God hath giuen her and employ them that hereby she may see she is not onely not despised but also incouraged when she findeth the heart of her husband trusting in her Fourthly by honouring her As 1. esteeming her his fellow and companion 2. tolerating her infirmities and bearing with her as the weaker vessell 1. Pet. 3.7 for it is a mans glorie to passe by infirmities couering all her infirmities as Christ couereth all his Churches but yet with all patience and seasonablenesse curing so many as he can 3. Suffering himselfe sometimes to be perswaded by her that she may see his good respect of her Abraham must sometimes heare Sarah The want of which wise and holy carriage in many husbands pulleth by force vndutifulnesse on the wife when she cannot see the image of Gods glorie and wisedome shine in his gouernment of her who should be her patterne and glasse but he looseth his authoritie by vndiscreete and childish behauiour he diminisheth her loue by froward teastie hard or niggardly vsage of her so as it is iust vpon him that he be drawne into contempt and to haue the comfort of his marriage withdrawne although it be vniust that the wife should neglect any part of her dutie because the husband doth a great part of his That they loue their children These words commendeth not vnto mothers a bare affection of loue towards their children wherein many are excessiue and too to foolishly with the ape kill and spoile many of their young ones with their ouer-kind clasping and cockering of them but he requireth some maine duties of loue to be performed towards them wherein mothers must walke as in the cheife duties of their speciall calling neither are the most of these duties so proper to them as that the husband hath no stroke in them but are commended to women the rather because while children be young it is their proper employment to be about them and among them within the house whilest the fathers occasions for most part call him abroad The first of these duties of motherly loue is to nurse her child her selfe except health and strength suffer not or else some iust and weighty cause which in the court of conscience will be warranted do hinder A dutie howsoeuer vnnaturally neglected by many of the richer sort for this disease of drie breasts is somewhat a
be not onely the brother and sister of Christ but after a sort his mother both in conceiuing him in the wombe of his faith as also by bearing him daily into the world by a spirituall and holy life But how many that professe Christ and say they expect saluation by and in this name onely yet can blaspheme him rent him in their passion into small peeces they spare not his bodie his heart his blood his wounds his life that should but a Iewe heare them they would more crie out against them then against their owne rulers that put him to death But this was euer the lot of the sonne of God to be smitten and wounded in the house of his friends Vse 2. This doctrine reprehendeth soundrie sorts of men As 1. such as can willingly or without sorrow of heart see and heare indignities against Christ against his profession and professors of his Gospel and doe not rescue the honour due vnto them in their seuerall places and may it not seeme wonderfull in our eyes and eares that the verie Turkes who account of Christ but as a great Prophet and powerfull in word and deed should make it such a capitall transgression so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ and yet we that are Christians who professe Christ not a great Prophet but the Lord of the holy Prophets the Sauiour of the world and our Sauiour also fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies oathes imprecations reuilings and whatsoeuer most wretched speaches against God his Christ his Saints and dearest seruants What is this other then a treading vnder foote that blood which should haue washed vs 2. other professors there be that make sure account of their iustification and saluation by Christ and yet looke to their sanctification which inseparably follows the former as the shadow the bodie there the want sheweth that they haue not that hope they made account of in that they purge not themselues but as foule as they were as blacke are they still the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse but wretched couetousnesse hangs vpon one enuie and malice clingeth to another filthie speaches proceed from a third and the fourth is no changling And doth not this make the name of God blasphemed 3. A third sort there are who take themselues farre afore either of the former and perhappes haue some sound grace in their hearts and yet not watching ouer themselues nor giuing their hearts vnto this doctrine remit of their care and diligence and stand not so fast but that by some fearefull fall or other they dishonour at once God his word themselues and their profession who although they can truely say my course is not that of the swearer curser drunkard adulterer nor of such as are altogether profane yet be becomming slauish to some one lust or by slyding into some one vnchristian action they more dishonour God especially if they be of more note then some other men by a thousand othes or periuries Quest. But how shall we so carrie our selues in our profession as the word of God be not euill spoken of Answ. Laie vp these rules of direction 1. Get a good and reuerent heart which may thinke and conceiue highly of the word which offreth thee and putteth thee in possession of so great things and worketh out such things in thee and for thee For that which we loue and admire we will be carefull least by our default it â—eare euill get knowledge conscience and affection to hide it in thy heart which if it magnifie it so will thy speaches and actions also Secondly neuer professe that in word the power of which thou meanest to denie but gird thy loines with the girdle of veritie for then wilt thou hold out an ornament of that thou first professedst Dissimulation is spunne with a fine thread vpon the loome of an hypocriticall heart but the web of it is like the Gentlewomans cobweb lawne which is rather for shew then vse Colours cannot continue nor a grape which onely cutcheth or hangeth on a briar can growe without vnion vnto the naturall vine so will it be with men who make shew of beeing gouerned by Christ and yet meane not to forsake their swearing lying gaming worldlinesse and other their lusts Such as these who are no better then bryars I would aduise to keepe them in the wast and come not within Gods garden which is no place for them nor within the pale of Christian profession for the Lord will not hold them guiltlesse who thus take his name in vaine and the axe and the fire will meete them if they stand in the grounds of this good husbandman Thirdly in euery thing more regard Gods name then thine owne as one that art taught to praie for the hallowing of Gods name before forgiuenesse of thy sinne or thine owne saluation a man carefully auoideth the branding of his name he will redeeme and rescue his name if it be hazzarded with all that he is worth and much more should we doe Gods Fourthly tender thine owne credit not for selfeloue but for the loue of God a good thing it is to keepe the heart cleane but so to stand vpon the cleanesse of the heart as not regarding the fame that goeth vpon him is a great sinne for a good name especially in a professor is a very precious oyntment Fiftly take not all the libertie thou maist but sometimes depart from thy right before thou wilt dishonour the Gospel Christ in this case departed from his right and paid custome so did his Disciples whose blessed example they imitate not who take all their libertie and â—ake in all that carrieth a shew of right and neuer regard what euill will follow of it whereas the heart must make answer here to two questions What is this my right and then will it doe my profession no wrong then may I take all my right and vse my libertie or else I may not Sixtly praie with Dauid Lord let no man be ashamed because of mee What a greefe and cut would it be for thee who hast not laid aside forehead with conscience to heare the Papists triumph because of thee and the Atheists and scoffers because of thee to say oh these be the stamp of professors of gospellers of holy men and brethren Bible-bearers and Church gadders they are all of a straine I will beleeue neuer a one of them all what shall thy pride couetousnesse crueltie loosenesse cast dung in the faces of all Gods children doth not the offence of one of Christs little ones bring woe inough but thou must offend euery one of them oh then very great is the necessitie of that request that none of them be offended because of thee So much of the duties of the younger women Vers. 6. Exhort young men likewise that they
they may also say let God make my righteousnesse answer for me Obiect But Iacob in that place delt not so iustly but rather cunningly with Laban in helping himselfe to his right by laying the straked rods in the sheepes watring troughes whence it may seeme that a seruant may right his owne wrongs and supplie out of his masters goods his owne wants Answ. But farre was it from Iacob to vse therein any deceit who would not so boldly haue inuocated the name of God to such a wicked purpose besides what he did was by Gods authoritie yea and direction who to helpe him to his right by dreame as himselfe professeth reuealed vnto him such a naturall meanes as in all likelihood he was ignorant of before neither was it Iacobs intention by cunning to conueie to himselfe any of his vncles goods but onely in such meanes as God had appointed expected a blessing from time to come Besides what can this make to any secret conueiance of their Masters goods seeing here was a plaine contract and bargaine betweene him and Laban from all which seeing the counsell was diuine the meanes naturall the contract open and plaine and the end that by the blessing of God he might come by his right Iacob is freed from the imputation of vsing euill craft and out of good conscience professed that his righteousnesse should answer for him Lastly let euery seruant consider not only what his master depriueth him of but withall what he committeth vnto him he hyreth him to be true and not a theefe he crediteth and putteth him in trust with his goods and sometimes with his whole estate which he would not doe to a theefe Now to deceiue such as trust him so farre is against all humanitie For a man to take a purse by the high way to steale sheepe to break an house is a notable point of the euery in it selfe and in our account but none betrusteth such a fellow no man looketh for any better from him no man is deceiued in him but a strong theefe is he that is vntrusty to him that trusteth him and relieth vpon his fidelitie Vse 1. Let this admonish seruants to beware of such vnrighteous waies as are too common and vsuall some purloyning from their masters to diuert to their owne vses some to riot away some to plaie away some to giue away in which courses some are so traded as that much better were it for many masters to trust to a broken tooth or a slyding foote then to put any confidence in them But fearefull is that sentence against them 1. Thess. 4.6 God is the auenger of all such things Secondly such masters as are toyled and iniured by the vnfaithfulnes of their seruants haue great cause to examine their owne waies in former daies and say to their owne hearts haue I beene vnfaithfull to my master and haue I made no restitution seeing I should haue repaied a fifth part more then that I was vniust in that is all confiscate and by Gods iust iudgement may carrie much more with it yea and bring a curse on all the rest see Levit. 6.4.5 Thus ought the vnrighteousnes of seruants to force masters to righteous dealing But shewing all good faithfulnesse Here the Apostle extendeth the former precept and in this forme of words affirmatiuely propoundeth it requiring at the hands of seruants faithfulnesse not onely in regard of their Masters goods but in all other respects wherein a seruant ought to be helpefull to his Master In the former respect he must not onely not wast his Masters goods with the vnfaithfull steward but he must carefully so farre as in him lieth encrease them it is noted a propertie of the euill seruant that he encreased not his Masters talent he is not accused for decreasing it but he put it not forth to his masters aduantage And yet much more must â—e by his prouidence diligence assiduitie and care see that nothing be lost or miscarrie thorough his default after the example of Iacob and Ioseph whose diligence was so approoued that neither the keeper nor Pharaoh himselfe looked to any thing that was vnder his hand In the latter regard he that would shewe all good faithfulnesse must be faithfull 1. In his Masters commands readily and diligently to performe them of conscience and not for eye seruice but whether his masters eie be vpon him or no. Wherein Abrahams seruant giveth a notable presidenâ— whose master sending him to seeke a wife for Izaak he presently getteth him on his way prayeth to God for good successe and dispatch of his busines and the Lord accordingly directing him to Bethuels house where meate was set before him he refuseth to eate the least morsell till he had done his message But how many seruants are there who in imitation of such a worthie example would neglect themselues to dispatch their Masters busines But contrarie hereunto is the idlenes and lazines of many seruants who affecting their owne ease hire others to doe their work and pay theÌ„ with their masters mony or goods wherein the Master sustaineth a double damage so also is that common vice of iourneymen who must first serue their owne turnes and lusts and then their Masters whose present necessitie be it neuer so vrgent can neither command nor perswade the labour of such masterles vagrants 2. In his counsells and secrets neuer disclosing any of his infirmities or weakenesses but by all lawfull and good meanes couering and hiding them Contrarie hereunto is that wickednesse of many seruants who may indeede rather be accounted so many spies in the house whose common practise is where they may be heard to blase abroad whatsoeuer may tende to their master or mistresses reproach hauing at once cast off both the religious feare of God as also the reuerent respect of Gods image in the persons of their superiors 3. In his messages abroad both in the speedie execution and dispatch of them as also in his expenses about them husbanding his masters money cutting off idle charges and bringing home a iust account hereby acknowledging that the eie of his owne conscience watcheth him when his masters eie cannot 4. Vnto his Masters wife children seruants wisely with Ioseph distinguishing the things which are committed vnto him from them that are excepted Lastly as in all his actions and carriage so also in euerie word shunning all lying dissembling vntruthes whether for his masters his owne or other mens aduantage In the practise of which duties he becommeth faithfull in all his masters house Now to incite seruants to all good faithfulnesse hauing shewed the principall things wherein it consisteth Let them consider 1. The promise of blessing made to faithfulnesse Prou. 28.20 the faithfull person shall abound with blessing 2. He that is faithfull in little paueth a way for himselfe to become ruler of much if God see it good for him 3. The curse of vnfaithfull dealing which layeth open a man to
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
as an other Some there are that seeme very religious can come to Church go in the count and companie of Christians and religious persons but verie vnmercifull ouergrowne with couetousnesse and in priuate for a pennie aduantage discharge all religion till Church time againe Others are mercifull inough but carelesse of religion altogether some are iust in their dealings but vncleane or intemperate others are temperate but vniust lyars swearers and no fidelitie in them The Apostle Iames meeteth with all these teaching vs 1. that pure religion standeth not onely in harmelesnes and keeping ones selfe vnspotted but in visiting the fatherles and widow that is the frequent practise of workes of mercie and charitie many say if I were rich I would do thus and thus but art thou a Christian art thou religious then though thou beest poore thou art mercifull Paul commended the Macedonians that beeing but poore yet they were rich in liberalitie toward the Saints 2. in cap. 2.10 that he that offendeth in one point of the law is guiltie of all and he that saith thou shalt not commit adulterie saith also thou shalt not kill now if thou dost no adulterie yet if thou killest thou art a transgressor of the law Vse 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses that neither duties of pietie hinder the duties of their calling nor these stand in the way of the other And he that hath the heart of the wise to know time and iudgement forecasteth both wisely and knoweth one of these to be subordinate but not opposite vnto the other Hence must Christians forecast and remember the Sabboath before hand and so order and husband their times and seasons that there may be place and time and oportunitie for euery good worke in the week-day and especially for the best workes whether publike exercises of religion or priuate prayers and exercises in the family Which wise managing of affaires because men are wanting in therefore sometimes the Sabboath must be encroched vpon and Gods seruice iustled out for some carnall matters other times weeks exercises are neglected because this inconuenience or losse in the calling was not seasonably and prudently preuented the priuate seruice of God also in the family must now and then be laid downe for a time or turne because some other domestical distraction hath deuoured the time allotted for it Let no man then seperate those duties which the Lord hath coupled if thou beest readie to the duties of thy particular calling forget not the duties of the generall if thou wouldst be seruiceable to men forget not in the meane time thy seruice of God If thou canst be diligent to prouide for thy selfe and thy family set sometime apart to looke out to enquire into and releeue the necessities of Gods children family abroad But woe to such knots of companionship tied fast by the deuil to sporting gaming or other vngodly lusts that neither the duties of their calling on the weekeday nor religious exercises on the Sabboath can obtaine them Doctr. 2. That euery Christian ought to keepe in himselfe a fitnes and readinesse to euery good worke is plaine in the Scriptures For 1. in duties of pietie we are enioyned not only to come to the house of God but to take heede to our feete and to wash our hands in innocencie before we compasse the Altar and first to sanctifie our selues before God and reconcile our selues to men and then bring our gift If we preach we must doe it readily and of a readie minde for then we haue reward If you heare you must be swift to heare and readie to heare rather then offer the sacrifice of fooles 2. In performance of duties of loue and mercie vnto men we are called to readinesse in distributing 1. Tim. 6.18 and mindfulnesse to distribute Heb. 13.16 3. In priuate duties when God giueth vs peace and opportunitie we must serue him with cheerefulnesse and good hearts Deut. 28.47 4. In priuate iniuries we must be ready to receiue yea to offer reconciliation and to forgiue which is another good worke and so in the rest Reasons 1. We herein become like vnto God whose nature is to accommodate himselfe to our good whose readinesse to giue bountifully and forgiue freely is hereby shadowed 2. Hereby we also bewtifie and as it were guild our duties when they come off without delaies without grudging murmuring or heauinesse but as from men inuâ—ed to weldoing 3. Hereby we may laie hold of Christian consolation in that this readie and willing mind is accepted where often power of doing good is wanting and indeed the regenerate often want power and abilitie vnto good but to want will and desire is dangerous Vse Whosoeuer would finde this grace in himselfe must trie it by the companions of it As 1. there must be a good heart cheerefully and willingly disposed vnto and in the doing of good 2. Thess. 2.17 The Lord must first mooue and perswade the heart for so the word signifieth as well as to comfort and then establish his to euery good word and worke Hence are we exhorted to do euery thing heartily as to the Lord. The Lord would haue none to offer any thing to the building of the tabernacle but whose heart incouraged him and whose spirit made him willing If thou findest not thine heart accompanying thy duties but thou doest thy religious duties for necessitie law fashion or for some sinister end and thy duties of loue with a straite heart or an euill eye thinking any thing bestowed too good or too much thou hast slaine thy action before the birth it was neuer quickned it hath no life noâ— soule God who loueth only a cheerefull giuer will not endure it 2. He that is continually readie to euery good worke cannot but be abundant in good workes the phrase little differing from that 1. Tim. 5.10 The widow that hath beene continually giuen to euery good worke for else this readinesse could not be other then an idle preparation Dost thou continue in prayer in all things giue thankes hast thou bin diligent in trayning vp thy family in Gods feare hast thou with Onesephorus often refreshed the Saints doth the loynes of many blesse thee and the blessing of the poore and widow returne vpon thee shew me the â—oats and garments thou hast made shew me the knowledge and feare of God in thy family expresse the faith thou professest by such fruits of faith as these are and then hast thou profited in this precept els thou as yet commest short of it 3. In such a partie will be a forgoing and departure with things of price yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands which if it be wanting because many good works are costly a man cannot be ready to euery good worke Now to apply the
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
bid him not God speede and 2. King 3.14 Elisha telleth Iehoram an idolatrous king that had it not beene for the good king Iehosaphat he would not haue looked vpon him nor seene him And yet this hindreth nothing but that we must salute our owne priuate enemies though we may not the open enemies of God 3. If any haue sinned the sinne vnto death we may not pray for them therfore not salute them 1. Ioh. 5.16 This is the former kind of salutatioÌ„ but not that which the Apostle speaketh of in the text but the latter which is a more inward and entire affection betweene such as are of the houshold of faith who are straitlyeâ— knit together then by the bonds of humanitie and ciuill conuersation for besides these they are tyed by the bond of the spirit of faith of a most holy profession and are brethren not in the flesh but in the faith yea heires of the selfe same inheritance in glorie These are said to loue one another in the faith If they therefore be to be kindly saluted which hate vs much more they which loue vs and if they which loue vs in the flesh much more they which loue vs in the faith and that with a most heartie and large affection Hence note 1. that religion bindeth man to man in the straitest bond for 1. the spirit is the tyeâ— of it and hence is it called the vnitie of the spirit in the bond of peace and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ Isa. 11.6 2. Gods image wheresoeuer it is is exceeding beautifull and a great binder especially where renewed and repaired which beeing once espied let the outward condition be what it can be a religious heart seeth sufficient matter of loue and will knit the soule vnto the soule of such a one 3. It addeth strength and firmenesse to all other bonds of nature affinitie desert c. and maketh them more naturall What a true friend was Ionathan to Dauid because he saw that God was with him his soule claue vnto him though the kingdome was to be rent from him for it yet could he not rent his heart from Dauid If Ioseph had not had more then nature he could not but haue reuenged such infinite wrongs vpon his brethren whereas the grace of his heart made him say It was not you my brethren but God sent me before you Consider also of the example beyond all imitation of our Lord Iesus Christ who gaue himselfe to the death for vs when we were yet his enemies 4. This loue must needes be most lasting for beeing loue in the truth for the truthes sake it shall continue so long as the truth doth but the truth abideth with vs and shall abide with vs for euer· and this is the cause that whereas the loue of nature dieth with it and the loue of wicked men dieth with their persons this loue liueth in death yea when goeth to heauen with a man and getteth strength and perfection then faith ceaseth and hope vanisheth away Vse 1. Whence we are taught most familiarly to embrace them that loue vs in the faith and to make most account of their loue Many loue in the face many in the flesh many in nature onely the loue of Christians is a fruit of faith a worke of the spirit and â—herefore a surer bond then they all Well knew the Apostle that none was in comparison worth hauing but this he calleth for no other he careth for no other he mentioneth no other 2. Such as set into any societie with others if he would haue it comfortable vnto him let him strengthen all other naturall or ciuill bonds by this bond of religion let him labour to begin his loue in the faith or if he haue begunne elsewhere alreadie let him reforme the same hereby if he looke for any sound comfort in his estate for this is the cause that men often haue so little returne of loue from their wiues so little obedience from their children so little dutie from their seruants so slender respect from their equalls because they begin their loue and duties at a wrong ende and haue for other respects affected those with whome they liue but the least if at all for grace and religion which of all is the soundest most profitable and most comfortable Quest. But how may I knowe whether I loue an other in the faith oâ— no Answ. By these notes 1. If thou loue him because he is a member of Christ for this loue must be a fruit of faith and knitteth him that hath it to the members as faith doth to the head 2. If thou loue his soule first and will not suffer sinne vpon it 3. If thou spyest and dost reuerence the image of God in him and louest him that is begotten because of him that begat and preferrest the grace of his heart aboue all other outward parts and respects 4. If thou aboue all other things wish him yea if it be in thy power helpe him to a further part in the better part which shall neuer be taken from him 5. If the more thou seest grace to growe in him the more entire thy loue groweth towards him 3. This point sheweth their fearefull condition that make religion the verie cause of their hatred and malice against the godly an apparant marke of the deuill is stamped vpon them who for this cause compasseth the earth that if it were possible he might chase the image of God from off the face of it Secondly in that the Apostle saluteth such as loued them in the faith we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall These Cretians had beene a vile people and of most bruitish behauiour as we haue at large heard in the first Chapter but now there were amongst them such as loued Paul and such as claue vnto him in the faith the Gospel had tamed and subdued them had turned them out of their sauage and cruell natures had made them tractable and docible and of euill beasts had reduced them to Christian affection and conversation but of this we haue spoken before Grace be with you all Amen This is Pauls ordinarie farwell written with his own hand in all his Epistles whereas the Epistles themselues were written out by some of his Scribes And it is added 1. as the marke of his owne Epistle that he might preuent counterfeit writings for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost inspiring the Prophets and and Apostles and not to haue any other bastard writings obtruded vpon her in which practise the deuill was restlesse euen in those times 2. As a testimonie of singular affection and good will which can be by no better meanes expressed then by frequent and earnest prayers and
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
auoided Pag. 114 Children ought to be obedient to their parents Pag. 117 Lewdnesse of children is often from want of gouernment in parents Pag. 118 Euery Minister ought to keepe the Lords watch ouer his flocke Pag. 121 A Bishop ouer others must first watch ouer himselfe Pag. 123 Euery Minister beeing Gods steward must haue a fit calling and properties answerable to that office Pag. 124 The nearer a man is to God in place the more carefull must he be of his carriage Pag. 129 Frowardnesse is euery where of euill report but in a Minister intollerable Pag. 131 Hastinesse to anger a foule blot in a Minister Pag. 134 To be giuen to wine odious in all especially in a Minister Pag. 140 A Minister of all men may not be a quareller or a man of a word and a blow Pag. 145 Couetousnesse in a Minister is a most base sinne Pag. 148 There is much filthy lucre in the world which euery Christian must abhorre Pag. 152 The verie phrase of Scripture speaking of riches should pull our hearts from them Pag. 155 The Minister for the honour of his place must not only be free from common vices but also shine in positiue vertues Pag. 159 The poorest minister must and may be harborous Pag. 163 Wisedome most necessarie to a minister Why. Pag. 172 Righteous dealing a shining ornament in a minister Pag. 175 Ministers must be arraied with roabes of holinesse Pag. 176 A temperate and equall course necessarie to a minister Pag. 179 The word of God is most certaine and infallible Pag. 182 The word is euery way fitted for the instruction of the faithfull Pag. 188 Euery man ought to be a learner of holy doctrine Pag. 194 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Pag. 196 Ministers must set an edge on their doctrine by exhortation Pag. 197 Exhortation is then powerfull when it is grounded on wholesome doctrine Pag. 198 Ministers must resist resisters of the truth Pag. 199 A Minister ought to be a man of knowledge Pag. 201 The Scriptures fully furnish the man of God to euery ministeriall dutie Pag. 203 Errour in life is commonly a ground of errour in doctrine Pag. 206 They spend much labour in vaine who are disobedient to the doctrine themselues teach Pag. 207 The greater the danger is the playner must reproofe be Pag. 215 The Arch-seducers of the world are they of the circumcision who ioyne faith and workes in the act of iustification Pag. 217 Faithfull teachers must timely oppose themselues against seducers Pag. 220 Seducers secretly infect and creepe into houses Pag. 227 Errour is exceeding infectious Pag. 229 An heart set vpon gaine will feed it selfe by falshood Pag. 230 A minister may be plaine in his reproofes Pag. 233 A minister must ioyne wisedome to playnes in reproouing Pag. 234 The Gentiles had their Prophets so called to witnesse against their impietie Pag. 238 It is not simply vnlawfull to alleadge the saying of a profane man in a sermon Pag. 242 Falsehood in word or deed is condemned by the verie light of nature Pag. 245 The Scriptures call brutish men by the name of beasts Pag. 249 Many men are so degenerate that they haue cut themselues from the account of men Pag. 250 A life led in idlenesse is condemned by the light of nature and of the Scriptures Pag. 253 Idlenesse and intemperance are seldome disioyned Pag. 256 Euery truth is Gods and must be receiued whosoeuer is the instrument of it Pag. 258 Ministers must not be discouraged though they be to deale with a wretched and brutish people Pag. 259 No reproofe may be vngrounded but the cause must be iust and knowne so to be Pag. 261 Euery reproofe must be tempered to the nature of the sinne Pag. 263 The sharpest censure in the Church must ayme at the recouerie of offenders Pag. 265 Christians must not content themselues with spirituall life vnlesse it be attended with health and soundnesse Pag. 267 A speciall meanes of soundnesse of faith is to shut the eares against fables and fancies of men Pag. 274 A fearefull iudgement of God it is to be turned away from the truth Pag. 277 The Scriptures account Christians pure but not Puritans Pag. 283 All indifferent things must be vsed in 1. faith 2. loue 3. sobrietie Pag. 291 Divinitie of Scripture is prooued by discouering the inward thoughts of wicked men Pag. 309 A wicked man is euery way a most odious person Pag. 311 Before naturall vncleanesse be purged away euery thing is vncleane to a man Pag. 313 There will be euer hypocrites in the Church Pag. 317 There be many characters by which hypocrites may be known discouered Pag. 320 No example of man must turne vs out of a godly course Pag. 331 Ministers must feede their people with wholesome doctrine Pag. 333 Wholesome doctrine must be applyed to the seuerall ages and conditions of men Pag. 339 Olde men must first be taught their dutie why Pag. 342 Sobrietie especially enioyned vnto old men Pag. 345 Elder men ought to carrie a seemely grauitie through their course Pag. 346 Moderation of lusts and passions is a most seemely grace in an old man Pag. 347 Soundnes of faith especially required in the Elder Pag. 351 Euerie man must learne to repaire the decay of nature with soundnes of grace Pag. 352 Soundnesse of loue is iustly called for of olde men Pag. 355 Sound patience is more especially commended to the elder sort Pag. 358 Women are as straitly bound to the meanes of their saluation as men Pag. 362 The generall rule for womens behauiour is that it must become holinesse Pag. 365 False accusing specially forbidden to women Pag. 368 Drunkennesse in elder women a most hatefull sinne Pag. 370 It is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. Pag. 371 Euerie Christian woman must cal on others with her selfe to a godly course Pag. 373 The fruits of the Christian carriage of the Elder women must appeare in the younger Pag. 375 Christian women must loue their husbands Pag. 377 Women ought to loue their children and how Pag. 382 A discreet carriage is a beautifull grace in a young woman Pag. 384 Chastity is an essential mariage dutie Pag. 385 Women ought to keep their own houses Pag. 389 Goodnes is required in women what it is how Pag. 390 Women must be subiect to their husbands wherein and why Pag. 391 Profession without practise causeth the holy name of God to be blasphemed Pag. 398 Young men must order their wayes by the word Pag. 404 The Pastor must sometimes entreate where he may command Pag. 408 Sobrietie is a vertue fitly commended to young men Pag. 410 Consent of good life and holy doctrine make a sweete harmonie in a Minister Pag. 413 It is possible for a man by grace to liue vnblameably Pag. 416 Faithfull Ministers shall not want withstanders Pag. 417 Resisters of