rules 1. So to exhort as that the consciences of men may conclude that euen there where he perswadeth and entreateth he hath power to command and terrifie though in his loue he lay downe that power for the present 2. That he doe not there exercise lenitie where the case requireth seueritie nor mildnesse when the case requireth the worke of seruent zeale As first where sinne waxeth bold the Minister must put on boldnesse If a calfe stand before Moses it is a case wherein the mildest man vpon the earth must forget his meekenesse and cloath himselfe with zeale for the glorie of God Sometimes the Minister is to deliuer the word as it were in a soft and still voice and sometimes he must change his coppie and lift vp his voice like a trumpet to shewe Iudah his sinne and the people of God their transgression Secondly when admonition and exhortation will not serue to cut off sinne but there is rather a reioycing in it Here Paul himselfe will put on his authoritie 1. Cor. 5.2 13. put away from you that wicked man Thirdly when the ministerie is or is like to be drawne into contempt then especially must it put on power and authoritie This was the practise of the Apostles who were forced often partly by the low estimation of the simple and ignorant who esteemed of the preaching of the Gospel but as foolishnes and partly by the malitious oppositions of the false Apostles who depraued their ministerie as weake and vnlearned to be long in the challenging of their calling power and authoritie see 2. Cor. 10.2.8 c. Vse 1. Ministers must labour wisely to discerne betweene persons and actions as Ioseph did betweene the persons and causes of Pharaohs butler and baker and speake differently to the tractable and stubborne children and seruants must not be dealt with alike Christ spake not to the Priests and people alike nor Iohn Baptist to the Iewes and Scribes alike nor Paul to the Galatians and Ephesians alike but Gods mouth must separate the pretious from the vile Compassion must be had vpon some but not all others must with feare be pulled out of the fire neither may the Publican and Pharisie looke for the same sentence and iudgement 2. Whereas men cannot endure preachers who leaue exhortation to thunder out damnation let them know that if their sinnes be growne bold as an harlot and the word of meeknes cannot preuaile against them we must then come with a rodde and not the spirit of meeknes otherwise as Christ was most meek in his life and doctrine so should his Ministers be also The third point in the verse is the vertue commended to the practise of young men and that is the grace of sobrieeie which moderateth the minde in the lusts and affections in generall and is not to be restrained to that outward sobrietie which is opposed to intemperance in meat and drinke for it is taken for graunted that intemperance must be nipt in the head and broken in the shell before it be hatched and outwardly produced into the life This appeareth 2. Tim. 2.22 where Paul in other words prescribeth the same dutie vnto Timothie flie the lusts of youth not meaning thereby such vncleannes and lasciuious filthinesse wherewith gracelesse young men were carried away for Timothie was now of such grauitie as befitted an Euangelist but he would preuent in him all that violent course and carriage of affections vnto which that hotter age is more propense not fearing that Timothie would breake out into filthy vncleannes of lusts so much as least his youth should carrie him to rashnesse pride selfe conceit and so cause him to fall through too much confidence Now how fitly is this precept directed to young men the sinne of whome is the strength of lusts Salomon himselfe ascribeth this to their age to carrie much indignation wrath griefe in the heart and much euill in their flesh that is many noysome and troublesome lusts wherewith through their heate they are assayled Of their presumption and ouerweening themselues wee haue instance in the young man All these haue I kept from my youth Of their want of consideration and experience in another young man who heedlessely went on to destruction as an oxe to the slaughter or a foole to the stocks euen so went he Of their rage and heat with vnadvised rashnes in Rehoboams yonger counsellers stirring vp their master to needles terrors and threats Of their prodigalitie and vncleannes in the younger brother called the prodigall sonne who spent all vpon harlots all which things are not spoken to free other ages from such inordinate lusts for naturall corruption is not idle in any age but incessantly is hatching euill motions and actions but of all ages youth is most fertill and abounding as the fattest grounds with weedes with all wicked inclinations vicious and raging affections and there is no vice vnder the sunne vnto which it is not after a speciall sort subiect that it is a singular fauour of God for a youth so innocently to passe ouer his younger yeares as that some notable blot or inconuenience cleaue not to him which perhaps long after craues his seruice or addeth vnto his sorrowes But if these be not reasons weightie enough to drawe young men to this grace of sobrietie we might adde many moe As 1. to satiate ones selfe with his owne wayes argueth an heart declined from God Prou. 14.14 2. The Lord himselfe mocketh vnbridled youth Eccles. 11. which is a most seuere iudgement for God neuer laugheth at vs but we haue cause to weepe that which men laugh at as a tricke or touch of youth or some light slippe the Lord laugheth at because it is to be brought to a more righteous iudgment and consistorie 3. What a fearfull sinne and iudgement it is to be giuen vp to a mans owne hearts lusts seâ— Rom. 1.26 and Ier. 9.14.15 4. The commandement of God Eccles 11. Put away anger c. Oh but we shall depriue our selues of the pleasure of our liues but the wise man hath an answer readie that youth and morning is but vanitie that is soone gone and without great heed lost irrecouerably Now the meanes to attaine this vertue First beginne at the heart be sober minded get an humble heart which will frame to an humble carriage in behauiour speech apparell for the smalnesse of a man in his own eyes crosseth those ouerweenings and ouerdeemings of youth whereby they thinke they knowe more can doe more and better then the auncient it will make them suspect all their counsells which if Rhehobams young men had done they had preuented that great rent of the kingdom at that time it will make them sit silent before the elder and suffer themselues to be lead by their experience Secondly consider that these inward lusts are great sinnes though they neuer breake out into externall actions which naturall men see not so to be and therefore
lambe slaine from the beginning of the world both 1. in regard of Gods counsell and 2. of the promise to Adam and 3. of the efficacie of his death the sauing power of which was the same to all beleeuers yesterday to day and for euer and thus euen Abraham saw his day If to the Gospel which is a peculiar doctrine concerning Christ it is called an eternall Gospel not that it was eternally preached for it was a mysterie kept secret since the world began Rom. 16.25 but 1. because it proceedeth frō the eternall counsell of God 2. it containeth the word◠of eternall life and 3. it remaineth for all eternitie Finally if to our effectuall vocation by this word yea and our whole saluation he gaue vs of grace and purpose saluation and effectuall vocation before the world began that is in his counsell and decree Vse 1. Hence we see that the Popish doctrine of iustification by workes was preuented euen before the world began For if God laid all the degrees of our blessednesse vp in himselfe before the world much more before we were in the world who seeth not that all our saluation is freely comming vnto vs both in the promise and execution or accomplishment of it not according to our workes but according to the good pleasure of his will If it be here alleadged that God in electing vs foresaw our faith and workes and therefore elected vs. The answer is that that is vnsound seeing faith in Christ is a fruit and effect of election not going before but following after it Whence Paul saith that God had mercie on him not because he foresawe that he would be faithfull but that he might be faithfull And we are elected before the foundation of the world that we should be holy and without blame If yet it be said that God might as well foresee the faith and works of his elect as their saluation I answer he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation and so did decree them but the decree in regard of the beginnings and motiues to election cannot be otherwise then free and absolute if that of the Apostle be true that we are iustified freely by his grace And if God cannot elect men to life except he foresee that they will vse their free-will well as the Pelagian or that they will become faithfull and righteous necessarily must this decree of God which is the first and eternall principle of all things depend vpon some other externall beginning out of himselfe contrarie to that of the Apostle who saith that he predestinated vs to bee adopted through Iesus Christ in himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well obserueth that is finding no cause neither present nor to come out of himselfe of this his most iust counsell and decree Besides saluation beeing but one and one way vnto it and Gods decree but one how should by the former doctrine any infants be saued in whom the Lord could not foresee either faith or workes So that as the former doctrine called vpon vs to giue God the honour of his truth so doth this to giue him the glorie of mercie in that it is his good pleasure euen before all times to giue his a kingdome freely to which purpose he giueth faith freely works of faith freely the end of faith which is the perseuerance of it vnto saluation freely and in a word as the decree before all times so grace and glorie in due time most freely Vse 2. Did God thus freely loue vs when we were not much more will he now beeing reconciled vnto him by the death of his sonne If while we were yet sinners and enemies he set his loue vpon vs much more now beeing iustified and friends will he saue vs from wrath Thou maist be sometimes frowned vpon yea buffeted and vnder the roddes of God to the breaking of thy heart but yet all these proceeding from this loue are farre from breaking it off to thee who hast euer tasted how good the Lord hath beene to thy soule Well maist thou cheare vp thy heart and say why art thou cast downe my soule what is it that can separate thee from this loue which hath two excellent properties namely to bee free without desert and constant without end nay trust in God rather yea repaire with the boldnes of a child to thy father that loueth thee neuer the lesse because he correcteth thee and strengthen thy prayers herein that his loue will not suffer thee to want things meete for thee Vse 3. What an hainous sinne were it to requite such a free loue with hatred repaying euil for good which consideration alone should make vs smite our hearts be ashamed of our vnthankfull sinnes it is a note of one who hath tasted of this goodnesse to be grieued for his sinne in this respect that it displeaseth one who hath bin such a good God vnto him Vse 4. Let vs expresse this vertue of God towards our brethren not so much waighing their deserts no mote then God doth ours but be readie to repay good for euill loue for hatred blessing for cursing knowing 1. that it is the grace of a dutie of loue or mercie when it is free 2. that the heathen can doe one good turne for another 3. that hereby we shall be sonnes of our heauenly father who suffereth his raine to fall and sunne to shine vpon the iust and vniust doth good for euill yea ouercommeth euill with good Secondly as God laid not the foundation of the world so soone as the foundation of our saluation but prepared a remedie before the maladie it is our parts not onely to magnifie this grace in him but to imitate it by labouring to couer the faults of our brethren when they are committed and not as the manner of many is to amplifie euery circumstance of offences done whereas we should make the best of the worst euen in the worst the meekenesse of spirit must euer temper our zeale against their sinne and prepare couers and cures as fast as they breede offences but especially if in good men and professors of the Gospel a weakenesse breake out woe to that man who with open mouth is readie by that occasion to disgrace not them onely but the whole profession by reason of them v. 3. But hath made his word manifest in due time by preaching Hauing seene how the maine promise of life eternall hath beene made by the God of truth we are now to consider this truth of God further in the accomplishing of that in due time which he promised before all times And then was that promise accomplished when the word was made manifest which manifestation is amplified 1. by the circumstance of time in due time 2. by the meanes of this manifestation that is by preaching For the meaning of
Neither of these two were simply lawfull nor by the law approoued to be done but after it was done the Lord prouideth a law to auoid the greatest confusion by tolerating and not dissoluing it neither is the law vnrighteous herein seeing it neither approoueth it nor simply permitteth the fact but supposing such a disorder may be done sheweth what is best in such a confusion so the Lord tolerated the bill of diuorce but neuer as agreeable to his will but as obseruing a wise rule of lawgiuers that in publike corruptions speciall euills are then to be tolerated when they cannot be cured without a more grieuous publike euill If it be here said that the wisedome and power of God might haue amended or cut off such disorders if he had so conceiued of them I answer it is a vaine allegation of men not considering that the Lord then susteined the person of a lawgiuer to a people whom he chose aboue all the nations of the earth and not of a Iudge Obiect Deut. 25.5 The law was that a brother dying without issue the next brother who perhaps was married must marrie his brothers wife Ans. We shall not neede to answer with some of the learned that the widow was not to become the wife of the brother suruiuing but that he was to goe in to her and doe the dutie of a husband in raising seede to his brother but that it was a speciall commandement for those times for certaine persons and causes For it was not so generall as some may take it seeing 1. it must be meant of brethren dwelling together that is such as had not planted themselues in some other familie 2. and not if any brother should die but if the eldest or first borne whose name and family must be preserued and reared both in type and signification of the prerogatiue of Christ the first borne of many brethren as also for the preservation of inheritances to families and by families the politie and ordinances of God amongst his people Now these speciall considerations cut off all pleas for polygamie and the rather seeing Christ hath since put an end to all ceremonies and shadows and called vs vnto his first institution Vse 1. In that this practise was euer condemned in the word and yet come to such an height euen in Gods deare seruants that scarse they reteined any sence of the sinne learne to breake off euery sinne in the beginning a crooked custome quickly groweth to a rule the instance sheweth that not only beleeuers of old but euen Ministers who should haue hindred the sinne in others were themselues intangled in it There are two great mischeifs in the admission of sinne the first is the treasuring vp of Gods wrath against the soule of the sinner who while he hatcheth sinne the Lord hatcheth iudgement the second is the sencelesnes of sinne through the repetition or custome of it for the heart is by little and little stolen away and the sinner becommeth like Ephraim as a doue without heart that is without vnderstanding of the sence and danger of sinne through too neere acquaintance with it he that liueth in a mill we say hardly discerneth of sounds and he that hath beene in a noysome place is stuffed euen so many a one we see who a while will straine curtesie with some sinne as drunkennes swearing riot wantonnes gaming but after the second or third greeting grow so familiar as they seeme in their eies to be vertues at the least necessarie vices Thus by Gods iudgement the heart is hardned and sinne riseth to his regiment men are of too good nature too soft and gentle in the case of this acquaintance and too loth to offer it the least discourtesie which is a maine cause why the Prince of the aire the patron of it worketh so mightily in the sonnes of disobedience Let vs therefore apply our hearts to learne the Apostles exhortation Let no roote of bitternes spring vp to trouble you Let vs beware of rooted sinnes shut the doore of the heart that Satan may finde no entrance whose manner is where he finds the least welcome to bring in seauen spirits worse then himselfe and if he can sow a seed if it be no bigger then a graine of mustard seed he hopeth the next haruest for a great tree of it sinne seemeth verie reasonable in the beginning and the tempter saith is it not a small one But if the Lords Samsons suffer themselues to be bound with small cords at the first which they may thinke to breake from at their pleasure the enemie will ere they be aware bring on them the two new ropes which will hold them fast inough till they be made a pray for the spoyler Vse 2. Neuer let examples of men preiudice the truth of God If we see a good man fall we are readie to thinke that vice no longer a sinne espcially if we see not the sinne required vpon the commission We see Abraham himselfe led into a sinne and ouercome 1. by common custome 2. by the motion of Sarah enticing him through infidelitie to take Hagar so in other Patriarkes we see how readie the children were to take the colour die of their parents And therfore from hence let the blinded Papist say their fathers worshipped in the mount with the Samaritans or before such and such altars and images and so will they also Let the profane swine of the world say Noah was drunke Sarah lyed Iacob had many wiues and why may not we and so thinke they haue a sufficient couer As for all the Israel of God they walke by another rule then that of the world the guise of which is to lie in wickednesse and giueth none but crooked directions nor by the naked examples of the best men who haue their wandrings but that of the word which is as the cloud and pillar to guide them in all their iourneys Quest. But how shall we profitably behold the examples of the Saints Ans. By obseruing two rules 1. If we make their falls and infirmities a glasse to behold the same in our selues either for the present or else suspect them in our selues for time to come 2. If with iudgement we waigh examples by the word I say not number them but waigh them in the ballance of the sanctuarie and trie them by the touchstone of the Temple It is verie liable to exception to say others that are learneder wiser greater grauer doe so and so and teach thus and thus but what if the author be blinded as euerie man may become a lyar or what if he will not speake the truth because he will not be a meddler or beare the times displeasure this is such an argument as whereby Christ himselfe should haue beene denyed for did any of the rulers beleeue in him Salomon saith that he that beleeueth hastily is light in his heart and the reason why examples ouercarrie
not appeare in him who is to be admitted into that calling which proposition must not so be vnderstood as that euerie hastie man is to be debarred from the ministerie for this infirmitie will dwell with the best but sheweth that he that ordinarily is so fierie and furious as euen small trifling occasions inflame him and herein is so farre from crossing and curbing his corruption as that he rather followeth and fostereth it this man is vtterly vnfit for the ministerie For 1. whereas a minister ought to be a man of iudgment knowledge and vnderstanding for these are most essentiall vnto his calling yea a man of such wisedome as whereby all his actions ministeriall and common should be ordered this flashing anger ouerturneth for the present yea and drowneth all his iudgement for what other is it then a little furie and a short madnes which the wise man had well obserued when he said that whereas the wise man ordereth all his works with iudgement anger resteth in the bosome of fooles and where it resteth it ruleth so as there is no place for wise deliberation but a rash carriage of matters according to the heate and headie violence of the distempered affection Not vnfitly therefore doth the same Salomon note that he that is slowe to wrath is of great wisedome and that he that is hastie to anger committeth folly Secondly the pestilent effects and fruits of anger and the naturall daughters resembling the mother are such as in a Minister of all men are intollerable as swelling of the minde so high and so full as there is no roome for good motions and meditations which should wholly take vp the ministers heart to dwell by it the often arming of Gods enemies and harming and wounding of his friends for anger is cruell and wrath is raging it cares not for any nor spares any that come in the way of it for who can stand before enuie And from this indignation of heart proceede vsually impietie against God for all prayers and parts of his worship are interrupted contumely against men for the bond of loue is broken clamor of speach violence of hands temeritie of actions late repentance and many moe such symptoms of this desperate disease for he hath lost all the bridle and moderation of himselfe I had almost said his reason for I thinke Salomon saith no lesse affirming that such a man as cannot refraine this reuengfull appetite is like a citie broken downe and without wals Now what gouernement is he worthy of especially in the Church of God that ordinarily looseth all the gouernement of himselfe Thrirdly the Minister standing in the roome and stead of God ought if he would resemble him to be a mortified man for till he haue put off this filthie fruit of the flesh can he neuer liuely expresse the vertues of God who is a God of patience meekenesse much in compassion slowe to wrath and much lesse can he fitly stampe and imprint that part of his image on others yea or teach them to withstand such hote and hastie affections which so suddenly surprize and enflame himselfe Fourthly as the Minister is to be a meanes of reconciling God vnto man so likewise of man vnto man which commendable dutie an hastie man can neuer to purpose performe nay rather be stirreth vp strife and marreth all whereas Salomon obserueth that onely he that is slowe to wrath appeaseth strife for this vnrulie passion will disable a man to heare the truth of both the parties indifferently nor abideth to heare the debate but it will be thundring threats before time serue to take knowledg of the matter Fiftly this vice preiudiceth all his ministeriall actions 1. in his owne world For the Minister shall often meete in his calling with those both at home and abroad who in many things are farre different from him both in iudgement and practise yea some of weakenes and others of obstinacie lothing euen his wholesome doctrine Now his calling is and consequently his care should be to gaine these to the loue and liking of the truth to which end he is not presently to breake out into anger for thus he sets them further off and scandalizeth such as otherwise he might haue wonne no more then the Physitian is or may be angrie though the weake stomacke of his patient loath and cast vp his wholesome physicke for that would set the patient into further distemper but such must be restored by the spirit of meekenesse 2. in his peoples hearts by alienating their loue and affection which are easily worne away with the distastfull fruits of this hastie anger let him instruct admonish reprooue euery one findeth this euasion one he doth in anger an other not in loue and so his whole worke is lost and become fruitlesse whereas by louing vsage hee might haue pearced his people with a permanent and lasting affection and wonne better entertainement to all his proceedings Vse 1. All this must teach the seruant of the Lord to be gentle to all men apt to teach suffering the euill and instructing with meekenes the contrarie minded Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meeke disposition not that they are to shewe irreligious mildnes in Gods matters nor to exercise such patience as can beare all things nor such lenitie as men should be flattred or endured in their sinnes For there is a vice which shrowdeth it selfe vnder the maske of a vertue and that is a stockish senselesnes or a sufferance of any euill without any great sense of it condemned in the Angels of the Church of Thyatira suffering the woman Iesabel and of Pergamus suffering those that maintained the doctrine of Baalam and of the Nicolaitans But such a patient nature is required as was in the Pastor of the Church of Ephesus I know thy works and patience and that thou canst not endure and beare with them that are euill but thou hatest the doctrine of the Nicolaitans which I also hate The Minister then must be patient and suffer the euill But what when he heareth them floute at the word blaspheme raile on the Ministers No but he must instruct them and so farre onely vse meeekenesse as may lead them vnto amendement so were the Apostles gentle as a nurse with her little ones tenderly handling them but not suffering them to harme or mischiefe themselues Vse 2. Seeing anger is not only an enemie to the Ministerie in the Minister but in the hearers let such as are swift to heare be slow to wrath as beeing a great enemie to a teacheable minde causing men to cast-off all such instruction as commeth neare them or wageth warre against any affected lusts And this not onely it doth in the wicked but often in the godly themselues as Asa otherwise a good King yet was wroth with the Seer and put him in prison And
an oracle haue out of a drunken mans mouth which is so accustomed to speake lewd things and one who hath shaken hands with the most base and wicked companions in a countrie which is an other inseparable companion of this sinne Hos. 7.5 In the day of the King the Princes made him sicke with wine and what followed he stretched out his hand to scorners so the Minister beeing hmselfe mocked with wine he giues his hand of fellowship to mockers of God of all good things and all good men Besides with what face or fruit can he disswade from idolatry who is tainted with the vilest kind of it hauing made his bellie his God more diligently seruing it then God himselfe How can he perswade to the sober and temperate vse of Gods creatures who himselfe continually abuseth them to surfeting and intemperance how can he call others to the mortifying of lusts to breake through the rule and tyrannie of sinne to the fostering of the motions of the spirit to the adoring of their profession by walking as the children of light who himselfe strengtheneth his lusts which fight against his soule who hath made himselfe such a slaue to his drinke as he cannot well sit but betweene the wall and the cup or not without the cup at his elbowe who beeing drunke with wine cannot be fulfilled with the spirit and who delighteth in such workes not of the day but of darkenes and of the night yea walloweth in such lusts as the very heathen walked in 1. Pet. 4.3 yea some of them were ashamed of This sinne then beeing euerie way so vile in this subiect it appeareth how iustly it is forbidden by our Apostle Vse This fearefull sinne is exceedingly crept into the Ministerie which no doubt is a great cause why it aboundeth so among the people For although Timothies and Titusses ought to practise exemplary temperance and sobrietie so farre as their health will suffer yet many here passe all bounds and goe beyond not onely their credit and abilitie but euen that which their health and life can well endure to whom that precept were vaine drinke no more water but a little wine for your healths sake but rather drinke no more wine for thy lifes sake so immeasurably are a number addicted hereunto that they make their bodies like runlets oâ— wine caskes and come too to neere M. Bezaes embleme of a Dutchman Obiect But what may not a man be merrie and what was wine ordained else vnto and if any other man why not a Minister Ans. If a man were readie to perish and had greife of heart such a question were seasonable then Salomon himselfe would call for wine or in some other solemnities more libertie may be taken but a paineful Minister hath other more serious imploiments then to feed vp his hearâ— in meriments and what a sober and graue carriage befitteth him we shaâ—â— after see 2. The Hebrew phrase as lesning the sinne so speaketh 〈◊〉 plaine drunkennes which indeed is not the true mirth of the heart but 〈◊〉 oppressing and deading of it vnto dutie Thus was Ammons heaâ—â— made merry with wine and Nabals heart was merrie within him But theâ—â— merriments had a wofull end the former was slaine instantly and the 〈◊〉 by the Lord ten daies after Obiect But why should men stand vpon such precise points such fellowlike men maintaine good companie and win the hearts of their people Ans. It is to stand vpon points for a Minister not to drinke and quaffe till he knowes not where he stands or how to stand but such as stand not vpon such points I know where without repentance they shall stand in the day of iudgement they haue beene good fellowes in sinne and so are they likely to be in damnation they haue kept company so long together as now they shall not part companies but be cast together to hell Obiect But I drinke not to drunkennes I would be loath to take more then I can well carie away Ans. But it is too much for a Minister to lie bezelling in the delight of his tast in beholding the coulor and remembring the mixing and yet much more to be mightie to drinke and strong to powre in strong drinke and though thou be not so dead drunk that thou canst not stand on thy legges and be thou neuer so able to carrie drinke and laie others vnderboard yet shalt thou not escape the woe proclaimed against thee seeing not onely drunkennesse but drinkings are condemned as one of the wayes of the vnconuerted 1. Pet. 4. Obiect But it seemeth no such great matter honest men are sometimes ouertaken many mens braines are weaker then other and such infirmities the Lord will not be so straite in Ans. True it is that as in Germanie so with vs the custome of the sinne hath taken away the sence of it but yet the lesse it cryeth out in the eares of mens consciences the more noise maketh it in the eares of God And can that be a small sinne in any man and much more in a Minister which the Lord vsually so fearefully reuengeth both here and hereafter and that with the sharpest arrowes of his quiuer and the greatest plagues that the treasure of his wrath can afford for it is plagued with many attendant sinnes euen the violence of the whole law of God For 1. it steales away the heart from God and his worship for where the cupps are attended there can be no care of sanctifying his name obseruing the Sabbaths but the mouth is filled with oathes the heart with lewd things and the whole man with profanes 2. It kills the bodie against the sixt Commandement weakneth the members corrupteth the sences enflames the liuer annoies the stomacke suffereth neither head nor feete to doe their duties it is full of quarrells and desperate strokes beating out of doores seruants children and her whom he should laie in his bosome 3. It fireth and enflameth all manner of lusts against the seauenth commandement it destroieth modestie and chastitie and make the eyes to look vpon strange women Noahs daughters were sure that vnnaturall lust would follow their fathers drunkennes 4. It wasteth the goods iniureth the family and maketh him worse then an Infidell it defraudeth the Church robbeth the poore of their almes wrongeth the common wealth making himselfe vnfit for office and seruice in it yea both himselfe and his a burden to others and clotheth himselfe with ragges These plagues of God accompanying this sinne cannot but hinder any sound iudgement from deeming it small so as I shall not neede to adde those many bodily plagues whereby the Lord in all ages hath testified his displeasure against it in miserable casualties and suddaine death some falling into the fire and burning themselues some into the water and downing themselues some vpon stones and breaking their legges armes or necks some killing one another by causâ—es wounds desperate stabbes and euery drunkard killing
wherein is excesse And the woe is as generall against all such as are ouercome with wine and no drunkards shall enter into the kingdome of heauen But in women and old women it is besides the sinne most filthy and shamefull The very Heathen accounted wine and strong drinke disagreeable from the nature of women and therefore enacted lawes against their vse of it but the word of God is not so rigorous which giueth them as well as men leaue to vse wine for their weaknes and often infirmitie yea sometimes for honest delight as well as for necessitie but alwaies moderately for strength and not for drunkennes neuer tying their delight or desire vnto it nor suffering themselues to be ouercome by it for of whatsoeuer any is ouercome to that he is in bondage And the reasons why the Apostle directed this precept vnto old women seeme to be these 1. It is not vnlike but that the women of those times as they had like meetings vpon their necessarie and womanly occasions so had they the like practises as now are in request in them as much idle and busie chat not a fewe needles drinkings and gossepings wherein they much exceeded that to which their condition or nature and much lesse grace called them vnto The which meetings although some of them are necessarie yet for women to be addicted vnto them or excessiue in them in vnwarrantable speaches drinkings meriments c. sauoureth of darkenes of the flesh and is farre from beseeming women that professe the feare of God and obedience or subiection to the word of God which condemneth drinkings as well as drunkennes which are fruits of an vnregenerate estate And thus the Apostle by this precept backeth the former the due obseruance of which would cut off much false accusing in such meetings and in the neglect of it it is impossible but that the tongue will be walking without his owne hedge and wandring beyond the pale of it The prouerbe is true what euer is in must out in the cups Agreeable to that holy prouerb of Salomon to whom are contentions to whome are stroakes and wounds without cause euen to those that stay long at the wine teaching vs that the hands and tongues also of such lash on strike spare not no not their dearest friends 2. The moderation of the elder women should be an example to the yonger as the next words import an hedge to containe them in compasse from whom otherwise in such meetings some lightnesse might breake out 3. For a matron to make shipwracke of shamefastnes modestie sobrietie grauitie and whatsoeuer else may be the grace of that sexe and age by giuing place to this one inordinate desire what a grieuous sinne were it how many sinnes attend it euen so many as there be fearefull fruits and effects of drunkennes as wandring eyes lustfull lookes tongues speaking lewd things gestures and actions more seemely for bruit beasts then either women or Christians 4. Besides the more publike scandall if we consider the priuate damage of this sinne in women we shall finde the Apostle had reason sufficient to condemne it in them For whereas the Lord hath laide this dutie on the wise woman to build vp her house to regard the wayes of her familie so as her diligence and labour should if not much increase yet at least preserue and saue that portion of maintenance her husband bringeth in accordingly as his heart trusteth in her this one sinne strips her of all fitnesse to gouerne the family which for her goeth at sixes and seauens as we say it wasteth and consumeth the substance both priuately at home and by calling in companions from abroad and thus she sinfully wrongeth her family for the present lodeth her husband with debts and dangers and depriueth her children of that comfort which was meete should be reserued and laid vp for them Doctr. Out of the word we may further note the follie of our corrupted nature making vs readie to yeeld our selues slaues and seruants to the creatures which by Gods institution and ordinance should serue vs. And we yeeld vp our selues seruants vnto them diuerse wayes as 1. in the immoderate desire of getting them vnto vs when men men will be rich and hasten so to be when they will fare deliciously goe sumptuously dwell stately which to compasse they will become base seruants to any man any sinne or any drudgerie for a time 2. When in holding them the mindes and affections of men dwell in the delight of them as when the abundance varietie goodnesse sweetnesse and pleasure of meates drinkes pastime merie companie gorgeous apparell faire buildings drawe downe the heart make it drunke with sensualitie and forgetfull of God Thus the Lord chargeth his people when thou wast in prosperitie thou saidst I will not heare this hath beene thy manner from thy youth for now the heart is held as in chaines and hath it not in the power to turne it selfe to any other truer delight 3. When a man hath it not in his power to forsake or part with them when of all that he is owner of he is not the master of any small part to employ to any good vse or in any worke of Christian charitie and liberalitie And numbers are such base drudges to their wealth as they will as soone part with their vnprofitable liues as in the forgoing of a small and trifling commoditie testifie any fruit of faith and thankefulnesse to God the giuer or of loue and mercie vnto men whom he hath made receiuers but they wast away their daies and vanish away themselues as though they were not in adding and increasing of wealth by any meanes as if they were borne to make their heires happie by their owne going to the deuil as the common speach is 4. When they are as fetters and clogges from the performance of good duties vnfitting men to the duties of their generall and speciall calling whereunto they were ordained to make vs fit and seruiceable Thus men loose their libertie Vse To resolue of the practise of these precepts 1. To vse the world as not vsing it neither growing proud in the smiles nor too much depressed in the frowning of it 2. So to take our parts of our lawfull liberties as that we be neuer brought vnder the power of any thing vnder the pretence of libertie in the creatures we may not become slauish vnto them but carrie an equall minde both to want and abound 3. To avoid all occasions whereby vnawares we might be drawne vnder their power as looking at the wine in the cup for hereby thirst will follow drunkennes so of daintinesse softnes riotous and spend thrift companie for by such meanes and examples the heart becomes wholly diuorced from God and glewed vnto the creatures But teachers of honest things It will be here asked how standeth this with that in 1. Tim. 1.2.11 Let the woman learne and I
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.