lusts of it 3. After the inward disposition vse outward helpes as 1. auoide occasions as chiding contentions multiplying of words which though they be winde yet doe they mightily blow vp this fire 2. depart from the companie of the contentious as Iacob from Esau and Ionathan avoided the furie of his father by rising vp and going his way 3. driue away with an angrie countenance whisperers tale-bearers flatterers who are Satans seedesmen by whom he soweth his tares euery where and his bellowes by whom he bloweth vp these hellish sparkles desirous to bring all things into combustion and confusion 4. Pray for strength and grace against it especially for the contrarie vertues of humilitie meekenesse loue and a quiet spirit which is of God much set by and hauing obtained strength and victorie against the assaults of it forget not to be thankefull but breake out into the praises of God as Dauid when he was turned backe from his rash vowe of destroying Nabals familie could not containe himselfe but testified the gladnes of his heart in these words Blessed be the Lord which hath sent thee this day to meete me and blessed be thy counsel and blessed be thou which hast kept me this day from comming to shed blood Not giuen to wine In this precept the Apostle prohibiteth a vice which is as great a let vnto ministeriall duties as any other namely the drinking of wine and strong drinkes for vnder one kind all the sinnes of that kind are forbidden Wherein all vse of wine is not inhibited the Minister it beeing a good creature of God and pure vnto the pure and in wâ—â—kenes of the bodie or griefe and heauines of heart permitted to his chearing and 〈◊〉 〈…〉 vnto them that haue griefe of heart and let him drinke that he may forget his miserie And Timothie himselfe may and must drinke a little wine for his health sake yea and besides this case of necessitie it is not vnlawfull for a Minister sometimes to take his more free libertie herein for his honest delight and pleasure as in Christian and religious feasting at marriages or other meetings of friends seeing Christ himselfe at a mariage feast not onely not prohibited vse of wine but by his first miracle of turning water into wine furnished the same with great plentie and abundance But here these rules must be obserued 1. this free and delightfull vse must not be ordinarie and customable 2. the heart must alwaies be watched that it be not oppressed nor made heauie to godly duties Luk. 21.34 3. Iosephs affliction must not be forgotten Amos. 6.6 The thing therefore condemned in the precept is when a minister is giuen to the wine a quaffer or a wine bibber one that sitts at it with pleasure swilling in wine or strong drinke and such a companion as the Prophet speaketh of who continueth at the wine or beere til it inflame him A vice which in common men hath many woes denounced against it in the Scriptures but most hatefull in a Minister as it is also the greatest let to the faithfulll performance of ministeriall duties both which the Lord himselfe hath prooued true in that one strange iudgement inflicted vpon Nadab and Abihu vpon occasion of which the Lord maketh a generall lawe that seeing they as some thinke in their drunkennes had offered strange fire and were burnt with fire whosoeuer therfore should come to minister before the Lord should vpon pain of death carefully avoid all lets and hinderances whereby they might be vnfitted vnto their dutie and seruice all which by Synechdoche are comprehended vnder that one kind of wine strong drink as those which most disturbe the minds and senses of men froÌ„ their duties And where our Apostle affirmeth that Gods steward may not be giuen to wine nor a striker what else doth he then second that of our Sauiour in the parable teaching that of all men the steward may not sit with drunkards nor smtie his fellow seruants Reasons 1. To be addicted to the wine or strong drinke taketh away the heart Hos. 4.11 that is troubleth the vnderstanding confoundeth the senses and equalleth a man to the bruit beast without vnderstanding and thus disableth the man of God in all the practise of his calling As the wise man therefore saith Prou. 31.4 It is not for kings to drinke wine nor Princes strong drinke least he drinke and forget the decree and change the iudgement of the children of affliction so much lesse is it for the Minister and Pastor set ouer Gods people least he forget Gods decrees change his iudgements as Aarons sonnes did And hence is it that the Lord deliuereth a double reason of that former lawe both to the same purpose 1. From the end Aarons sonnes might not drinke wine or strong drinke that they might be able to put difference betweene the holy and vnholy cleane and vncleane and so rightly discerne of the seueralls of their charge 2. that they might teach the children of Israel all the statutes of the Lord herein implying that if they did not carefully abstaine from wine they could not but be interrupted in both these To the same purpose may we obserue howe aptly the Apostle ioyneth these two precepts together vnderstand what the will of the Lord is and be not drunke with wine for commonly such as giue themselues ouer to this lust are by the Lord giuen vp to sottishnes that what gifts they haue had are withered and taken from them of which examples are too frequent Secondly this sitting at wine calleth him from the duties and meanes of his fitnesse vnto his calling he cannot attend to reading exhortation doctrine which is straitly enioyned euerie Timothie 1.4.13 Thirdly such a man is so farre from performance of any faithfull duty that he cannot but become rather an enemie to those that doe For the manner is that when the seruants of God call men to sackecloth ashes mourning these invite to the pots bankets still strengthning the hands of sinners when God by his Prophets calleth to weeping mourning baldnes sackcloth these call to ioy gladnesse sâ—aying oxen killing sheepe eating flesh drinking wine eating and drinking and saying to morrowe we shall die Such Priests we read of Isay 56.9.12 when the Lord calleth all the beasts of the field to deuoure and spoile what say these fellowes Come we will bring drinke and fill our selues with strong drinke and to morrowe shall be as this day Thus the loue of wine makes them faile in vision and the sitting at wine lulleth them a sleepe euen on the top of the mast as Salomon speaketh of the drunkard that in times and places of most present and desperate dangers they see none nor feare any 4. It disableth all the duties that such a one in his most sobrietie can performe suppose them neuer so commendable seeing he hath made himselfe and calling so contemptible for what authoritie can
hence see their error that conceiue of any Church in earth so well setled and ordered that it needeth no further reformation little know such the necessitie of the Church and the continuall bendings euen of her strongest towers See we not that almost euery yeare requires a new parliament for the ordering of the commonwealth that new disorders may be restrained or redressed by new lawes doe we see any man let his house but from yeare to yeare but he will surely bind the tenant to constant reparation as often as neede shall require and yet inconsiderate men can boldly and bluntly bolt out they meruaile what men meane that seeke for more and further reformation and they cannot tell what they would haue But alas are we so neare God as we cannot possibly be drawen nearer what meane then the common blasphemings drunkennes fornications riots Sabbath breakings what sinnes not committed almost without all feare what meaneth it that such dens and breaches are vnmade vp but that hogge and swine may enter into the presence chamber of the great King Let the strong man keepe these holds we shall see all the earth fit still inough But easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from and much lesse any since The second branch of Titus his dutie is the placing of Elders in euery citie where that we may come to the meaning of the Apostle must be considered 3. things 1. who are meant by Elders 2. who must place these Elders 3. where they must be placed 1. The persons to be placed are called Elders that is Ministers Pastors Bishops for those who are here called Elders are called Bishops v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function in which sense the Apostles themselues are sometimes called Elders yet here I take it it must be vnderstood of those who labour in the word and doctrine for such are described thorough the Chapter The reason of the name is taken from their age not as though they alwaies were the oldest men for wisedome is not tyed to graie haires and Timothie was one of them and yet a young man but in regard of the wisedome experience and staiednesse required in such as are to be called to this office which ought to be such as ordinarily is not to be found in young yeares For how meete is it that the man of God should be furnished with grauitie and authoritie that euery way he may be worthie of double honour both in regard of his person as also of his gifts place and workes sake The Papists euery where translate this word Priests and make praesbiteri and sacerdotes all one Wherein although the word cannot be more vnfitly translated yet would we bee loath greatly to striue with them about names and titles as hauing matters of greater moment and difference moe then we wish were it not that the very name were a supporter of that horrible Idolatrie of theirs so infinitely derogatorie to the onely sacrifice of Christ. And therefore seeing the Ministers of the newe Testament are neuer so called in the newe Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification but also an office of Priesthood flatly opposite vnto the Priestly office of Iesus Christ it is no lesse then our dutie to oppose our selues against both such an office and such a title Which in the proper signification is so peculiar as it is attributed to none vnder the Gospel but vnto Christ himselfe I denie not but in the cōmon acceptation of the word it is ascribed to all Christians both Ministers and people who are called an holy Priesthood and beleeuing are made Kings and Priests vnto God Neither is it denied but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests but this was by improper and translated speach partly in that by their ministerie they doe daily offer and sacrifice men vnto God Rom. 15.16 and partly because they held the places in the Church which the Priests and Leuites did before the comming of Christ imitating herein the Prophets themselues as Isay 66.21 prophesiyng of the glorie of the newe Testament saith that the Lord would take of their sonnes for Priests and for Leuites not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice as the Iewish Priests nor yet commemoratiue as the Romish seeing all sacrifices but onely the spirituall oblations of Christians were ceased but he calleth them by that name then in vse noting them onely as the successors of the Priests and Leuites but not ascribing any proper worke of that office vnto them 2 The person placing these Elders is Titus who hath commission giuen him that as the chiefe gouernour and moderator of this action should establish teachers of sound doctrine in all the cities throughout the Iland and because the whole action was to be chiefely ordered by him it is wholly ascribed vnto him as the Consull is said to create Consuls when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them Which if it be not thus to be vnderstood I see not how Elders could be appointed by election as the manner of the Apostles was Act. 14.23 and Timothie must neither lay hands on any man rashly nor yet partake herein with other mens sinnes namely such as were vsed to be ioyned with him in this businesse 1. Tim. 4.14 3 The place where is in euery citie that is wheresoeuer there is a body of people for a fit congregation there must a Pastor or Elder be placed the phrase is of the same valour with that Act. 14.23 When they had ordained Elders by election in euery Church For euen in the Apostles dayes there was a certaine kinde of distinction of Churches and congregations for the Elders had their flockes ouer which the holy Ghost had made them ouerseers and which depended on them 1. Pet. 5.2 Act. 20.28 Doctr. Euen there where the Church is planted is such an absolute necessitie of a setled ministerie as without it it is impossible that religion can either thriue or continue and therefore as the Lord had formerly dealt in planting his politie among the Iewes so doth he here in planting Christian religion among the Gentiles no sooner was his law giuen concerning his Tabernacle but Aaron and his sonnes and the tribe of Leui must be sanctified to the office of Priesthood to attend on holy things to teach and offer and performe their seuerall
of a word in season require a learned tongue how much more doth the whole office require an Ezra a man prompt in the law of the Lord a workeman indeed and such a one as need not be ashamed And can we thinke that the Lord sendeth any other doth he vse to send a message by the hand of a foole surely if he send any he maketh them first able Ministers of the new Testament not of the letter but of the spirit In the old Testament if he raised vp any extraordinarie persons vnto this worke what spirit what power what deepe vnderstanding what resolution manifested they as that they seemed rather pettie Gods then men both in the exact knowing although by reuelation and making knowne things meerely to come as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth Such were Moses Elias Isay Ieremie c. If ordinarie Ministers they also are first fitted yea though they were but inferiour Levites and Priests both to be the peoples mouth vnto God to put incense before the Lord as also to be Gods mouth to the people to teach Iacob Gods iudgement and Israel his law But if high Preists they must be such as whose lips must preserue knowledge and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God for he is the messenger of the Lord of hosts Mal. 2.7 In the new Testament accordingly if the Church haue need for a time of extraordinarie Ministers such as are Apostles Euangelists euangelicall Prophets such are raised and to such is giuen by the spirit the word of wisedome that is a more excellent reuelation and more speciall and immediate instinct and assistance of the spirit together with more eminent authoritie in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God by the same spirit is giuen to them the word of knowledge that is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ knowne vnto others although they be farre inferiour to the former Where this word of knowledge is wanting that commission is not sealed from God The Eunuch could reade well enough euen as many among our people can and yet he could not vnderstand without a guide and how could he haue been a guide vnto him except a blind guide that could doe no more then himselfe could namly reade perhaps without vnderstanding also God sent him no such guide but a Philip a mightie man in the Scriptures and full of the power of God Vse Let euerie man whom this doctrine concerneth examine hereby the truth of his calling whether he hath receiued the word of wisdome or no which finding he shall boldly say with Ieremie of a truth the Lord hath sent me and runneth not before he be sent 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted where God giueth learned tongues that can exhort according to wholesome doctrine learned Ezraes skilfull in the lawe of the Lord eloquent Apolloes mightie to convince by the Scriptures the gainsayers Whereas pitifull is their want who in this regard are as men cast out of Gods sight wanting the blessed meanes of an able ministerie for in such places godlinesse must needes be vnperswaded vice vnresisted truth vntaught falshood vnconvinced there people cannot but lie open to become a pray to the deuill a spoile to his wicked instruments a shop for all wicked practises In such places seducers and wicked Iesuites the verie heads to imagine and hands to execute all mischiefe lurke as in the vaults of safe conduct practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings such soiles lie vnder the heauie wrath of God as to whome no sinne commeth amisse If there be no knowledge of God in the land needs must there be varietie yea an inundation of most fearefull sinnes and consequently of heauie iudgements into which both Prophets and people who haue sinned together shall fall together for where vision faileth people are nakedly laid open to all the curse of God and when Israel had beene a long season without the true God without the Priest to teach and without the lawe no meruaile if there were no peace to him that went out and in implying both these points that without true teaching without the true God and without God without peace and blessing Oh that men therefore could prize the blessing where it is and so bewaile it where it is wanting as that by all good meanes they labour the procurement and presence of it Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures seeing the Apostle affirmeth that by holding fast the faithfull word he shal be able to both these maine works of the ministerie In like manner our Apostle teacheth Timothie not onely in generall how the Scriptures are able to fit the man of God to euery good work of his ministerie but reckoneth vp also all the particulars of his dutie that no man might doubt but that it fitteth him vnto all And indeede the Scriptures are a rich treasurie which affoardeth abundantly things both newe and old he that would read the writings speeches and doings of the auncient fathers let him reade the Scriptures diligently they be a storehouse wherein a man may furnish himselfe vnto all 1. doctrine all of it beeing written for our instruction 2. vnto all consolation for through the comfort of the Scriptures we haue hope and Dauid affirmeth that if he had not found comfort in the lawe he had perished in his trouble 3. vnto all resolution of doubts by which alone Christ himselfe resolued the case of diuorce Math. 19. and the Sadduces in the case of the resurrection Mat. 22. 4. vnto all strength in temptation by which sword of the spirit alone Christ vanquished all Satans assaults Mat. 4. 5. And for the other branch of conuincing the aduersarie The Scriptures are fitly compared by the auncient vnto Dauids scrip whence he fetched out the stone wherewith Goliah fell vnto the ground they be the onely hammer of heresies Whatsoeuer controuersies Christ and his Apostles met withall they brought the deciding of them vnto the Scriptures although they might haue otherwise confuted falshoods and by their miracles haue confounded their aduersaries When the Priests and Scribes disdained Christ because the people sung Hosanna vnto him he presently prooueth his diuinitie out of the Scriptures So Peter prooued out of the Scriptures Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world out of Moses and the Prophets Apollos was a man eloquent and mightie in the Scriptures but not by his eloquence did he mightily and with vehemencie confute the Iewes but shewed by the Scriptures that Iesus was the Christ. Vse
speake let him speake as the word of God and the embassadors of Christ must speake his message euen as himselfe would vtter it 2. The soule of the word is the presence of the spirit which euerie Minister must striue to make demonstration of for else it is but a dead letter or sound it is the spirit that quickeneth it and maketh it liuely and mightie in operation it is not the demonstration of the person nor manifestation of the man that getteth authoritie to the word but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others that not he but the spirit of God speaketh in him that when simple men shall perceiue the secrets of their hearts made manifest they may fall on their faces and worship God saying God is in this man indeede 3. The Prophets and Apostles haue gone before vs as presidents in this behalfe Micha 3.8 I am full of power by the spirit of the Lord and of iudgment and of strength to declare Iacob his sinne and Israel his transgression Before Isai was sent on his message his lippes were touched with an hote coale from the altar The Apostles accordingly were not sent to witnes of Christ vntill the spirit had descended vpon them and that in the forme of fierie tongues to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse they should also by their doctrine enflame others and that their speech should not light any where but it should kindle and enflame the hearts of the hearets But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church who not onely after his resurrection could and did make the hearts of the disciples burne within them euen in his ordinarie talke but all the time of his humilitie it is truely verified of his whole doctrine that he taught with authoritie and not as the Scribes Indeed neuer man spake so nor can speake by the confession of his verie enemies for neuer man spake so in his owne name verily I say vnto you neuer man confirmed his speaches with such powerfull and proper miracles neuer man spake with such peculiar grace zeale libertie and command of the spirit in the conscience but yet all his Ministers are to imitate him in zeale in power in libertie of speach and spirit for the glorie of God and come as neere this copie as they can Vse Ministers must take heede of coldnes in their ministerie of liueles and spiritles preaching of powerlesse and a frozen manner of deliuering the word alwaies preseruing a fire of zeale and conscience in themselues mettals we knowe will not worke without fire no more will the steely and stonie heart of man melt or soften without the spirituall fire taken from the altar And yet here I must not be vnderstood as condemning all coolenesse or moderation of speach for doctrine may be ponderous and weightie where the speach is calme and treatable still waters often runne the deepest and Salomon saith that a man of knowledge spareth his words but yet it followeth that he must be of an excellent spirit so there must of necessitie be at the least a soft fire in these distillatiōs But the thing iustly condemned is when men by their owne default beeing giuen ouer either to pride sensualitie or worldlynesse haue benummed their spirits and are become frozen without power or life in their ministerie and so bring forth their doctrine as many women doe their children stil-borne teaching as the Scribes onely of forme without zeale or conscience or experience of that they speake And before I leaue this point it must be knowne that whereas I require heate and authoritie in the deliuerie of the word that therefore euerie heate should be warrantable for some is iustly condemned as 1. all heate of humane affection proceeding from perturbation and passion 2. all inconsiderate heate of youth 3. all heate not well guided although in good men full of godly affections but suffered to boyle ouer so farre as a man looseth his memorie and interrupteth his doctrine and whole discourse 2. A flattring Ministrie is an enemie to this authoritie for when a Minister must sing placebo and such sweet songs it is impossible for him not to betraie the truth 3. To withstand this authoritie or to weaken it is a fearefull sin whether in high or low and the Lord will not suffer his messengers feet to be cut off 4. Hearers must 1. pray for their Teachers that they may deliuer the word with authoritie with boldnesse and with open mouth Ephes. 6.19 Coloss. 4.4 2. Not deeme this authoritie in Ministers humor or anger or bitternes and much lesse madnesse with Festus and least of all to cast them in prison as men rauing as Ieremie was cap. 29.26 3. Not to refuse to yeeld subiection vnder this authoritie nor be angrie when it beateth down some practise which they are loth to part with seeing it is iust with God to reprobate put out the light of such as refuse the conuiction of the light offred The third and last precept of this Chapter and verse Let no man despise thee teacheth two things First how people and hearers should entertaine the Ministers sent them of God seeing they cannot without great sinne despise them for seeing the Lord who could by himselfe worke the saluation of men yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministrie of it who dare despise such whom the Lord so farre honoureth and therefore calleth them his white horses horses in that he vseth them in his battailes against sinne Satan the world and wicked ones and white for the puritie of their doctrine and integritie of their liues yea his Angels namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them In which sence we read that the posteritie of Caine contemning the preaching of Noah dispised and contended against Gods spirit so Israel murmuring against Moses and Aaron Moses saith he hath heard your murmurings against the Lord for what are we that yee haue murmured against vs. Thirdly how vnnaturall a part were it for children to despise their Fathers and what seueritie hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people I am your Father saith Paul and Onesimus yea and Titus here begotten by him vnto the faith he calleth his sonnes Let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues beeing the next way to bring themselues vnder
canst so nimbly take all advantages and forfeitures consider whether God deale so or thou wouldst haue him to deale so strictly with thee doth he strike so soone as thou hast sinned and so soone as he hath thee at an aduantage and yet he might say I hope I doe no more but iustice and lawe I require but my couenant Oh therefore let euerie Christian looke into this cleare mirrour and say with himselfe oh how softly and tenderly doth our God deale with sinnefull flesh he layeth not about him nor presently bringeth the forfeit of his lawe vpon me but hath sent out his gospel a mercifull moderator of that rigour without which euerie day would bring a newe deluge of iudgement against all flesh euen so must I in imitation of my heauenly father deale with my brethren not seeke or take the forfeites which the lawe suffereth me to doe but by Christian softnesse which the Gospel teacheth me remit of that rigour and extremitie for shall the Lord powre out a sea of mercie vpon me and shall not I let one droppe fall vpon my brother and would not I haue God to deale in iustice with me and shall I stand altogether vpon iustice and lawe with an other And thou also that takest thy brother by the throat and castest him into prison and there detainest him for some debt vnto which he is altogether insufficient here is lawe also and iustice and I thinke it meete that such should be punished whether for their ouersight or yet much more for their craftie or vniust dealing but yet mercie and equitie must at length take place where there is extreame insufficiencie especially Consider how insufficient thou wert if the Lord should exact all thy debt how he contenteth himselfe to correct thee with the rods of men in mercie and not with scorpions nor in wrath aboue that thou art able to beare he might by his couenant require totall obedience of his whole law but seeing thy state to be broken he is contented to take as thou art able euen a debt of ten thousand pound as it were by a penny a yeare go thou now and doe the like be mercifull euen as thine heauenly father is mercifull But shewing all meekenesse to all men In this precept three things must be considered 1. The vertue prescribed meekenesse 2. The manner how it must be excercised it must be shewed openly 3. The persons to whom to all men The nature of this grace will appeare in the description of it Meeknesse is a grace of God whereby the heart and affections are enclined vnto a mild and louing a kind and curteous carriage towards our neighbour euen then when they might be prouoked to anger Where three things are laid downe to be further opened to the better knowledge of this vertue 1. That it is a grace of God for the next verse will teach vs that we are borne as rough as Esau in our corrupted nature and therfore this strippeth and goeth beyond the best nature beeing a fruit of the spirit and is called the spirit of meekenesse because it is such a peculiar work of the spirit and proceedeth not of the flesh 2. The worke of it is properly to preserue Christian affection in moderating all reuengfull passions not suffering the heart to be easily ouercome with bitternesse but is as a wall or fence of the soule receiuing all the shot of iniurious and hostile actions and speaches and yet keeping all safe within not permitting the possessor hastily or violently either to offer to another or remooue from himselfe such iniuries The mother of it is humilitie the daughter is long-suffering and therefore we read it set betweene these two in diuerse places The next attendants or handmaids of it are inwardly a quiet peaceable spirit for these hath the Apostle combined as inseperable 1. Pet. 3.4 outwardly 1. soft answers such as that of Abigail which broke the wrath of Dauid 2. compassion or affliction of spirit in sight and sence of the afflicted 3. readinesse to forgiue offences 3. I say it preserueth peace within when it is prouoked to warre to anger and returne of wrongs for then is the cheife vse of this grace which is therefore added because many men seeme to haue attained this vertue when it is neuer a whit so Let them alone offend them not you shall haue them gentle courteous affable and tractable inough but crosse them a little and stirre their blood oh now you must pardon them they haue their affections and you shall know they can be passioned and angrie as well as others here shall you see the best nature betraying her meeknes But Christian meeknes must step in to ouercome euill with good when it is prouoked to returne euill or else what great thing dost thou it is no hard thing for the very Infidell and Turke to be kind to the kind nay the wild beast if thou goest no further will be as meeke as thou who the most of them hurt not vnprouoked Secondly this meeknesse must be shewed forth not hidde with our selues but it must be brought into the light that others may haue the benefit of it for as this grace is a signe and pawne of our election which as the elect of God we must put on and araie our selues withall Collos. 3.12 so also must it be the ornament of our vocation whereby we glorifie God adorne our profession and winne others vnto the liking of it Hence the Apostle praying the Ephesians to walke worthy of their high calling teacheth them that this they shall doe if they put on humblenes of mind meeknesse long suffering c. Ephes. 4.2 for otherwise if men partake not in these our graces the vnitie of the spirit in the bond of peace cannot long last vndissolued Thirdly this meeknes must be shewed to all men beleeuers vnbeleeuers freinds enemies the better and the worse which is a speciall point not to be neglected because it is the ground of the verses following Quest. But if meeknes must be shewed yea all meeknes to all men how may we warrant any anger against any man in any sinne or offence or how may any seueritie be put on against any offender Answ. This beeing a grace of the spirit it crosseth not any other of them so as it is no enemie to that of zeale which we haue vrged out of the 14. verse of the former Chapter and Christians mistake this grace when they dreame it to be a bottomles charitie and vnder pretence of meeknes can beare with any euill which indeed is nothing else but an irreligious and mute approbation and association in the euill He that commandeth to be angrie but not to sinne maketh it a sinne not sometimes to be angrie neither did the meeknesse of Moses hinder but that he might be exceeding angrie at the calfe they had made Whence it followeth that publicke persons must publickly represse and reprooue open sinnes disturbing the
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
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
suppressed And as the charge must be iust so it must not be frailties or infirmities that hang vpon our nature commonly corrupted but grosse and open sinnes yea and enormious crimes in the sight of the sunne the iust challenge and proofe of which disable a man from this function by this Apostolicall Canon And howsoeuer he that is the cleanest and hath washed himselfe in snow water hath his owne clothes that will pollute him yet read we of diuerse in the Scriptures that haue attained to walke without reproofe as Iob Zacharie and Elizabeth and many euen priuate Christians at this day through Gods mercie liue without crime though not any saue the Sonne of God himselfe euer liued without sinne All which open to vs the meaning of the precept Doctr. How able soeuer a man be to teach yet if he be of corrupt conuersation and scandalous in life he is not fit to be chosen for a Minister Reasons 1. Our Apostle here in the first place and more largely insisteth vpon the life of him that is to be chosen and afterwards in fewer words requireth his fitnes for doctrine and so in his charge to Timothie that he should laie hands on no man rashly addeth that some mens sinnes goe before hand and some mens sinnes follow after iudgement as though he had said more largely Vse all the circumspection thou canst yet some hypocrites will creepe into the Ministerie some are inwardly profane and such close sinners thou canst not discerne till afterward they manifest themselues others are open sinners of which thou maiest iudge aright these latter thou art to hinder the former reclaime or seasonably remooue and so salue vp the sore againe for how requisite is it that such a sweete and sauorie doctrine should be matched with a sweet and sauorie Christian conuersation 2. That such an high calling is to be graced with an vnreprooueable life was typified in the law sundrie waies as after we shall more clearely see in the positiue vertues required especially in that prohibition that none of Aarons sonnes or seed that had any blemish in him might once presse to offer before the Lord neither come neere the vaile nor stand by the Altar 3. A scandalous and obnoxious person shall neuer do good in his calling For although the things of Christ as the Word Sacraments and Doctrine depend not vpon the person of the Minister but on the ordinance of Christ neither in themselues are the worse in bad mens hands no more then a true mans peece of gold in the hand of a theife yet by our weaknes in such a mans hand they are weaker to vs and although no man can answer or warrant the refusing of pure doctrine which is not to be had in respect of persons for the spotted life of the Minister who while he sitteth in Moses chaire be he Pharisie be he hypocrite must be heard yet can it not be but that the wickednes of Helies sonnes will make the people abhorre the offerings of the Lord which what a greiuous sinne it was before the Lord see 1. Sam. 2.17 Againe how can he benefit his people whose hands are bound whose mouth is shut and cannot vtter the truth without continuall galling and sentencing of himselfe and when euery scoffer shall be readie to say to him art thou become weake like one of vs and the word shall be still returned vpon himselfe how can it be expected that he should do good amongst them Christ preuented that scoffe Phisitian heale thy selfe and Paul sheweth the dutie of euery Minister namely to minister well and the fruit of it he getteth a good report and great libertie in the faith Wherein let a Minister be wanting if he were able to speake with the tongues of men and Angels yea if he had a fierie tongue sitting on his head he shall neuer be able to preuaile with ignorant persons who must be sensibly taught and that aswell by their eie as by their eare 4. It is a most dangerous condition to himselfe to be a good teacher of a bad life for such a one is in the snare of the deuill that is when he seeth his life still more and more exprobrated and himselfe more despised euery day then other for it is iust with God that with the wicked should be reproch then he beginnes to grow so bold and impudent as that he casts off all shame and care and as one desperate and hardened in sinne prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation Vse 1. Hence may we see the reason why the Deuill so mightily laboureth to slander the most faithfull Ministers of Christ namely that by the contempt of their persons their doctrine also might be condemned And therefore he will play at small game ere he sit out If he cannot hinder the Ministerie he can disgrace it If he cannot discontinue it he can continue a deuill still that is both an aduersarie and an accuser of it for either Christs Disciples wash not or fast not or Christ himselfe is a good companion or Iohn Baptist is too austere and precise or some natural infirmitie as Elishaes bald pate shall be cast as a rub in the way to make the Doctrine lesse welcome And all this because long experience of many ages hath taught this old serpent that the most wretched miscreant euen Herod himselfe will heare gladly Iohn Baptist if he conceiue him as he is a good and godly man carying himselfe without reproofe and exception The selfe same is the ground why he setteth himselfe in all ages to shoue in and hold in the Ministerie such persons as like vnfauorie salt are too base for the dunghil euery way for the ouerthrow of this apostolicall direction vsing and vrging most impregnable arguments drawne from affinitie affection some base and seruill demerit letters and requests of great men or gifts which blind the eyes by which and many other meanes Satans Ministers for the Apostle calleth them no better keepe out the Ministers of God What mischiefe these stratagems of Satan haue wrought in the Church we may see and bewaile and prouoke thence our prayers that the Lord would so let his kingdome come euery where that such maine pillars of Satans kingdome may be shaken and broken especially in reformed Churches which professe and auow the lifting vp of the scepter of Iesus Christ. Vse 2. Note hence what conformitie is most vrged by Christ in all his Ministers namely the â—â—iting to vncorrupt doctrine an vnblameable life by these two shall all men know who are the true Ministers sent of Christ this voice and these hands are infallible distinctions not onely of Ministers from other men but euen of Ministers among themselues and the maine and intolerable inconformitie of Ministers is the suiting of Iacobs voice with Esaus hands The Minister hath not done his dutie when he hath pointed to others the way to heauen and
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
counsell is he that is able to receiue this let him receiue it But the true meaning is that the minister ought to be content with one wife at once and not defile himselfe by polygamie and this precept was not without ground for among both Iewes and Gentiles the custome of polygamie had so farre preuailed that it was become as naturall to marrie many wiues at once now the Apostle perceiuing that custome had taken away the sense of the sinne and placing Titus to redresse things amisse he beginneth at this great enormitie and prohibiteth him to choose such into office in the Church as had giuen such note of an inordinate life Quest. But was it lawfull for other men to haue more wiues then one at once seeing the precept is giuen onely to ministers Ans. No and yet the minister here onely inhibited directly as whom he dealeth with but the people herein also so farre as his example was propounded to their imitation in the obseruation of the whole law of God For here we may fitly obserue these 2. rules for our directions 1. That all the vertues which are required of common Christians must be much more in the minister as euerie thing in the sanctuarie was double to that which was common as the cubit the shekel of the sanctuarie 2. That all the morall vertues required and expressed in the life of the Minister must be imitated of common Christians who must follow him so farre as he followes Christ and in his generall dutie see their owne both of them hauing but one way to heauen So much of the meaning The doctrines are two 1. The mariage of ministers is a lawfull and holy ordinance of God 2. Polygamie was euer a thing blame-worthie euen in the best Doct. 1. Seeing that we are cast into the last times wherein the spirits of error shall be more rise then euer and 2. that many shall depart and giue heede vnto them and 3. that it is enioyned euerie faithfull teacher to arme his people against them it is no lesse then our dutie to warrant out of this place the mariage of Ministers against all the impious decrees of Papists who that they should not want that note of Antichrist fore prophecied namely the contempt of women vnder a semblance of sanctitie and chastitie as Hierome expoundeth it and least their doctrine should not otherwise appeare to be as it is a doctrine of deuills 1. Tim. 4.1.3 haue prohibited mariage to all orders of their Clergie and admit none into their orders without a vowe of perpetuall single life from which if they euer after depart they depriue them of all dignities cut them off as apostates from the faith and adiudge them if they iustifie that opinion euen to death it selfe Quest. But why should they depriue themselues of their libertie and the comfort of that estate it seemeth to be meere conscience that should lead them to vndergoe such a burden Ans. I hope to make it appeare that it is nothing lesse then conscience enformed by the word by the answer of their chiefe allegations In the meane time among sundrie other obserue three maine beames which beare vp the this Popish roofe 1. grosse hypocrisie causing them to make a shew of greater holinesse and chastitie then all others in which regard we may as well yeeld them the title of Puritans as they challenge the thing it selfe 2. presumptuous pride for by thâ—ir doctrine hereby they seeke for a further perfection then that which the Law requireth of them 3. the maine of all is humane policie for hereby they keepe their wealth together which 1. maketh them able to maintâ—ine their royall estate 2. it maketh the world to admire them such is their â—ompe and glorie 3. by their great promotions and dignities they aâ—â—â—re and ally vnto them the greatest nobles of the earth by whom they strengthen their estate so as neuer could mans wit deuise a surer way to keepe their wealth which euery eie may see to be the proppe of their greatnesse and which by the marryage of all their orders might quickly be dissipated and dispersed 2. by this policie they haue their vassals and instruments whom they must dispatch with death and deadly things about them into all countreys more free and prompt to the vndertaking and accomplishment of any miscâ—iefe These I take to be their strongest foundations of their tottering building as for other which they vent out to the world they are but shewes and preâ—ences and sandie grounds of foolish builders as now we are to manifest Ob. First out of the old Testament they alledge diuerse things as Leu. 11. Be ye holy for I am holy and ye that carie the holy vessels of the Lord be holy and the Priests and Leuites in ministring their turnes before the Lord must abstaine from their wiues and Abimelech would not giue Dauids young men hallowed bread vnlesse they had abstained from women and they that eate the Passeouer had their loynes girt which is the seate of lust Therefore none in orders may marrie Ans. 1. In such allegations they are long and tedious but of which I may truely say as the Stoiks of diseases if they be long they are light And to beginne with their last symbolicall argument we will lightly passe it as worthy of something else rather then an answer both because symbolicall diuinitie wil beare no argument but also in that they haue not prooued nor can that all they that eate the Passeouer were Priests neither regard they that they were presently to depart out of Egypt and therefore needed to trusse vp their long and loose garments As for that of Abimelech 1. Dauids seruants were souldiers not Priests and therefore is it impertinent 2. they were such as had wiues how can we conclude from them that other men ought to haue none 3. it was a question which the Lord would haue Abimelech aske Dauid and that by oracle as appeareth v. 11. concerning some legall defilement which euen by touching some woâ—en might debarre them from touching the holy bread 4. let them â— so conclude that no Israelites might marrie because at the giuing of the law they must abstaine 3. dayes from their wiues In the three former allegations they are not vnlike an inexpert musitian who harpeth altogether vpon some one iarring string and so marres all the musicke for all of them are laid vpon this vnsound and vngodly position which they take for graunted that marriage is an vncleane and vnholy thing for this is the tenour of all their conclusions be holy therfore abstaine from marriage Which heresie of Montanus and the Manicheeâ— Pope Syricius and his successors haue fought manfully to maintaine 〈◊〉 of that place of the Apostle Those that are in the flesh cannot please God as though they had neuer read that God was the institutor of it and not as a remedie but when there was no maladie in the
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
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
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
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
to his person and consequently winneth authoritie to his doctrine not only of the best but euen of the basest such cariage in Iob caused the young men when they saw him to hide themselues and the aged to arise and stand vp and all sorts of men to listen vnto his words and all eares that heard him to blesse him In all which regards how carefull was the Lord himselfe that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law He will haue none but wise hearted men to worke in the building of the Tabernacle Exod. 35.10 and no doubt aymed at the selfe same thing when he made that law in Numb 4.43 that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded For herein he required necessarily two things first and especially gifts of minde as wisedome iudgement grauitie experience and diligence which most appeare from 30. yeares vpward secondly strength of bodie When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement grauitie experience the Lord refuseth it old men aboue 50. might bring with yeares experience and iudgement but the Lord requireth the body to be answerable vnto the mind in some proportion And to this obseruation that giueth light in Numb 1.3 that howsoeuer in the tabernacle and Temple none might serue vnder 30. yet in ciuill things they might for they must count their warriers from 20. yeare old and aboue Vse 1. This doctrine bendeth it selfe against such light and childish young men who are so forward to thrust themselues into this great calling before they haue cast as we say their colts coates or coltish conditions whereas this function requireth another age and other manners May it not be said of many Ministers in England as it was of the Prophets in Ierusalem Her Prophets are light and wicked persons for these two in this calling goe together wherein euery thing is aggrauated Lightnes in some calling may beare a lower note and be tearmed weaknes but in this cannot be but wickednesse and why so because it will follow that they pollute the sanctuarie and wrest the law the former by ioyning themselues to euery light companion in euery light or lewd practise the latter because whereas the iudgement of the most controuersall matters was committed by God to the priests together with the interpretation of the law such was their leuitie and rashnes that they passed their matters inconsideratly and answeared insufficiently and often falsly in the name of the Lord and thus must it needs be with such as run and ride before the Lord hath called them 2. We must pray for the Ministers as Paul for Timothie That the Lord would giue them wisedome in all things not carnall and fleshly pollicie a thing too much studied of many of them for such wisedome the Lord neuer iustifieth in them but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the Church and the whole worke of the Ministerie but such wisedome as is grounded in the word of God the studie of which would make them wiser then the ancient euen wise to raise not only their owne estate but others also with them not vnto earthly preferments but vnto life and glorie immortall reserued in the heauens to such wise men is the promise made that they shall shine as the brightnesse of the firmament and in that they haue turned their wisedome to the turning of many to righteousnes they shall shine as the starres for euer and euer Righteous By righteousnesse here is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vs Neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them according to all the parts 〈◊〉 the lawe although not according to all the degrees of them but here is meant that which is called a particular iustice more externall looking out vnto other men to giue them their due obseruing equalitie both in contracts and exchanges which we call commutatiue as also a iust proportion in distributing offices rewards punishments which we call distributiue iustice So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any but readie to doe good vnto all grounded on loue which seeketh not all her owne things much lesse other mens and in a word is the summe of the second Table Now as this vertue is in the text set betweene wisedome and pietie or holines so may it not be diuorced from either of them for wisedome our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents for wisedome without innocencie were but fleshly and from belowe and innocencie without wisedome were but reproachfull sillinesse Againe it must goe with holinesse which is euer mixt with pietie that it may be a fruit of that inward righteousnesse which is by faith for else it is grosse hypocrisie All our iustice must beginne in Christs iustice reckoned vnto such as practise pietie and are entred in some degrees of sanctification All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God that he may knowe it for his owne worke All our outward conformity must proceede from inward sinceritie for if we must approoue our actions to the consciences of good men much more to the Lord who is greater and a most occulate witnesse of all our wayes Ioyne these two louing friends which sweetely accord in a Christian heart and life then maist thou with Paul call God and man with boldnesse to witnesse that thou art vnblameable see 1. Thess. 2.10 But to speake briefly of these two vertues so farre as they concerne the Minister seeing we are to speake of both of them as prescribed vnto common Christians cap. 2.10 let euerie Minister be exhorted as Timothie was by Paul But thou O man of God followe after righteousnesse For hereby 1. He giueth testimonie of his righteousnesse before God Luk. 1.6 Zacharie and Elizabeth were iust before God and walked without reproofe Iob a iust man fearing God and abstaining from euill 2. He shall be able to set his foot against his aduersaries and the enemies of the truth and say with Samuel whose oxe or asse haue I taken c. 3. He giueth euidence that he professeth and teacheth the true religion in that he keepeth himselfe vnspotted of the world which the Apostle Iames maketh one propertie of pure religion and vndefiled by which meanes he both gaineth those that are without and confirmeth such as are within 4. It shall not boote a man to say in the day of iudgement Lord Lord haue we not preached and prophecied in thy name if Christ can make answer yea but ye were workers
of iniquitie and therefore depart from me Holy This holinesse respecteth God himselfe his worship his holy things as the word sacraments prayer his sabbaths his sanctuarie in all which the Minister ought to be an example of holinesse and yet not onely in these but in his whole conuersation also The commandement is generall to all Gods people be ye holy for I am holy which requireth both the internall sanctification of the heart and the externall symbolls and profession of the same But more necessarie is it yet for the Minister to be cloathed with these robes of holinesse both that inward which standeth in getting and keeping faith and good conscience and that outward which consisteth in a religious and strict course of life And yet this must not be so taken as that holinesse is so essentiall to a minister as that he cannot be a Minister that wanteth it for Iudas may be a disciple and a deuill too but that it is a dangerous estate vnto himselfe and hurtfull to others for him to be destitute of it How necessarie it is for men to put off their shoes that is their vnsanctified lusts and affectons before they come to stand vpon such holy ground I will take a little paines out of the Scriptures to demonstrate and then make some vse of it To omit the extraordinarie ministerie and Ministers of the old Testament as the Prophets some of whom were sanctified in the wombe and others had their lippes touched with a coale from the altar to remooue their pollution the ordinarie Ministers in the sanctuarie and temple were 1. Leuites 2. Priests 3. the high Priest Many things were required in the setting apart to their service the lowest of these which were after a sort furthest remooued from God whose seat was in the Sanctuarie but many more to the sanctification of the higher and those that approached nearer or next of all As first the Leuites were inferiour to the Priests as whose office was to serue vnder them to helpe to carrie the tabernacle and vtensils of it to keepe watch for the safetie of it together with the holy vessels and instruments to helpe them in killing the beasts for sacrifice although they might not meddle in offering them vnto the Lord yea as inferiours to the superious they paid vnto the Priests the tenth of their tenths And yet what a number of rites and ceremonies did the Lord enioyne to be performed before these could be admitted to these inferiour seruices first in the tabernacle and after in the Temple As first they must be of one peculiar tribe peculiar by Gods owne election for the first borne of all Israel Numb 3.13 2. Whereas the congregation was not numbred but from 20. yeares old and aboue Num. 1.3 for till then they were not apt to goe to warre the Leuites must be numbred euerie male from a moneth old and aboue Num. 3.15 not because they were then fit for seruice but that they must then be brought before the Lord and set apart to his seruice euen from the beginning of their daies 3. They must not be presented before the Lord before the 33. day of their age for till then they were legally impure and vnsanctified Leu. 12.3 but after this time they must growe on to the thirteth yeare which was the first yeare of this seruice Numb 4.43 at which time they must be taken from among the children of Israel and set apart to the Lord Num. 8.6 And further in this separation there were two things more for 1. they must be purged and then consecrated Their purification was 1. by sprinkling purification water vpon them 2. by washing their clothes 3. by shauing the haire of their whole bodies 4. by preparing two bullocks the one for a burnt offring the other for a sinne offering for them see for these Num. 8.8 Their consecration stood likewise in foure things 1. After all this preparation in drawing them neerer to the Lord v. 9. 2. In the imposition of the Israelites hands vpon them freely giuing them from themselues to the Lord and his seruice vers 10. 3. In Aarons receiuing them of the people and shaking them before the Lord v. 11. as such as now being mancipated to his seruice were to goe and come at his becke as also such as who daily were to shake off that corruption which hindred thē in their callings 4. By laying their hands on the heads of the two bullocks prepared acknowledging the expiation of their owne sinnes and in way of thankefulnesse now wholly offring themselues vnto that seruice When all these rites were performed they were admitted to administer and not before Secondly the Priests the sonnes of Aaron whose office was to teach the people the doctrine receiued from God to pray for themselues and the people to blesse them and offer sacrifices for them had yet more state in their consecration for besides many of the former rites as imposition of hands their shaking before the Lord and the sacrifices common with the former 1. In the election of such a one more care was had no deformed man no man wanting or abounding with any member no blind or blemished person might come so neere vnto the Lord. 2. In his consecration he must not haue his garments washed as the other but must haue newe garments put vpon him Exod. 28.41 neither must he be sprinkled as the Leuites with holy water but with holy oyle and blood from the altar and thus must he be consecrated seuen dayes Exo. 29.30 3. In his office he may not lament for the dead of his people no not for the Prince but onely for those that are neerest of blood in his owne house Leuit. 21.3 he may not marrie a whore nor a woman diuorced or one polluted v. 7. the reason of all this is because he must be holy to the Lord. 4. In his failing and offending he must haue more clensing then many other men before he cā be admitted vnto his seruice for his sinne cannot be put away without a whole bullocke Leu. 4.2 and no more was required for the expiating of the sinne of the whole congregation v. 14. and the blood of the bullocke must be sprinkled seuen times before the Lord for the Priest as well as for the whole congregation implying that the Lord requireth as much sanctitie in one Priest as in all the people Thirdly as for the high Priest both in that he was a more eminent type of Christ as also came nearer the Lord then all the other euen into the holy of holies he must haue peculiar garments made by cunning men filled with the spirit of wisedome euen beautifull and glorious Exod. 28.3 in these he must be consecrated in these he must stand before the Lord in one part of which namely the frontlet which was put vpon his forehead must be written holinesse to the Lord that by the Lords appointment that might be most conspicuous Againe
other Priests might not marrie diuorced or defiled women but he may not marrie a widowe but a maid onely Neither might he mourne at all no not for his father or mother which was lawfull for the other Priests thereby to pollute himselfe and the holy place All which with a number moe such solemne rites betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice Whence I conclude that if in those that ministred but in a material Temple that serued but in shadows types and obscuritie that in comparison were so farre off from the ministerie of the spirit of grace of libertie of life and so after a sort from God himselfe was required such legall holynesse at the least how much more is the truth of those representations requisite in vs who serue in the spirituall house of God who carie the substance and the bodie and are so much nearer drawne vnto God by how much he beeing a spirit delighteth in spirituall seruice before elementarie In Exod. 19.22 there is a speciall iniunction that the Priests who were to come to heare the law deliuered should be sanctified least the Lord destroy them much more then those that are the mouth of God in the newe testament to deliuer the law and Gospel should be carefull of their sanctification least the Lord sanctifie himselfe in their confusion For else those should not be such sure consequents of the Apostle where he dehorteth Christians from vnholinesse and prophanenes because of their present condition in that they were not vnder the lawe but vnder grace and that they were not come to mount Sinai but mount Sion And if such arguments were strong enough to binde common Christians to followe holinesse without which no man can see God surely farre stronger are they to enforce the dutie vpon the minister whose whole doctrine meditation speaches and actions priuate as well as publike should sauour of the spirit of God and of his blessed regiment in their hearts Vse 1. Profane Ministers are hence admonished oâ— their danger and vnfitnes how dare they take Gods name in their mouthes when they hate to be reformed How dare they rashly attempt to touch holy things with vnwashen hands when Dauid a most holy Prophet of God would not compasse the Altar nor participate in holy things before he had washed his hands in innocencie are such fit successors of the Prophets and Apostles who were called holy men of God not only in that they were penmen of the Scriptures and immediatly assisted and inspired by the holy spirit of God and freed from error in their doctrine which priuiledge we cannot succedâ—â—hem in but also in regard of their holy and innocent liues wherein also they shined as lights in the world expressing and shewing in life the life of that true and pure religion they taught vnto others 2. Let such as count this holines which is nothing but puritie of heart and life in Minister or people too much puritie and precisenes see their error and repent of it if they shall not see God who are without it much lesse shall such as scoffe at it We serue a God of pure eyes who hath pronounced blessing vpon the pure of heart and threatned that dogges and vncleane persons shall stand without the gate of that holy citie Notwithstanding therefore many a fooles bolt if that be puritanisme which many so esteeme it becoÌ„meth all the people of God much more his Ministers in that way which they so tearme to serue the God of their fathers 3. Note that marriage is no impure or vncleane condition of life nor a breach of chastitie and holynes for â—e that in the words before is permitted to be the husband of one wife is here called also to holynes and chastitie Temperate The Papists to maintaine the former error of single life translate this word continentem but the words of Scripture which for most part are more generall and figuratiuely comprehend many particulars either in commanding or prohibiting may not be restrained to strengthen Popish error For although all the vertues of the seauenth commandement may be here included yet the word is more generall then so seeing he is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath any thing in his power that is Lord ouer a thing to command it and enioy it and here one who is Lord ouer himselfe his lusts affections appetite who enioyeth these and is not theirs who keepeth the command of these and they haue not him at command requiring that the Minister should be a man that can curbe and bridle himselfe in his will to ouermaster it in his affections of desire reuenge mirth sorrow c. to moderate them that they exceed not the meane and due measure in his appetite of meate drinke sleepe recreation that it be not inordinate yea in all his parts his hands his eyes his tongue c. so order himselfe as that no vnseemely kinde of gesture fashion word or dealing proceede from him which may disgrace his calling but to carie himselfe in such a temper as becommeth the former vertue of holines For euen the word hath affinitie with that which we call a right temperament or constitution whether of humors in the bodie or affections in the soule which is when none is predominant but one of them is equally mixed and qualified by another as strong wine is tempered and allaied with water and implyeth that the Minister by reason wisedome and religion especially either allay or breake off the headines and violence of those troublesome lusts and affections which may otherwise molest him and exceedingly preiudice him in the workes of his calling This vertue then standing in the moderation of our desires in the vse of all the gifts and liberties we enioy as also in laying a law vpon our selues that no inordinate lust beare sway in vs it cannot but be most nenecessarie in a Minister who may not either in his priuate course vnfit himselfe to the performance of his calling by the immoderate affection or vse of any externall libertie as of meate drinke recreation riches much lesse in his publike execution may he administer holy things as the word sacraments prayer according to distempered passion or affection as of anger sorrow lightnes or any such And further as it is a great preseruatiue in him of an equable and constant Christian course so is also a great nourisher of his inward quiet and outward peace and so procureth his freedome vnto ministeriall duties which aboue all other require that a man should be wholly his owne and the Churches for it bringeth downe high thoughts and proportioneth the minde vnto such an estate as becoÌ„meth the simplicity of the gospel it cutteth off al affectation of state pompe sumptuousnes superfluities aboue that which becommeth a Minister of Christ which things make rich men indeed but poore Ministers for the most part Now the meanes to attaine this vertue
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
so of such Christians as turne Iews againe beware of the concision and betake vs to the circumcision which worshippeth God in the spirit and haue no confidence in the flesh no confidence in the lawe Get Christ close him by faith in the heart he is the Lord and accomplisher of the lawe vnto righteousnesse and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel Say with that Martyr onely Christ onely Christ. 2. Seeing Popish doctrine hath not saluation but carrieth men from Christ it ought not to be tolerated where it can be abolished for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace and as it is no good religion in Princes to set vp a religion that would abolish Christ so neither is it good policie in regard both of their treacherous positions and practises For as they teach that hereticall for so they call Protestant Kings may be depriued of life much more other royalties and temporalties so is their practise proportionable in deposing kings and Emperours practizing hellish treasons and iustifying the murdering of Princes And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire yet if they be incurable themselues haue taught vs how we should deale with them or rather neither make nor meddle with them by the tenour of the oath taken of the old leaguers in France the forme of which was this Si ad haereticorum partes de flexero si amicitiam si foedus si matrimonium cum eis faxo si opem fidemve do si ave si vale dixero illa die fulmine ferito God make vs as wisely resolute to preserue the puritie of the truth amongst vs as they are cautelously circumspect to barre it out from themselues then should they goe farre inough and stay long enough before we should entreat their returne Whose mouthes must be stopped The phrase is metaphoricall and betokeneth such an euident conuiction of errors by weight of reason and euidence of the Scripture as wherby the aduersarie of the truth is struck dumb and hath no more to say then if he had his mouth shut vp Quest. But how should we shut their mouthes for such commonly rage against the truth and ioyne mallice to error and so prostitute themselues in impudencie as that they will euer haue some shew of words at least to pretend against the truth Ans. This precept is first and properly directed to the Minister of God who by all his endeauour must take away all the defence of such errors and then confirme the contrarie truth by such sure grounds and arguments as that all men may see they haue no sound reason much lesse Scripture at least interpreted by Scripture for their defence And thus when the Church shall heare what such persons can say for themselues it will appeare to be but vaine babling and multiplying of words flowing not seldome from such as are euen damned of themselues in their owne conscience And this practise is agreeable to that of Christ himselfe who sometimes by the Scriptures Matth. 22.34 sometimes by reason Luk. 20.25.26 Giue to Caesar sometimes by a like interrogation and question Luk. 20.7 The Baptisme of Iohn sometimes by posing and parling Matth. 22.46 so set vp and silenced the Pharisies Sadduces Herodians and others as none could either answer him or durst aske him any more questions But when men are thus confuted by argument ouerthrowne with the sword of the spirit and confounded by the power of truth and yet still proceed to trouble the peace of the Church and the faith of the Saints then may the Church and must proceed by censure and admonition to enioyne them silence the which if yet they will not heare they ought by the Church to be driuen from the societie of the faithfull if they prooue gangrenes they must be cut off Doctr. The dutie of euery faithfull Minister is when occasion is offered timely to oppose himselfe against seducers and stop the mouths of false teachers wherein also the Church ought to backe and strengthen him For 1. the example of Christ must be our president who most boldly and freely vindicated the law from the corrupt glosses and expositions of the Pharisies and that in his first sermon 2. In regard of the particular members of the Church that they may be preserued in soundnesse from starting away and forsaking of the truth Hence did our Sauiour Christ not seldome vtter holy things before dogges and swine that is the Scribes and Pharisies and malicious Iewes because of those that stood by that they might be confirmed against their corruptions And this is made one ende of the precept the madnesse of the false Apostles must be made manifest that they may preuaile no longer 3. In regard of the false teachers themselues fooles saith Salomon must be answered least they be wise in their owne conceit neither shall the labour be wholly lost vpon them for it shall be a meanes either to conuert them and bring them to the knowledge of the truth or else so to conuince them as they shall be made excuseles And further the Church must strengthen euery Ministers hands in this contending for the faith and so manifest her selfe to be the ground and pillar of truth which is committed to her trust and safekeeping against all gaynesayers Vse 1. This ministeriall dutie requireth a great measure of knowledge and a man furnished with gifts of varietie of reading and soundnesse of iudgement euen a man who hath a storehouse in his brest First he must be well read and skilfull in the Scriptures that by them in the first place he may be able to shut the mouth of the aduersarie partly by the expresse texts of Scripture partly by harmonical parallel and sutable places as by the mouth of many witnesses partly by the analogie of faith arising out of the whole bodie of the Scripture partly by the proprietie of the speach in the fountaine and partly by the apt knitting of the context that there may be full concent with it selfe the antecedents and consequents yea more he must be furnished with varietie of reading euen in the workes and writings of men that he may be able in good sort not onely to apprehend the state of the questions and originall of controuersies but also that he may refute his aduersarie partly by the concent of the Church in all ages and partly by the helpe of things that are granted and confessed on both sides and partly by the contradictions which the patrons of errors cannot but vnawares flip into for it is true of a lyar or a patron of lies that he had need of a good memorie Secondly to all this knowledge is required a sound iudgement that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for and on the contrarie the absurdities and
appeareth which hath giuen good light to the vnderstanding of the place Quest. But whether did Epimenides vtter this as a prophecie Ans. No vnlesse we conceiue him as a Prophet in the generall acceptation of the word For 1. the deuill is not willing except he gaine more by it to rebuke sinne of which himselfe is the patron 2. He speaketh not of a thing to come but of that which was present and past 3. He was not ignorant what he writ here but by the light of nature as other Poets did taxed these vices which he had obserued very enormious And hence we may obserue two instructions Doctr. 1. The Gentiles had their Prophets and Poets such as was Epimenides which were sufficient witnesses against their impietie And neuer were any people so rude and barbarous among whom God had not sufficient witnesses to condemne them Which appeareth plainely thus First without themselues they had three things to condemne them 1. Their Philosophers Poets Orators and wisemen of whome what vice was it which was not brought into disgrace what vertue was vnperswaded that a man may safely say of some of them that they left vnto posteritie more clearenes and prints of diuinitie then all the bookes of the schoolemen put together 2. their prouerbs and voice of men publikely against them as this against the Cretians was a prouerbiall sentence 3. The works of God Rom. 1.20 Act. 14.17 Secondly within themselues they had two things 1. Naturall knowledge For Paul in Rom. 1.18 saith of the Gentiles that they detained the truth of God in vnrighteousnes Where by the truth of God is not meant euery truth in generall nor yet the truth of his written word but that light which remaineth in the nature of man after the fall called the lawe of nature and the lawe of nations which light they by their iniustice impietie profanenesse and superstition did seeke to oppresse and extinguish and so detaine as a captiue in the darke dungeon of their hearts And v. 31. he affirmeth of them that they knewe the law of God by nature that is not the lawe written but a certaine generall and obscure knowledge concerning God and themselues whereby they were conuinced of those generall notions that there is one God that this one God is to be worshipped the which euen idolatrie it selfe prooueth that this worship must rather be in spirit then bodily that they might not doe to others that which they would not suffer of others that euerie one should haue his owne giuen him that adulterie and vnchast lusts were to be avoided these things they knewe called the lawe of God Quest. But doe you ascribe the knowledge of God to the naturall man are not many Scriptures against it Ans. Seeing the Scripture attributeth both knowledge and ignorance of God to the naturall man we shall vnderstand both the better by distinguishing the knowledge of God which is 1. either naturall and generall or 2. supernaturall and reuealed The former is gotten and encreased by the light of nature and things created the latter is made knowne in the word the former a man may haue and yet vanish away in his imaginations and be no better then a flat Atheist without God in the world the latter is neither idle nor vanishing but forceth to glorifie God as God by louing fearing invocating and obeying him The vse of the former is onely to make men excuseles in their iust damnation Rom. 1.20 of the latter to raise vp men to the sight and fruition of their saluation both mentioned Gal. 4.8 9. The former the Scripture scarse vouchsafeth the name of knowledge and so denying knowledge to the naturall man it speaketh of that supernaturall knowledge which Salomon saith is too high for a foole which onely deserueth the name of knowledge 1. Cor. 2.17 The naturall man knoweth not the things of God nor can knowe them because they are spiritually discerned The second thing which inwardly witnesseth against the naturall man is his naturall conscience whereby euen the heathen not onely knew but did the things of the law not that any of them could yeeld perfect obedience to the lawe by the strength of nature but that without the helpe of the Lawe written the Gentiles had a certaine kinde of discipline whereby they were restrained from many notorious vices for he saith not that they were iust but did certaine things of the lawe proceeding hence that with the light of some common notions concerning God they had also a sense of his iustice which was readie to return to them according to their works Now both these namely naturall knowledge and conscience were still according to the working of their corruption either more quicke and stirring in them or more dull and deaded and yet neuer insufficient to condemne them Vse â— Hath the Lord so many witnesses against the heathen who neuer heard of Christ nay nor had the law written what a number of euidences besides all the light of nature and helpes from the heathen hath he against thousands that professe Iesus Christ and yet are inferiour to many of the heathens themselues For 1. what a sure sentence of damnation doth euerie Minister of the Gospel pronounce against the disobedient who hauing not Satans but Gods Prophets and the lawe written and the Gospel added thereunto and the daily ministerie and yet many will not vouchsafe to heare the call of Christ to his supper and many that heare him runne another way Now if those were iustly damned who beleeued not men euen comming from the dead how shall they escape vengeance who will not beleeue Moses the Prophets Christ himselfe and his Apostles daily preached in the ministerie 2. We haue the daily beholding of Gods great workes in the world and in the Church which are documents of the admirable power and wisedome of God the daily fruition of his vndeserued mercies the testimonies of his bountie and goodnesse and thinke they to escape the iudgement of God that despise the riches of his bountifulnes and patience and long suffering not knowing that the bountifulnes of God should lead them to repentance is not this to heape coales on their owne heads which will burne to the bottome of hell yea and to treasure vp wrath against the day of wrath vnto which we may adde the workes of his iustice disburdening his iust displeasure against the vnrighteousnes of men reuealed both in the Scriptures and in other histories yea and daily running into the eies of such as prouoke their diligence to obserue the same 3. We haue the light of blessed example both of the Prophets Apostles Patriarke and aboue all of the blessed Sonne of God and other holy seruants of God in the Scripture and in our owne age many iust Lots who will be as a cloud of witnesses to condemne our wayes and works of darkenesse For thus the Lord prouideth himselfe of witnesses euen in all ages and peoples among themselues Some
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
for it is euill to him that eateth with offence and Paul would neuer eate meate before he would offend Hence followeth it that we may not offend either priuate or publike persons Of priuate men some are of weake consciences and these must be borne vp and yeelded vnto for good rather then destroied by our libertie the Apostle became all things to all such persons and Christ himselfe would not quench a smoaking flaxe Some other are obstinate stiffe yea and malitious from whom we must challenge our Christian libertie If men be carping Pharisies or wilfull Papists the counsell is Let them alone nay more so pretious must our libertie so dearely purchased be vnto vs as we may not neglect it or dissemble it before such as are taught and should be stronger although they be brethren for this was Peters case for which he was iustly reprehended who withdrawing himselfe from the Gentiles to pleasure the Iewes gaue them who had beene taught the contrarie occasion to conceiue of the Gentiles as vncleane still This whole truth is confirmed by Pauls practise who would and did permit Timothie to be circumcised in regard of infirme and weake beleeuers among the Iewes Act. 16.3 but would not suffer Titus so to be Gal. 2.3 partly because he would not offend the godly and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries who had almost ouerturned all the labours of the Apostle in that Church of Galatia by vrging circumcision as a thing of absolute necessitie vnto saluation Here is ministred a direct answer to that question whether recusant Papists are to be compelled to Church because it is an offence vnto them Wherto I answer 1. that this is not a case of indifferencie but necessarie that they come into the pure worship of God and therefore it must be effected either by entreatie or compulsion 2. Were it indifferent yet were they not to be festered in their error because they refuse instruction and are not weake but wilfull 3. Neither are they thus compelled to beleeue but to vse the right meanes of faith 4. Good Iosias made a couenant with the Lord and caused all his people to stand vnto it 2. Chro. 34.32 Now as we may not offend our priuate brethren so much lesse the publike Magistrate who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent which lawes we are bound in conscience to obey for then their indifferencie ceaseth not in regard of themselues but of that law restraining them And here sundrie questions may be further demanded As 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate Answ. In this one instance direction is giuen euen in all the other things of this kinde as concerning daies garments c. therefore I say that to eate or doe any other thing against a law is one thing and to doe otherwise then the law commands in these things is another the former commonly 1. hindreth the end of the law 2. contemneth the authoritie of the law maker 3. hath no iust cause in it selfe 4. careth not for the offence of others this is alwaies a sinne against God and a breach of the fifth commandement but otherwise the former cautions duly obserued I see not how it is a sinne in conscience to eate besides the law Quest. But can any Magistrate make a law to binde the conscience Answ. No but yet we must obey their wholesome lawes for conscience sake which conscience is bound not by the law of the Magistrate but by Gods law which bindeth to obedience of the Magistrates lawes in all lawfull and honest things so Paul Rom. 13.5 subiecteth not the conscience to the lawes of men but to Gods ordinance inforcing obedience to such humane lawes as â—ight not with his owne Quest. 3. But how stand we to the libertie wherein Christ hath set vs free if we suffer the Magistrate to curb vs of it Answ. Wel inough seeing the Magistrate medleth not with the libertie in conscience purchased by Christ for then we might not yeeld a whit but stand on our right but reseruing that as whole and entire as he found it he onely restraineth the ouercommon vse of that libertie for example The lawes which prohibit this or that meate beeing ciuill and made in respect of ciuill and politike order for the common good of men are externall and the obseruation of them is a ciuill obedience and in it selfe properly no worship of God vnto which the outward man is bound directly â—nd not the inward but by accident Which if we will plainely and in a word vnderstand we must consider in euery indifferent thing two things 1. a libertie to vse them 2. the vse of that libertie which two differ as much as meat set vpon the table and the eating of it The libertie is in the conscience the vse is an outward thing the former no Magistrates law medleth with nor can restraine but in the latter his law is a binder And thus we shut the doore against all Popish ecclesiasticall lawes and canons concerning fasts feasts daies garments and infinite other traditions which they vrge as things necessarie to saluation directly binding the conscience yea as meritorious and leading to a state of perfection whereas indeed they directly fight against Christian libertie yea many of them against the morall law it selfe Let them plead as they doe that to the greater authoritie more subiection is due and therefore they must be much more obeyed in their ecclesiasticall constitutions then the Magistrate in his ciuill I answer when they haue prooued their charter out of the word whereby they may make lawes which must be obeyed for conscience sake as the ciuill Magistrate may we will subscribe vnto them In the meane time we haue learned that seeing the Church hath power only to ordaine constitutions for orders sake no man is further bound to them but only so farre as he may auoid scandall of others or further the publique good intended by that constitution But what if the Magistrate giue life to ecclesiasticall constitutions of the Church whether then doe they become such lawes as bind the conscience Answ. The Magistrate giueth no greater power to the Church to make lawes then Christ hath giuen if he make his pleasure knowne that he by his power will see order kept it is the part of euery good subiect and Christian to obey him cheerefully Secondly To vse out libertie in loue we must not onely not cast back our brethren but edifie them and bring them forward in godlinesse 1. Cor. 6.12 all things must profit 1. Cor. 10.23 all things are lawfull but all things edifie not And the generall rule of all indifferent things is Let all things be done to edification and Rom. 15.1 2. Let euerie man please his neighbour to edification euen as Christ
be subiect to the law of God Thus euery way the wickednes of man is great all the imaginations of the thoughts of his heart are only euill continually neither can be other seeing whatsoeuer riseth of flesh is no better then flesh Vse 1. Hence we see in part the corruption of our nature and in it the reproach of our first sinne and fruit of our first transgression whereby we might learne to be ashamed of our filthines which is thus seated and resteth not onely in the inferiour parts and powers of the soule or as Papists speak in the flesh and sensual part but euen in the reasonable most excellent part of the soule which is the minde and conscience This very cōsideration should be as a hammer to beat down proud thoughts which rise vpon the gazing of outward things and respects on which so many beare themselues who doubtles would quickly strike saile if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath enemies of righteousnesse haters and hated of God Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse his hands pure from open iniustice his words free from iniuring men and thus content themselues with a ciuill righteousnesse which is to glorie in the flesh But could they looke vnpartially into their soules they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour all which thrust them vnder the regiment of death Yea euen the best of men regenerate finde this lawe of euill with them which ministreth smal ioy to some parts of their liues when they see the seedes of all sinne in themselues and these seedes to rise vp into the blade and care sometime before they attend to cut them downe or weede them vp and when they finde themselues as readie to yeeld an haruest of iniquitie as others if the good husbandman should not still be pruning and dressing them 2. As man could proceede from an habite of good to the priuation of it so can he not of himselfe go backe from this priuation to the habit seeing no freedome at all is left in any facultie of his soule to spirituall good Is the mind and conscience and all things impure to the vnbeleeuer and hath his will any more priuiledge then the other how erronious then is that doctrine of the Church of Rome and the schoolemen who teach that mans free will to good is not altogether lost but much weakened in spirituall motions that it can dispose and prepare it selfe to grace and that it coworketh with the grace of God in the verie first beginnings of grace Whereas the Scripture teacheth that man is so farre from his owne helpe in his recouerie that he resisteth it and fighteth against it till the Lord mightily subdue him as he did Paul on his way to Damascus The first degree or preparation to the cure is the knowledge of the disease but the naturall man will not be brought to acknowledge and confesse his estate Psal. 14.3 there is no man that vnderstandeth his way our Apostle hath elsewhere also ruled this case 2. Cor. 3.5 we are not sufficient of our selues to thinke a thought and therefore much lesse to will Philip. 2.13 It is God that worketh in vs both to will and to doe where we are not said to will actiuely but acted that is so farre as God maketh vs to will good Let our pouertie then be hence acknowledged Gods glorie magnified Christs merit amplified in which alone we recouer all our wants and are raised out of our graues of death 3. Hence we see the necessitie of regeneration in euerie part Eph. 4.22.23 be renewed in the spirit of your minds confesse then and crie out with the leper I am vncleane I am vncleane and seeing if Christ wash thee not thou hast no part in him pray with Peter wash me Lord not my feete onely but my hands and head yea my whole bodie and my whole soule my whole man The Apostle prayed that not onely the inferiour faculties of the Thessalonians as the affections and appetite which are the feete of the soule might be washed but vseth this forme The God of peace sanctifie you wholly 4. If the wicked man be thus vncleane then hate his companie the vile person is to be contemned come not neere him touch him and thou wilt be defiled he is filthie within and without and with the leper must be thrust out of the campe for feare of infection Doctr. 3. Before this naturall vncleanenes be purged euerie thing is vncleane vnto a man the vnbeleeuer tainteth euerie thing that he toucheth nothing within him nothing without him which is not polluted although not in his owne nature yet vnto him and in his vse Let a naturall man turne him to any action word or thought all of them not excepting the best are against God because they proceede from vncleane mindes and consciences 1. His actions spirituall euen his best seruices as praying hearing reading receiuing of Sacraments almes all these beeing the sacrifices of the wicked are abhomination vnto the Lord who first looketh to the person and then the gift who if he turne his eare from hearing the lawe euen his prayer is abhominable if he choose his owne wayes let him kill a bullocke for sacrifice it is all one as if slewe a man if he be a polluted person that toucheth any of these holy things shall they not be vncleane yes surely the most diuine ordinances are turned to him to sinne for the Lord first requireth pure parts and then pure actions Ezech. 36.26 2. His ciuill actions his honest dealing in the world his buying selling giuing lending his labour care yea all the duties of his calling are in and to him no better then sinnes 3. His naturall actions as eating drinking sleeping recreation physicke all are vncleane vnto him 4. All Gods creatures and humane ordinances as meate drinke cloath goods lands buildings mariage single estate in a word the whole way of the wicked is abhomination to the Lord Prou. 15.9 All these are witnesses of his sinne and filthinesse all of them are enlargers of his woe and damnation because he wanteth faith to lay hold on the Lord Iesus whereby the iust doe liue haue their heart purified and so are made Lords ouer the creatures Vse 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes let it mooue euerie man to beware especially that he approach not neere the courts of God nor compasse the altar without washing his hands in innocencie The Ministers may not take the word into profane mouthes and hands themselues hating reformation The brasen lauer must put them in minde of their dutie which was set betweene the tabernacle and the altar that the Priests might wash their hands and feete whensoeuer
and preseruatiue of many graces a bond of her owne and others peace a setler of the comfort of her life an ornament of her head and of her house which once let her be disrobed of she may bid farwell to her families welfare for let any vile affection beare sway but for a little while as of anger impatience excessiue griefe intemperance or any such how is the whole house in a kind of tumult which as a Common wealth in the commotion and rising of some one rebel cannot be composed and setled till the rebel be subdued which they finde too true who in their match were left vnto thēselues to make choise of such as wanted then and yet haue not attained with the feare of God the practise of this vertue Now then seeing this vertue is so necessarie for all parts of life that it ought neuer to be wanting many womē who want not many good parts of nature and grace may yet see hence their error who conceiue that if they be generally well reputed of both for their religious and honest course and can in good manner please their husbands in the administring of the family that then they may be dispensed with in some predominant indiscreete and intemperate affecton especially if it be more priuate as now and then in extraordinarie vnquietnesse and bitternes not seldome in some bitter roote of couetousnesse drawing on iniustice towards their husbands perhaps to breake out into some prodigall and idle expense another way in lashing out libertie of speech against some that cannot answer for themselues in becomming for some dayes the greatest strangers at home c. all this while thinking that these things if seldom will stand well enough with religion but they are to knowe that all Salomons wisedom could not reconcile two things so abhorring together the giuing of the heart vnto wine or any one lust and the leading of it in wisedome and it will prooue starke vanitie to make triall of it after him neither can it be other then the shuffling out of a religious course for man or woman to giue way to any one inordinate lust More of this vertue see in the places forenoted Chast or pure The Apostle by permitting the three former vertues hath made way vnto this fourth which is a fruit of them issuing from the loue of their husband and children and from tending and watching against inordinate affections And this puritie or chastitie is not that of the virgin or single estate but it is a marriage vertue the keeper of the mariage faith and may thus be described It is a puritie both of soule and bodie in regard of vnchast lusts abandoning all vnlawfull and strange pleasures which description is wholly couched and abridged in 1. Cor. 7.34 where the Apostle calleth it the holynesse of bodie and spirit of spirit when it is either not tempted to vncleannes or beeing tempted yeeldeth not or yeelding is recouered by repentance of body also when it neither exciteth nor beeing incited executeth not vncleannes Now how equall and reasonable is it that women especially such as haue the remedie of marriage against impuritie in whome the want of it is more sinnefull and dangerous should be prouoked to the preseruing of such a sweet grace as this is First if we consider how the Lord approoueth and vrgeth it 1. By his commandement 1. Thess. 4.3 this is the will of God that ye should abstaine from fornication and euerie one possesse his vessell that is his body which is the instrument of the soule and containing it as in a vessell in holynesse and honour 2. In that the Lord here interposeth himselfe and though many husbands and wiues thinke of nothing but a mutuall stipulation betweene themselues yet the Lord challengeth the couenant to be made to himselfe as it proceeded first from himselfe so as she that forsaketh the guide of her youth forgetteth the couenant of her God that is of marriage of which God is the author and whose name was or ought to haue beene invocated in the match making 3. In that the Lord professeth that he narrowly watcheth and clearely seeth when this couenant is broken that although the fact be done in the darke and neuer so charily and cautelously yet day and darkenesse are alike vnto him If the husband see it not nor any eie of flesh yet the Lords eie findeth it out and will set it in the cleare light before men and angels This is made a reason of the precept Prou. 5.15.17.20.21 for the wayes of man are before the eies of the Lord. Ioseph might haue sinned secretly enough but that his eie was happily lifted vp toward this pure eie of God which cannot abide to behold such iniquitie 4. In that he declareth that he watcheth the sinner of this kinde to bring destruction vpon his bodie and soule to shut him out of heauen and to roote him as a loathsome weede out of the earth The former appeareth Prou. 5.22 the sinner of this suite destroyeth his owne soule 1. Cor. 6. no fornicator shall inherit the kingdome of heauen Reuel 21. no vncleane thing shall enter within the gates of the citie but shall bee kept without with dogges enchanters and lyers The latter seeing the law of God is that the adulterer and adultresse should die both because he would not haue the land defiled nor the guiltie person to liue as an eyesore vnto the innocent nay more if a man were deceiued in the qualitie of the person he hath taken to wife thinking to find her a maid but he findeth her virginitie bruised and another man hath humbled her it is lawfull for him to put her away and the Magistrate to put her to death as an adultresse Further how strictly the Lord watched ouer this sinne appeareth by that law Numb 5.21 If the husband were but ielous whether iustly or iniustly himselfe was accounted guiltie if he did not bring her to triall and this triall was not to be made by man but was Gods owne triall by the bitter cursed water by which himselfe from heauen would reuenge so greiuous a sinne against so holy an institution as marriage is And in comparison the word of God accounteth this sinne farre more wicked then some of those which mens lawes punish with death we thinke theft a great sinne because it bringeth malefactors to the gallowes and so it is but not comparable to this for Salomon himselfe by comparing these two sinnes putteth them almost out of comparison a theefe steales for hunger to saue his life but he that committeth adulterie sinneth against his owne life the former is not alwaies to be despised but this is neuer to be spared the former may make satisfaction by restitution of the thing and fowre fold for the sinne the latter can make no restitution at all the satisfaction of the theefe may be accepted of the owner or if he cannot satisfie with all the substance of his
Eue was made for Adam and not Adam for Eue yea she was made of him and not be of her and therefore euen in innocencie was shee subiect vnto Adam though then without griefe and molestation which afterward came in by sinne Secondly consider Gods lawe and institution after the fall Gen. 3.16 Thy desire shall be vnto him and he shall rule ouer thee as if he had said seeing thou canst not rule thy selfe meete it is that now especially since thy sinne hath set thee out of order that thou shouldst be put vnder the rule and power of an other yea although this subiection be not so liberall sweete and free as before the fall but ioyned with sorrowe and difficultie yea although often thou vndergoe vnequall commands and this also is the Apostles reason Adam was not first seduced but Eue and therefore her honour was first lost and a lesse liberall subiection was bound vpon her so much more surely Thirdly the husband is the head of the wife as Christ is of his Church and therefore as the members are subiect to the head without reasoning so should the wife be vnto her husband he prouideth for all answeareth for all defendeth all as the head and doth not he best deserue the preheminence hath not nature giuen the highest place and prerogatiue vnto the head and were it not most vnnaturall that the wife by seeking for soueraigntie and rule ouer her husband should set the head vnder the feet And further by this superioritie he becommeth the image of God vnto his wife and his lawfull commandements haue a stampe of God set vpon the thing commanded and therefore she must signifie that she hath a feeling of him in her heart as the image of Gods maiestie glorie and soueraigntie through her whole behauiour in a meeke and quiet spirit shewing her selfe the glorie of the man respecting his authoritie as the Lords his will as the Lords in right and lawfull commands against which if she rebell shee riseth vp against the Lord himselfe In these regards especially the Apostle concludeth this dutie and exhortation Col. 3.18 wiues be subiect to your husbands that is yeeld your selues vnto the will direction and discretion of your husbands for it is meete or comely namely in regard 1. of the law of nature 2. of Gods institution after the fall 3. the husbands headship and 4. womanly infirmitie Neither is it onely meete but so necessarie as where it is not performed it cannot be but the family should be laid open to ruine and downefall no otherwise then if the feete should refuse to goe the eye to looke the hands to take the things which the head commandeth the whole man must needes perish All which considerations take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie Some plead they are yoked to foolish Naballs others are matched to such as neuer consider their paines and kindnesse and not meeting with that kind and thankefull retribution from their husband which they expect take themselues freed from such strict obseruance others could loue their husbands passing well were it not for such or such a bad qualitie and others are tyed to frampoll or conceited persons and so drawe conclusions both of their vnfitnesse to gouerne and the inconueniences of their owne subiection But against all these reasonings which are so vnreasonable as that they directly fight with Gods ordinance and that order which he hath put in nature which admitteth nor of such exceptions here is a cannon of batterie Thou must and maist before thy marriage consider whether he be a wise man or a foole but after thou must knowe he is thy husband which if he be thou must be subiect ouer whome be it that he be a foole and thou wiser then he thou maist affect no rule but knowing still thy place by thy goodnesse wisedome counsell and perswasion if it may be preuent his or thy hurt as Abigail did As for his vnworthinesse whatsoeuer it may be in thine eies yet the Lord depriueth him not of his worthinesse to rule ouer thee who hast entred into the marriage league with him And for his vnfitnesse he cannot be so vnfit to gouerne thee as thou art to gouerne him who wert taken to be an helpe and not an head vnto him and a monstrous thing were it in nature for the feete to direct the head But that women should obey their husbands none are so rude as not in generall to acknowledge but come to particulars as 1. wherein 2. the manner how there growes some question The former the Apostle answereth Eph. 5.24 Wiues be subiect in all things that is in all lawfull and bonest things in all which there must be a departure from their owne wills if a contrarie commandement proceed from the husband yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house whether in his absence or presence she must administer according to his minde and direction For so the members of the bodie are subiect to the head each doth his owne dutie yet all by the appointment of the head mooue or rest themselues And thus the Church dispenseth to the sonnes of God the children of the Church all necessaries for their direction consolation and saluation but yet by the prescript and order of Christ the head and not any thing without his appointment and no more is the wife to administer no not in the absence of her husband against or contrarie to his minde Looke vp to the heauens and verie nature will teach this lesson while the sunne is absent the moone takes vpon her gouerneth the heauens and shineth aboue all the starres but yet not without the borrowing of all this light from the sunne if Philosophie teach vs truely but when the sunne is present she giueth place contracteth her light and reuerenceth him after a sort by vayling her face at his presence vpon whom she wholly dependeth and thus should it be with the wife when the husband presenteth himselfe whether in person or in his commandement Quest. Whether the wife may dispose of goods without her husband consent to good vses Answ. There is no question but she may 1. of any goods before marriage excepted 2. of those her husband giueth her after marriage for these also are proper goods and not common 3. If she haue generall consent when his heart trusteth in her and referreth in generall things to her discretion 4. If she haue implicit consent when her husband knoweth she giueth and holdeth his peace 5. In extreame necessitie for often the case suffereth not to expect his consent 6. In the vnfitnesse of the husband to gouerne as suppose he be striken with frensie and madnes for then the disposing of things is deuolued vpon her 7. In his longer absence as suppose he be a souldier marchant or seafaring man 8. Of that she can well
to please their Masters breake the sabbath by working or carriyng home worke by iourneying by lying and deceiuing such the Prophet speaketh of that fill their masters houses by briberie and crueltie whereas they are to please them alwaies with keeping good conscience The seruants of wicked Saul who were none of the best refused to be executioners of his wicked sentence against the Lords Priests although his commandement could haue borne them out well enough Let Christian seruants much more abhorre to please any flesh against the Lord and from this place frame this conclusion in their owne hearts Must I please my master in all things how much more then must I be carefull in all things to please my master which is in heauen Not answering againe Seruants are here in the third place prohibited crosly and stubbornely to reason and dispute matters with their masters but in silence and subiection to sit downe with the worse euen when they suffer wrong for as they are to carrie a reuerent esteeme of them in their hearts so must they bewray reuerence loue and lowlinesse in all their words and gestures neither are they here coped from all manner of speach for when iust occasion of speach is offered as by questions asked they must make respectiue answers and not in sullennes say nothing for Salomon condemneth it as a vice and great sinne in seruants when they vnderstand not to answer Prov. 29.19 Yea and when they haue receiued wrong they may in due respect of circumstances as when the masters passion is ouer with all submission and soft answers which breake wrath cleare themselues from vniust blame laid vpon them which was the practise of Dauid towards his master Saul who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach he asketh Saul why he should giue eare to mens words that said Dauid seeketh thy life whereas now thine owne eyes may see that if I had sought it I might haue had it And masters in this case are bound in wisedome and patience to â—eare them yea and to iustifie them if they find their faithfulnesse as Saul did To this purpose Iob speaketh that if he had turned from the right of his menseruants and maidseruants thus contending with him he could not haue answered God who made them both in the wombe The thing then here condemned is that too ordinarie a sinne of seruants when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses or else more openly thwart and contradict them yea by crooked and snarling words prouoke their indignation iustly against them by all which they manifest that they haue no feeling of the ordinance of God no conscience of Gods authoritie seated in the person of their master no wisedome to suffer and forbeare no not for their owne peace sake nor respect of Gods commandement which forbiddeth in them all muttering and vndutifull answering againe a sure signe of a wicked and rebellious heart Hence we might note how the Lord strengthneth his own ordinance in the foundation of humane societie that he will not haue it thwarted in words no not in stubborne and disdainefull lookes and much lesse by any action resisted against which whosoeuer rebelliously riseth vp in word or deed resisteth not man but God and his ordinances and shall themselues be resisted of God Not Pickers By the former seruants were taught to bridle their tongues by this precept their hands The word properly noteth the setting somewhat apart to ones priuate vse which is not his and is vsed Act. 5.2 Annanias kept away and craftily conueied to his priuate vse that which should haue gone another way So that seruants are forbidden to pilfer the least part of their masters goods to dispose to their owne or others vse without the acquaintance of their masters And herein vnder this principall kind all manner of vnfaithfulnesse is inclusiuely condemned as the opposition in the next words sheweth but shewing all good faithfulnesse Now that seruants who at this day are so vniust may be terrified from so heynous a sinne let them know that there is a booke full of curses and plagues which shall cleaue vnto them and enter into their house the booke is large twentie cubites long and tenne cubites broad it is full of curses euen from one ende vnto the other it shall come swiftly vpon them for it is a flying booke it shall bring a fire with it to consume a mans whole substance and without repentance prepareth vnto the fire of hell beeing a sinne which shutteth out of heauen 1. Cor. 6.10 Obiect But I hope I cannot be counted a theefe for this I would be loath to lay mine hand vpon any mans goods else I may make a little bold with my master and it is but a little wherein I neither can nor would hurt him Answ. But this lessneth not the theft because it is from the master but augmenteth it For if it be not lawfull to iniurie a stranger much lesse one who is so neere vnto vs euery man will say it is more capitall to smite the master then a stranger Nay the Lord lesse endureth it in a child toward the father or a seruant toward the master then in one stranger toward another And it is sure that he that maketh no conscience of robbing them maketh lesse were it not for feare of law of robbing strangers so saith Salomon Prov. 28.24 Hee that robbeth his father and mother and saith it is no sinne is a companion of a destroyer that is will easily ioyne with open robbers to spoile others of their goods also Besides to say it is but a small thing and my master is neither better nor worse for it the truth is thou that wilt crack thy conscience for a small trifle wilt not greatly straine if Achans more goodly wedge come in thy way he that is vnfaithfull in the lesser will be vnfaithfull in the greater serue the deuil for a pennie thou wilt be more seruiceable for a pound and augment thy labours as he doth his wages And whether it hurt thy Master or no that is not the question it hurts thine owne soule by transgressing the commandement and incurring the curse of it Further whereas some seruants may truely say that their masters are hard and straite and requite their seruice scarce with food and rayment yet giueth this no leaue to pilfer the least commoditie from him and what were this else then to fall into the hands of an harder master into the hands of sinne and Satan nay rather as Iacob went through an hard seruice of aboue 20. yeares through summers droughts and winters frosts yet in the end he professeth that his righteousnesse should answer for him and that nothing miscaried vnder his hand but he made it good so should seruants in their yeares so iustly carrie themselues as in the end of their tearme
life vpon no other condition but of workes doe this and liue and these must be such as must be framed according to that perfect light and holinesse of nature in which we were created which wrappeth vs vnder the curse of sinne and infolds vs in the iustice of God without shewing any mercie at all What a yoke is it that is euer galling vs for sinne partly shewing it partly not as a cause indeede but occasionally increasing it it beeing the strength of sinne 1. Cor. 15.56 Now to be vnder grace is to be freed from all this bondage not onely from those elements and rudiments of the world but especially 1. When the yoake of personall obedience to iustification is by grace translated from beleeuers to the person of Christ our suretie so that he doing the lawe we might liue by it 2. When duties are not vrged according to our perfect estate of creation but according to the present measure of grace receiued not according to full and perfect righteousnesse but according to the sinceritie and truth of the heart although from weake and imperfect faith and loue not as meriting any thing but only as testifying the truth of our conuersion in all which the Lord of his grace accepteth the will for the deed done 3. When the most heauie curse of the Law is remooued from our weake shoulders and laid vpon the backe of Iesus Christ euen as his obedience is translated vnto vs and thus there is no condemnation to those that are in him 4. When the strength of the lawe is abated so as beleeuers may send it to Christ for performance for it cannot vexe vs as before the ministerie of grace it could which is an other law namely of faith to which we are bound the which not onely can command as the former but also giue grace and power to obey and performe in some acceptable sort the commandement And this is the doctrine of grace which we are made partakers of Vse 1. Euerie Christian ought to take vp that exhortation 2. Cor. 6.1 We beseech you that you receiue not the grace of God in vaine not that the sauing graces of faith and loue c. may be receiued and lost againe which is the Popish collection from the place which speaketh only of the doctrine of grace and faith which may be receiued in vaine and is of all such hypocrites who neuer knewe what neede they stood of this grace and therefore some receiue it into their eares not into their hearts into their profession not into their practise into their lippes and tongues but neuer into the loue ioy and other affections of their hearts Whereas could they see the glorie of this ministration they would exceede that people in their acclamation and crie grace grace vnto it Quest. But how may a man knowe whether he receiue this grace in vaine or no Answ. By these notes 1. Whosoeuer receiueth this grace in truth he receiueth together with the commandement a power which enableth him in an acceptable performance of it for howsoeuer the law is a dead letter yet the Gospel beleeued is a quickening spirit the words of it are spirit and life in conferring the spirit of life whereby the beleeuing soule is quickened in the wayes of righteousnesse The first thing then to be examined is whether the Gospel be in word or in power for if it beget onely to a forme and outward profession of pietie and religion it is receiued in vaine 2. As he receiueth a power so doth he also a will to obey the precept of the Gospel he is not now constrained so much by the bond of the law to obey God but the Sonne hauing set him free from such compulsion he becommeth a lawe vnto himselfe and of loue and a free heart if there were no law nor curse he seeketh to please God the gracious working of the spirit bendeth his heart to delight in the lawe concerning the inner man and this maketh the yoake easie and the commandement not grieuous The next thing then to be examined is whether thou serue God in the newenes of the spirit or oldnes of the letter that is by vertue of the spirit renewing the soule and so working the will and not by the compulsiue power of the lawe if thou findest not this change and work of grace in thy will which carrieth euer a readinesse with it to obey God in all his commandements thou hast receiued this grace in vaine for Gods people are a willing and free people and bring free will offrings their hearts incourage them and their spirits make them willing euen there where often power and strength faileth them 3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ neuer as yet knew what this grace meant in truth for let a man receiue but a small benefit of his freind looke how he is affected vnto it and prizeth it accordingly doth he testifie his thankfulnes to the giuer shall we be thankfull to a mortall man suppose a Prince that sheweth vs a little grace aboue others in some fauourable speach countenance or other benefit and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull and where this thankfulnesse is it will make a man in his heart to loue God to feare before him to reuerence his name and his ordinances to affect his house his children his houshold seruants and much more his tokens of speciall loue namely his graces in his owne or other mens soules In his life it will make him beware of all sinne which may prouoke so gracious a God to displeasure yea striue in the subduing of all sinne for grace will not stand with the regiment of sinne nor sinne cannot raigne in him that is vnder grace to conclude it maketh him fruitfull in all weldoing which well beseemeth the spirit which he hath receiued for can either such grace as this deserue lesse or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these The further application of these notes I will forbeare and come to the other instructions Vse 2. Is the doctrine of the Gospel a doctrine of grace then vse carefully the meanes to haue thy part in it for hereby only thou art vnyoked from the curse and tyrannie of the law from Gods consuming wrath and iustice and all the feareful fruits of his displeasure hereby only thou commest to see God in Christ accepting thy person and with thy person thy workes sparing thy weaknes euen as a man spares his sonne that serueth him entertaining willingnesse where there wanteth strength and endeauour where there is no power remitting thy own vnrighteousnesse imputing the righteousnesse of his owne sonne and beginning to frame such an image in thy soule as tendeth to a more happy conditiō then euer thou
vs nearer himselfe and draweth him nearer vnto vs according to that gracious promise that in sixe troubles he will be with vs and in seauen he will not forsake vs. What meane then the enemies of this grace of God the Papists to seeke for any part of their iustification and saluation in merits and works whereas if we consider the beginning of all our good which they call the first iustification the Lord is found of vs who sought him not his skirts couered vs when our father was an Amorite our mother an Hittite and we in our blood And for the encrease of our good which is that second iustification which they dreame of and is indeede nothing else but the increase of our sanctification he beginneth and perfecteth he is the author and finisher of our faith by which we stand and hold on vnto saluation 1. Cor. 1.8 who shall confirme you to the ende that yee may be blamelesse in the day of our Lord Iesus Christ. Vse 2. If this be a doctrine bringing saluation then must we embrace it as we would saluation it selfe there is no man but would lay hold on saluation yet no man almost claspeth hold on the Gospel to make it his portion many a one can make it his talke and his pretence but scarse any maketh it his portion by yeelding himselfe to be cast into the mould of it Now for the right entertaining of it two things are required 1. To acknowledge that this word of saluation is by God sent vnto vs as the speciall token of his loue This Paul vrgeth on the Iewes his hearers Act. 13.26 men and brethren to you is the word of saluation sent this the Iewes knewe well enough but Paul would haue them acknowledge the benefit which a verie fewe at this day doe 2. To be thankefull for such a mercie not onely by accounting their feete beautifull that are the bringers of such tidings but by holding forth this word of saluation as we are commanded Phil. 2.16 And this is done 1. by beleeuing it in the heart to iustification 2. by professing it with the mouth to saluation 3. by teaching and propagating it to others by holy speach and example â—nd thus onely it becomes vnto vs as it is in it selfe a sweete sauour of life vnto life And this dutie is rather to be thought vpon because this doctrine although it be in it owne nature a word bringing saluation yet may it by accident through our default become though not a cause an occasion of destruction and a sauour of death vnto death and what a wofull thing were it so to sinne against the Gospell as it should become working according to the nature of the subiect a killing letter vnto vs how fearefull a sinne were it to turne this grace into wantonnes or to neglect and yet much more despise so great saluation seeing this is to sinne against the neerest and immediate word of saluation and if those escaped not vengeance who despised the word spoken by angels much lesse shall such as despise the word vttered by the Sonne himselfe Many men when they see the lawe broken especially those precepts wherein humane societie is more disturbed as by theft murther adulterie periurie c. oh these sinnes cannot be brooked for the foulenesse and detestablenesse of them but yet the same men liue in a greater sinne then any oâ— all these and see it not namely the neglect or contempt of saluation offered in the Gospel which is more dishonourable vnto God and much more preiudiciall to his owne soule Let the Iewes be our glasse herein in whom the Lord suffered many contempts of his lawe and yet neuer vtterly cast them off but no sooner almost had they refused this corner stone but he scattered them into all windes and would haue no more to doe with them vnto this day Let other famous Churches of Corinth Ephesus Galatia Colossus Thessalonica the seauen flourishing Churches in lesser Asia to whom Iohn writ his Epistles in the reuelation teach vs that neuer did any Church wilfully refuse this grace but ere long God gaue them ouer into the hands of Christs greatest enemies and so of persons it will be true that whosoeuer loue not blessing the curse of God shall befall them and runne into their bowels like water To all men These words may be expounded 1. without exception and then it must be conceiued by way of publication or manifestation of this grace which in the generall promises of the Gospel is published and offered to all excepting none whosoeuer beleeueth shall be saued 2. with restraint when this grace bringeth saluation by way of exhibition not offring only but conferring the same And the restraints are two 1. it bringeth saluation to all men namely that are elected and saued for whosoeuer are saued must passe by this doore and come to the knowledge of the truth neither can this be thought strange of him who considereth that the Scriptures acknowledge such a generalitie yea a world of the elect onely God was in Christ reconciling the world vnto himselfe that is the beleeuers who onely are reconciled and Christ is the lambe that takes away the sinnes of the world that is of his elect see also Ioh. 14.31 2. It bringeth saluation to all men that is all kinds and conditions of men not to euerie particular or singular of the kinds but to all the sorts and kinds of men to seruants as well as masters to Gentile as well as Iew to poore as rich Thus is it said that God would haue all men saued that is of all sorts of men some so Christ healed all diseases that is all kinds of diseases and the Pharisies tithed all hearbs that is all kinds for they tooke not euerie particular hearb for tithe but tooke the tenths of euerie kinde and not the tenth of euery hearb And hence we note a third difference betweene the Law and Gospel That doctrine of the law brought not saluation no not by way of manifestation to all men no nor yet to all sorts and conditions of men that was a more restrictiue doctrine to the Iewes only and in that couenant was alwaies a difference held and a wall of partition was set vp between Iew and Gentile and betweene people and people Before the flood were the sonnes of God and the sonnes of men After the flood before the law there was the promised seed and the seed of the flesh the sonnes of the freewoman and of the bond woman after the law before Christ was held the distinction of Iew and Gentile with the former God made his couenant them he tooke into his teaching and passed by the other to these pertained the adoption the glorie the couenant the giuing of the law the seruice of God the oracles the promises these had his Temple his Prophets ordinarie and extraordinarie This difference Dauid implied Psal. 147. Hee sheweth his word vnto Iacob his statutes and
the iust causes of heauines and griefe Vse 1. Now this triall will discouer to many men their estates who lay hold on the doctrine of grace to saluation but not to instructiō Some beleeue not nor hope for any such estate herafter as the faithful are in Christ partakers of but for all our preaching of the fatnes of that land deale as the Israelites did with Caleb and Iosuah concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seate them in it they rebelliously bad stone them with stones but presently the sentence passed vpon them from the mouth of the Lord that they should neuer see that land Which were it not the conceit of men it could not be that they could liue so like the Sadduces who say there is no resurrection nor angel nor spirit Such as was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise of whose mind some who perhaps wil crie out on him are while they were wel appaid if there were no other heauē nor no changing of their estate were that Pope aliue againe it is to be feared he should not want Protestants taking part of his heresie who all his life time could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I knowe whether there be a God an hel or any immortality of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be wakened wast out their dayes as though their soules should for euer sleepe after death such sleepers are ill watchmen Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelyhood they are vnsound And many others there are who nourish a false hope or rather a fancy in stead of hope for it is like the Popish perswasion of which we spake vnsound in the ground they haue nothing to shewe for the euidence of their faith as also in the qualities for it must be fedde by things they can see it must haue good hold and pawnes of God and then it can trust him it is most impatient in any of Gods delayes it wisheth not but feareth rather this comming of Christ and so cannot reioyce in the certentie that he will come to their full redemption it is vnsound also in the effects it purgeth not the heart many nastie corners lie there vnswept and vntrimd vp it frameth not to the obedience of Gods word and will it lifteth not vp the soule from the world to heauenly mindednesse and conuersation it vseth no meanes of conscience to hasten this comming of Christ it reioyceth not where they are it sorroweth not where they are not let the state of the Church sinke or swimme so they enioy their owne but let no man that would not be confounded leane vpon such an expectation in which there is nothing but deceit Vse 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming let so many as professe to giue entertainement to the Gospel prouoke themselues vnto this expectation which beeing a dutie so necessarie and of so fruitfull vse through all the Christian life and yet so generally neglected amongest men because naturally mens hearts are drawne downe vnto the profits and pleasures here below therefore are the Scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vs hereunto For I. in the text euery word is a motiue vnto it as 1. in that it is called a blessed hope the person that hopeth is a blessed man and the end of this expectation is blessednesse Blessed is he that watcheth and keepeth his garments And Blessed shall the seruant bee whom the Master findeth so doing 2. the appearing is called a glorious appearing of a mightie God the iust iudge of all the world and 3. that he who shall appeare the iudge is the same who is our Sauiour in all which regards it is the part of all such as would attaine blessednes participate of his glorie and be saued by him to waite for his comming II. Elsewhere in the Scripture 1. we haue the commandement of God Luk. 12.36 Be yee like vnto men that waite for their Master when he will returne from the wedding that when he commeth and knocketh they may immediatly open vnto him 2. Herein is put a difference betweene the godly and the wicked it was euer a marke of good men to waite for Christs appearance the auncient beleeuers of the old Testament for his first comming in the flesh in humilitie so Simeon Ioseph of Arimathea Anna were described by this that they wayted for the consolation of Israel and how much more should we for this glorious appearance which bringeth not grace only with it but fulnes of glorie On the contrarie the vngodly person is described to be such a one as whose master commeth in an houre he looketh not and in a day he thinketh not so the foolish virgins had prepared nothing 3. The danger of those whom this day shall oppresse vnawares such a seruant saith that text shall be cut in two and haue his portion with vnbeleeuers such foolish virgins shall haue the gate of the marriage chamber shut against them and as the Apostle Heb. 9.28 Christ appeareth not the second time to the saluation of any but of such as waite for him 4. From the time of this appearing 1. in regard of the vncertaintie of it Rev. 16.15 Behold I come as a theefe in the night blessed is he that watcheth for if the house keeper knew what houre the theife would come would he not watch but we know no houre that we might watch euery houre 2. In regard of the nearnesse of it the Apostles time was the last houre and ours then cannot but be the last minute a fearefull thing and full of danger it is to conceiue that the Master will deferre his comming or that the Lord is slow as men count slacknesse or that the law is but a scar-crow because fellons are put in prison and bound ouer to the assises and not presently executed This day may be nearer in it selfe at least to thy selfe then thou thinkest for and yet a verie little while and he that shall come will come and will not tarrie Let vs applie our hearts hereunto a little Euery man when he seeth euery thing grow worse and worse can say surely the world draweth neare an end and much more may we who haue our senses exercised in the word
the curse On the contrarie let the naturall children of the Church 1. know them 1. Thess. 5.12 that is both in heart accknowledge them the Ministers of Christ and in affection loue them as his Ministers accounting their feete bewtifull 2. render them double honour 1. Tim. 5.17 in which precept the holy Ghost hath made 1. reuerence 2. obedience 3. thankfulnes 4. comfortable maintenance their due from their people Secondly Ministers are hence taught so to order their liues and doctrine as they lay not their persâ—ns open to reproach nor prostitute their authoritie vnto contempt and so loose it both from themselues and others For this is the way for Ministers to winne authoritie and reuerence in the hearts of men by their liues and doctrine to become examples vnto the flocke And thus shining in the puritie of doctrine and conuersation they shew themselues starres in the right hand of Christ. The point beeing formerly prooued we will only note a threefold vse of it First to confute the Popish teachers who haue deuised another way to free themselues from the contempt of the laytie namely by inuesting their Bishops and clergie into ciuill authoritie and Magistracie by furnishing them with wealth and abundance yea superfluitie of state and pompe by distinguishing them from other men by strange fashions of apparell miters crosyer staues rings and bables that if Titus had bin such a Bishop this had beene a needlesse precept for who durst haue despised him but he should soone haue heard of him But the word teacheth that it is no politicke deuise that maintaineth the estimation of a Minister or Ministrie but the holy carriage both of the doctrine and liues of the Ministers euen as the Apostle also speaketh of Deacons that by ministring well they get themselues a good degree and great libertie in the faith Secondly this ground laieth heauie things to the charge of the idol-ministerie who for any gifts for teaching are many of them inferiour to boyes and girles of seauen yeares old and wofull it is to thinke how many places are serued or starued rather with Ieroboams priests who were raked out of the basest of men the iust subiects of reproach and contempt And others the sonnes of Eli who by the wickednesse and dissolutnes of their courses not only stinke themselues but make the seruice and worship and word of God to be abhorred men mistake their marke when they say that it is often preaching which maketh it dispised but because it is so often preached by such leud men it looseth the grace and power of it in the hearts of men Thirdly when men thus teach and thus liue purely and innocently and yet are despised let them not thing it strange nor be discouraged for they haue done their dutie and taken the right course to get reuerence and authoritie Let men at their perill now despise them the Lord will not refuse to honour them and if they cannot in earth yet are they sure to shine in heauen And thus by the assistance of God haue we absolued this second Chapter to him be therefore praise for ouer Amen CHAP. III. PVt them in remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euerie good worke IN the former Chapters the Apostle hath beene carefull that Titus should in his ministerie propound the seuerall offices and duties of Christianitie vnto seuerall estates and conditions of men Now in this Chapter he will haue him teach more generall and more publike duties which concerne no estate more then other but all Christians of what estate and condition soeuer they be wherein he taketh vp the greatest part of the Chapter vnto the 9. verse II. The second part of the Chapter warneth Titus how to carrie himselfe more respectiuely 1. in contentious questions 2. in dealing with heretikes both which abounded in those dayes in the 9 10. and 11. verses The third part containing the third part namely the conclusion of the whole Epistle remembreth some priuate and personall matters which is ended with the accustomed apostolicall salutation Concerning the first of them These generall duties are 1. propounded in 1. and 2. verses and 2. confirmed and vrged in the sixe following They are propounded in this method and order First Titus must instruct all Christians in their duties towards Magistrates Secondly in the mutuall duties one towards an other The former taketh vp the first verse wherein two things are to be considered 1. the manner of propounding the precept 2. the substance of the doctrine it selfe wherein wee must speake 1. of the duties required which are two 1. subiection 2. obedience Secondly of the persons 1. to whome 2. from whome they are due But first we must returne to the manner of propounding this lesson in these words Put them in remembrance The Apostle saith not teach them or exhort them as before but put them in remembrance wherein Titus is inioyned two things 1. To call backe into their mindes this lesson euen the old doctrine concerning authoritie and subiection vnto magistracie which is not abolished vnto beleeuers implying that it is no newe doctrine but renewed 2. Often to inculcate and beate vpon this point for great and waightie reasons For 1. by nature all men desire libertie and to cast off the yoke of God corrupt reason wil be readie to conceiue all men one mans children and why should not one be as good as an other we came all out of one Arke and perhaps among Christians some Chore or other will be readie to say what is not all the congregation of the Lord holy 2. The Iewes in these times wherein the Apostle writ stood much vpon many temporall priuiledges as vpon Abraham the Temple the lawe c. and were stiffe and loath to stoope to the authoritie of the Gentiles 3. The Christians of Iewes and Gentiles stood as much vpon spirituall priuiledges not thinking it inough to be set free from the thraldome of Sathan and bands of sinne and so be made spirituall kings vnto God and the lambe vnles also by a boundles Christian libertie they might be at their owne hands to do as they listed without the knowing of any subiection 4. This also confirmed their error that they more respected mens persons then Gods ordinance for because in these dayes they sawe the most of the Magistrates heathen men and enemies to Christ and his gospel they thought it a most vnworthie thing that they beeing beleeuers should still be commanded and remaine subiect vnto them the weakenesse of which ground we haue discouered in cap. 2.9 for on the same commandement seruants presumed on more libertie then was meeâ— euen to the casting off of their subiection at least to vnbeleeuing masters The instructions which I will note out of this manner of deliuering the precept are two Doctr. 1. The scope of the ministerie is to put men in minde and keepe in them the
could delight in Gods statutes they would not forget them 3. They neuer vse the right meanes of remembring the word and yet they complaine of forgetting it for before they heare they prepare not themselues by repentance nor by prayer for the spirit to teach them nor after they take no paines by meditation repetition or conference to make the word their owne it is not worth any such labour and therefore complaine no longer of thy memorie but of thy sinnefull securitie negligence and profanenesse accuse thy selfe and bewayle thy sinne who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights with reckonings of summes of money with earthly profits and commodities and thus hast spent thy dayes in the forgetfulnesse of God And for time to come performe the forenamed duties carefully and although thou canst not remember euerie particular thou hearest yet God by his spirit will fasten so much in thy memorie as shall be meet for thee to practise and sufficient for thy comfort especially when thou shalt stand in greatest need of it as in temptation danger distresse in the day of thy death and iudgement But suffer now in thy prosperitie the things belowe to take vp thy senses it shall be iust with God in the day of thy darkenesse and miserie to leaue thee without the comfort of any one place of Scripture that what thou wouldst not take vp into thy mind when thou mightest thou shalt not be able then when it is offered and thou gladly wouldst So much of the manner of deliuering this doctrine now we come to the matter of it In the matter consider 1. the duties required which are two 1. subiection 2. obedience The difference I take to be this The former is an acknowledgement of subiection vnder which Gods ordinance hath necessarily put a man which therefore he cannot resist for it is vsed in Scripture commonly not only to note that inferioritie which the Lord hath laid on wiues seruants children inferiours and subiects which in verie naturall light cannot but be acknowledged Gods ordinance but also that powerfull subduing euen of such as are vnwilling and resisting for the same word is vsed there where it is said that Christ subiected and subdued all things vnder his feete and the Apostle Rom. 13.5 fastneth this necessitie vpon it it is necessarie to be subiect The latter rather intendeth a free and voluntarie obedience vnto the lawful commandements then such necessarie subiection vnto the persons which may be considered as an effect of the former and a branch of the same roote for where there is a conscience of subiection there will be cheerefulnes in obedience The second point in the matter and substance of the precept is the persons first to whom the duties belong namely all Magistrates who are here distributed into 1. principalities 2. powers The former of which two meaneth those who haue primarie and plenarie power vnder God and by their proper power and command administer within their seuerall dominions such are Kings Cesars and cheefe gouernours in free states The latter signifieth such as exercise delegated authoritie and hold from those higher powers such are vicegerents or viceroyes vnder the King presidents of prouinces Leâ—fâ—enants ouer countries Mayors of citties or townes c. Thus are Magistrates ranked into Kings and those that are in authoritie 1. Tim. 2.2 and into Kings and those that are sent of them 1. Pet. 2.12 Thus subiection and obedience is due to them both euen to the latter aswell as to the former and because these are sometimes meane men as the other are often bad men the text calleth vs to turne our eyes from the persons and fixe them especially vpon the ordinance of God which maketh these duties their right for here is a metonymie of the adiunct it is not said let them be subiect to Princes as those that haue power from them but to principalities and powers as though he had said let them not looke so much to the men exercising rule and power as vnto the power and ordinance it selfe and seeing there is no power but of God let them submit themselues vnto euery ordinance of man for the Lords sake Secondly the persons from whom these dues must be paid are all Christians in generall without exception for the Apostle includeth them all in the word them and therefore clergie as well as laytie yea euery soule must be subiect to the higher powers if euery soule then the clergies as well as others Doctr. 1. Christianitie eateth not vp Magistracie nor destroyeth gouernment and ciuill authoritie but ratifyeth confirmeth it for Christians are here called to subiection and obedience to ciuill authoritie The reason is 1. the kingdome of Christ is not of this world his authoritie deuideth not ciuill inheritances his crowne and scepter detract not from earthly crownes and scepters his weapons are not carnall the keyes of his kingdome are no temporall iurisdiction he could both be the true lawfull King of the Iewes and yet conuey himselfe away when they would haue giuen him his right 2. For one ordinance of God to destroie another would argue want of wisedome in God the ordainer the very thought whereof were blasphemous The orders of Christ in his Church then cannot bring confusion in the commonwealth for then the Lord should not be a God of order but of confusion nay on the contrarie for the Churches sake which he loueth he keepeth order and maintaineth gouernment in common wealths that his Church while it is a gathering in the world might find safe harbour therein and this doue of Christ haue place where to set without danger the soale of her foote 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances as that the one was so farre from violencing the other as one of them could not stand without the other and was Christ the Sonne any lesse wise a law-giuer in his Church then was Moses a seruant Vse 1. This doctrine meeteth with that wicked opinion of Anabaptists and Libertines who hold that Christians need no Magistrates nor ought to be subiect vnto any and why so 1. Because they are the Lords freemen 2. They are the iust who need no laws but are a law to theÌ„selues 3. They need no protection but the Lords 4. Their badge is loue which suffreth and couereth all things and therefore they may not reuenge nor resist euill by carrying before the Magistrate But for the first the libertie of the Lords free men in this life is spirituall and inward and noâ—â—utward and bodily till the life to come For the second if the law be not made against them yet it is for them and their good for suppose they do no euill yet may they suffer much wrong and euill without defence of law so as the old saying will here be true Kings were ordained for men and not men for
of those deare children of God And where should the gunpowder treason haue beene laid if the blowe had beene giuen had not Satan deuised shoulders which had borne a many such malitious imputations before But notwithstanding such bug-beares whereby Satan would scare men from the sincere imbracing of the truth and entertaining of the ordinaÌ„ces of Christ as the greatest enemies of states and kingdoms let vs be wise hearted and bold to giue Satan the lie seeing the sincerest preachers and professors of the Gospel are so far from denial of the right of Princes as that the doctrine which they bring establisheth their power in their hands rather like the workemen of Salomon who built the Temple and built his throne too And let Protestant preachers and professors carrie this garland and tryumph against all Popish spirits that although the enemies of the truth haue narrowly in all ages sifted them to finde iniquitie in them that thereby they might iustly get the ciuill sword drawne against them yet haue they found no such thing in them Vse 3. If Christian religion confirme ciuill authoritie then the way to bring men to become subiect to superiours is to plant the Gospel and take order that it may preuaile amongst them The teaching and practise of true religion is the conseruant cause of commonwealths because it is a principall meanes to bind vnto obedience without which all politike courses fayle and are found by experience too weake It is not power it is not policie that will still subdue and keepe vnder a rebellious people without the power of the word in their consciences for till obedience be willingly yeelded vnto God it can neuer be conscionably and then not constantly yeelded vnto his Leiftenant This may be a ground of our prayer that the Lord would be pleased to put into the hearts of our gouernours that the Gospel may be throughly planted in Ireland for this is the most direct way to subdue the rebels and bring the whole countrie vnder willing and free subiection Doctr. 2. Euerie Christian must yeeld obedience and subiection vnto Magistrates and higher powers To the explaning of which point three things must be opened 1. who must must be subiect 2. wherein 3. wherefore The first of these was touched before where we affirmed that all sorts of men cleargie as well as laietie must be subiect Romish policie that they might become the absolute libertines of the world and carrie their bad matters vnder a cloud that secular eyes should not prie into them hath withdrawne the neckes of the cleargie from vnder ciuil power and will be iudged by none but their compeares which is as if a theife should be tried by a quest of cutpurses and therefore when they meete with that generall conclusion Let euery soule be subiect they beate their wittes as beeing at a stand but seeing something must be bolted out for a shewe one Pope saith that the person of the speaker is excepted in giuing such preceps whereupon it commeth to passe that Paul and Peter and consequently their successors while they call for subiection of others are themselues exempted from it a silly and weake shift as though Christ did not pay tribute for Peter as for himselfe and as though Paul pleaded not before and appealed to a ciuill iudge Act. 25.11 Another procter of theirs by euerie soule will haue meant onely animall men that is secular and worldly but spirituall men and the cleargie are still exempted as though the Popish cleargie were become and all vanished into spirits or as if where Luke saith that there were in the shippe 376. soules it must needes be concluded they were all secular and animall men among whom Paul and Luke were or as if they were all naturall and animall men in the Arke because it is said there were in all eight soules of which Noah was one who was a preacher of righteousnesse much like the poore proofe of that Iesuite who because Paul would not haue the Corinths goe to lawe vnder the vniust but vnder the Saints surely concludeth that this must be vnder the Bishops for is it not likely that that Epistle was written onely to Bishops because it was sent to the Saints yet vpon such grounds as these hath their cleargie cast off the yoake of obedience these many 100. yeares cleane against the expresse word of Scripture and the vniuersall practise of holy men yea the Sonne of God in the Scriptures Aaron the high Priest must obey Moses Ahimelech when wicked Saul sent for him to slay him obeyed him beeing summoned he came and appealed not from the vniust sentence of death so did Christ so did his Apostles and so must and ought their successors vnto the ende yet sometimes as it is seene in all tenures which are not from God men knowe not what to hold to after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word beeing pressed they forget themselues and claime it iurâ— humano that is from the priuiledges donâ—tions and exemptions of Princes and Emperors wherein besides that they should not haue suffered the Princes by departing from their right to breake Gods commandement for Princes haue not power to loose him from obedience whom God hath bound as also by flying to a priuiledge as their best and last refuge is plainly implyed what of due by the lawe of God and nature belongeth vnto Princes from them The second point is wherein and how farre we ought to obey Magistrates Answ. Euery Christian is bound to take heede to the mouth of the king in all things and so farre as he hath power to command Now because the ciuill Magistrate is alwaies bound to command in the Lord and 2. is the father of our bodies after a sort and of all our outward man hence two grounds of great moment are concluded The former is that euerie man must obey all possible commandements which are not against the lawe of nature and the lawe of God for the Magistrate in all his commandements as well as executions must be the Minister of God onely vrging that vpon his subiects which God himselfe whose place he sustaineth would vrge It is said of Cyrus that he must be Gods sheepeheard and he shall performe not his owne but all my desire The iudgement is not mans but Gods and it is the honourable style of Princes to be assistants to the ruler of the whole earth neither is this to denie any supremacie to Princes to tie them to the tables of which God hath made them the keepers but it is to ascribe vnto them such soueraigntie vnder God ouer all causes and persons Ecclesiasticall and Ciuill as that they may not depose the care of Church or Common-wealth as a thing wherein they will not be wearied but must prouide that sincere and vncorrupt doctrine be published in all their Churches that the Sacraments be duely and seasonably administred
according to Christs institution that the whole worship of God be purged from humane traditions and superstitions that the Church discipline be executed according to the word of God that not onely thefts murthers adulteries forceries which euen heathen kings haue rooted out of their countries be punished but also blasphemies cursings atheisme heresie drunkennes Sabbath-breaking c. In a word we yeelde vnto the soueraigne power soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill to all those duties religious or secular which God hath laid vpon them and according to their care herein haue they beene commended or disallowed in the Scriptures Now that Princes should not command but according vnto God the Lord hath appointed them meanes as 1. The booke of the lawe to be by them continually to iudge of all matters according to the mouth of the Lord and to frame and execute their lawes according to the same 2. The ministerie to explane and lay open and put them in mind of their dutie out of that booke For these two Magistracie and Ministerie serve one an other as the left hand the right But here Ministers must take heede that they take no more vpon them then to aduise and aduertise from the Lord seeing this is one maine difference betweene Magistracy and Ministerie that although one haue an eye to the other in that Magistracie must stablish the Ministerie and the Ministerie direct Magistracie yet neither of them may execute the other Moses and Aaron must communicate their counsels and labours but both must knowe their owne standing After them Iosuah must ioyne with Eleazer Dauid the king must take advise of Nathan and Gad the Prophets Iosiah with Huldas so long as Iehoidah the Priest liueth to direct Ioas he prooueth well but after his death he waxeth worse And Vzziah will seeke the Lord in the dayes of Zachariah the Priest but afterward degenerateth and groweth verie naught and vnlike vnto himselfe Thus as formerly we haue stablished the regall power ouer all persons Ecclesiasticall as wel as others so now haue we also ouer all causes Ecclesiasticall as well as Ciuill with this onely exception vnder Christ who must still be acknowledged the soueraigne Lord and King of his Church to rule it by his own word and lawes according to which direction while they square their gouernement as Moses did all in the temple by the patterne shewed in the mount happy are the people happie is their gouernement happie are themselues in their administration but thrice happie shall they be in their account Quest. But all this while you onely bind the Prince to the lawes of Christ in gouerning the Church doe you giue him no power to make Ecclesiasticall lawes and constitutions of his owne Answ. Yes but concerning this point I thus conceiue that Ecclesiasticall lawes are of two sorts 1. Such as prescribe both the matter and manner of the worship of God and the whole substance of Church gouernement which are all the lawes of Christ himselfe made to his hand 2. Other Ecclesiasticall lawes which remaine for the supreame power to make are of two sorts 1. Either edicts for the authorizing and commanding the excution of the former lawes for the building and repairing of the Church that it may be a louely spouse of Christ. Or 2. such constitutions as are circumstantiall and in things meerely indifferent which may varie according to the variablenes of times places and dispositions of Churches and here he hath power to make Church-lawes of his owne so as the rules of the word be not transgressed concerning things indifferent And I thinke this a truth not denied by any In performing both these latter Kings and Queenes are called nursing Fathers and nursing Mothers to the Church Now follows the second ground to be laid for the resoluing of the former point namely that seeing Kings are of power to doe what they list although not euer lawfully in regard of the lawes of God or nature yet safely in respect of his subiects who may not violently resist their persons or proceedings for who shall say vnto him what doest thou in this regard they may and sometimes doe command vnlawfull and vniust things and inflict grieuous and heauie burdens vniustly whether must obedience and subiection be yeelded them or no Ans. The conclusion is It is neuer lawfull to resist or rebell or vse any violence against a lawfull Magistrate for this were to rise vp in armes against the ordinance of God and consequently against God himselfe The Apostle Peter indeede calleth it an humane ordinance or creature but not in regard of the author as if it were deuised by man but of the ende because it is ordained of God for man as the proper subiect and for his profit as the proper ende of it And therefore though Popish Friers and factors stand within Corahs tents with poisoned daggers digging out the life-blood of Christian Princes and especially the Iesuites those cursed Shebaes which make no bones by themselues and others most treacherously to slay their kings and masters yet Dauids heart smote him when he made but a slight assault vpon the skirt of Sauls garment because he was the Lords anoynted teaching vs by his example another lesson then by violence to helpe our selues if we could doe it out of the vniust commandements and executions of those whom God hath set in eminence and authoritie aboue vs. But here we must take direction how to carie our selues towards lawfull Magistrates commanding or imposing vnlawfull things For consideration must be had whether the command bind vs to doe or to suffer and beare any vniust thing If the former enioyning vs to doe that wherof we haue not good ground to do it of faith here the supreame power of all must be obeyed and the prince only in and for the Lord for so Cesar must haue Cesars as God may haue Gods Daniel and his fellowes deliberated not to answer the King but boldly and readily professed that they would neuer worship his Image they would submit themselues to his furie but durst not to his commandement The Martyrs in Queene Maries time whose mention and memorie is honourable resisted not nor rebelled they willingly and ioyfully gaue their bodies to the flames but still professed against the idolatrous worship and doctrine established by law In Ieroboams time those which could conforme themselues to the edict of the calues were doubtles counted obedient and had the grace of the times and it went hard with others that durst not saue their labour but repayred to the Temple still but the Lord condemneth and accursed such wicked obedience and bringeth euill vpon all Israel for it No power on earth can make the conscience safe in the doing of a thing vnlawfull although in a thing indifferent conformed to the rules of the word the Princes law is a binder It is a weake speach therefore to say I do this and that
conscience are not all the people my Lords seruants wherefore doth my Lord require this thing why should he be a cause of trespasse to Israel as if he had said there is no warre in had no rebellion in the land no commandement from God and therefore this wil be turned into trespasse against Israel yet he did it Thus by these instances we haue cleared the second point considered in this doctrine and haue seene wherein and how farre we are bound to obey now we come to the third The third point in this second doctrine is wherefore we must be subiect Answ. The reasons are sundrie First that we may herein acknowledge the ordinance of God which we must looke vnto whatsoeuer the persons be for to this the forme of speach in the text calleth vs as I haue alreadie noted The which that we may take better notice of 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people By mee Kings raigne and Daniel 4.14 The most high hath power ouer the kingdome of men and giueth it to whomsoeuer he will Moses praying for a successor saith Let the God of the spirits of all flesh appoint a man Secondly the Lord hath put his owne name vpon such whom he thus raiseth I said yee are Gods Thirdly he setteth a stampe of his owne maiestie mercie iustice and wisedome vpon these little gods yea a great part of his image shineth vpon euery one of thē both in that so many hundred thousands are subdued vnder the power of one in that the whole administration of a people is in one hand and that the good estate of all dependeth vpon him vnder God alone Fourthly he putteth his own spirit vpon them as he did vpon the seauentie Elders to assist Moses yea he giueth them extraordinarie spirits and as we read of Saul changeth them into other men not alwaies the spirit of sanctification but of regiment and authoritie Fifthly he maintaineth this their authoritie and this sundrie waies 1. by putting on them a maiestie and presence euen a sparkle of his own to draw an awfull reuerence of themselues and daunt offenders 2. he permitteth them an answerable estate whereby they may lawfully beare themselues with state pompe and magnificence aboue all other and by their costly apparrell stately pallaces and sutable seruice and attendance they may not be only distinguished from their subiects but expresse also the maiestie and greatnes of there estate 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt As 1. concerning their persons if any be to be chosen they must be men of courage fearing God and hating couetousnesse to this purpose he gaue a lawe to the Iewes that no bastard should be raised vnto office among them to the tenth generation and this was least the place should bee embased by such persons 2. Concerning their behauiour in the place it must carrie with it a stately grauitie beseeming the place and scorning to attempt any meane or base actions such as Dauid intimated Saul did in persecuting and hunting him Is the King of Israel come out to seeke a flea To this serue such precepts as that It is not for Kings to drinke wine nor for Princes strong drinke this were an indigne thing and a great blot in his high place 3. Concerning our behauiour towards them it must be euery way humble and dutifull hence are such precepts thou shalt not raile or reuile the Prince of thy people no nor curse the King in thy heart nor the rich in thy bed chamber Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men 4. The Lord maintaineth this authoritie by directing their counsells God sitteth in the midst of the gods by protecting their persons for he giueth saluation vnto Kings and strangely to this purpose by reuealing the priuie thoughts onely imagined against them By all which the Lord will haue vs to honour them whom himselfe thus honoureth and espie his own stampe and image vpon them so as in our subiection and obedience vnto them we may knowe that we haue to deale with God and in our despising of them make account to heare that in 1. Sam. 8.7 They haue not cast thee away but me from ruling ouer them The second reason is drawne from the profit we receiue by this ordinance which is also the Apostles reason he is the minister of God for thy wealth namely both to defend from a thousand euills from the robber and spoyler from him that would defile wife and daughter as also settle euerie man vnder his vine and figtree that with good hearts and cheerefulnesse they may serue God A King neuer so bad is a great good and better a tyrant then no king when there was no king in Israel euerie man did whatsoeuer seemed good in his owne eyes anarchie openeth the windowe to all licentiousnesse and farre better is it to beare one tyrant then many to suffer wrong of one rather then of all and to part with a tenth then be stript of the whole for where any gouernment is although sometimes the good be punished so are the bad too that they cannot doe what villanie they gladly would What a rich blessing then is a religious and vertuous Kings from whom his people vnder God receiue the whole benefit of religion and iustice here is the nurse of the Church the father of the commonwealth an husband to the widow a mouth for the dumb here is Nebuchadnezzars tree flourishing againe the height of which reacheth to heauen from whence it came the sight of it to the ends of the world while it selfe standeth in the midst of the earth that there might be equall accesse of all vnto it in it is meate for all it maketh a shadow vnder it for all the beasts of the feild and all the birds make nests in the boughes of it Let vs here cast our eyes vpon our own happines in our noble King Iames whom we haue great cause to account as the Israelites Dauid the light of our Israel yea and as they of Iosiah the breath of our nostrils the serious acknowledgment whereof wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him The third reason is drawne from the danger of resisting and rebelling against this ordinance which the Lord hath taken vpon himselfe to maintaine as he did Moses against Corah Miriam and the murmuring Iewes Who hath euer taken the sword God not putting it into his hand but he perished by it What Shebah or Adoniah euer blew a trumpet of sedition but they did this thing against their owne liues When Dauid would haue spared rebellious Absolon did not the Lord hang him by the haire betweene heauen and earth vnder an oke Had Zimri peace which
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
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
beast in this point vntill he went into the sanctuarie The third propertie is fooles are indocible and incorrigible so the naturall man put him to schoole he learneth nothing by the booke of the creatures nor of the creator in the Scriptures Let God the great schoolemaster whippe him and bray him in the morter of his iudgments â—e is a foole still he leaueth not his old wonts The fourth propertie fooles are so wise in their owne conceits as they will abide no counsell the naturall man is wiser in his owne eyes then seauen men that can giue a reason tell him sinne is a dangerous edgtoole he maketh a mocke of sinne he iesteth and playeth the foole with firebrands and deadly things so wish him to forsake and denie his owne wayes of sinnefull pleasures vnlawfull profits to take vp his crosse and followe Christ no he hath an easier and broader way he liketh no such precise courses In all these regards may we not truely say of euery vnconuerted man vaine man would be wise though man newe borne is like a wild asse colt for of such Zophar spake the truth though he wrong applyed it vnto Iob and too much of these follyes are bound vp in the hearts of Gods children themselues vntill the rods of correction driue it out Vse We are hence taught how to deeme and iudge of the estates of men look into their courses if they be wise for their soules and life eternall making that their maine scope and end then are they truly wise indeed Wise Merchants they only are that sell all to buy the field and the treasure hid in it wise virgins only are they that make sure of oyle of grace in their lamps and that in due time whatsoeuer come of other things True it is that men esteeme these of all other silly creatures and simple men void of all prudence and forecast in their affaires that conteine their thoughts within compasse and dare not stretch their wits and consciences for gaine as others can and do but yet they haue chosen the better part they haue gotten Christ who is made their wisedome in whom they haue all their debts discharged and all comfortable supplies yea such treasures as the richest Indian mines afford not treasures of wisedome of grace of life and happines euerlasting Oh thrice blessed is that Christian soule who hath attained this wisedome happie is that man that can say I was once vnwise but now with thankfulnes I cannot but acknowledge the good hand of my God vpon me in whose light I see light 2. Let this perswade euery man to breake from the bands of his own folly and vse the meanes to come by this wisedome get wisdome once thou hast gotten inough begge wisdome of God with Salomon thou shalt haue wisedome and wealth and euery good thing more then thou askest for riches and glorie are in her left hand and length of daies in her right and all her paâ—hes are prosperitie and hauing once attained this wisedome lay her in thy bosome and make much of this deare daughter of God And as for those who want it be a meanes if thou canst to communicate it vnto them at least by godly example and prayer and forget not our Apostles scope suffer with meekensse the contrarie minded and wayte when God will vouchsafe them the knowledge of his truth Doctr. 2. Out of the second degree of the corruption of mind we learne that it is a marke of a mâ—n out of Christ not to beleeue and assent to the word but rather to stand out in reasoning against the euidence of it for so soone as euer a man is become the sheep of Christ he cannot but presently heare his voyce And hence Christ himselfe prooueth the carping Pharisies not to be of God because they could not abide to heare his sayings and who be they to whom the Gospel is hid euen they that perish and if we would haue a more euident marke to know them by it is added that they be such as the eyes of whose minds the God of this world hath blinded wherein is implied a wilfull ioyning with Satan to blind themselues further by their mallice then they were by corrupted nature Quest. But are there any so monstrous as will resist the word of God it were pittie that any such should liue Answ. Yea many moe then will be acknowne of and let vs looke a little nearer the thing and we shall find too iust occasion to pronounce against many in our congregations that which Stephen did of the Iewes that they were resisters of the holy Ghost For 1. whose words be these to the almightie Depart from vs we will not the knowledge of thy waies and who is the almightie that we should serue him Oh these be blasphemous speaches you will say and we abhorre them in our hearts But howsoeuer men would be loath to let such speaches passe the doore of their lippes yet the thing sticketh closer vnto them then to be so easily wiped off for how many of vs who heare the word receiue the Sacraments and goe for Christians resolue yet not to leaue our sinnes till they leaue vs nay the obstinate purpose of our hearts is to practise them still and what is this else but with the seruants in the parable to send word into a farre countrie after the King that we will not haue him to rule ouer vs but our owne lusts shall still prescribe laws vnto vs 2. Who be they that say the word and doctrine of the law and Gospel is foolishnesse this you will say was and is the conceite of the Iewes and Heathen ones but we are Christians and hope to be saued by it But how comes it to passe then that Christians hearing their personall sinnes daily reprooued and the terrible curses of the law denounced against them yet hide and hold them as so many sweet morsells vnder their tongues and will not let them goe do they not plainely manifest that they assent not to the word that either their sinnes are so haynous or hell so hoâ—e as the word speaketh Be they not Christians that make leagues with hell and death and say when the sword passeth through the land I shall be safe and out of gunshot be they not Christians that thus blesse themselues in their iniquitie for how hath the Lord both denounced and executed his iudgements and made them as cleare as the light and yet euery man cryeth peace to his soule We seeme in denouncing them from the Lord as Lot to his sonnes in law euen as if we mocked and therefore the Lord taketh our part and executeth as fast on the other hand and yet no man setteth the iudgement vnto his heart a fearefull forerunner of the whole lands desolation if timely repentance preuent it not They be Christians also at least in name that account the gladde tydings of their deliuerance by Christ as the Israelites reputed their
First what a fearefull deceit is that of many ruffianly Protestants who strengthen themselues in their sinnes sometimes putting off all the feare of Gods iustice and growing into contempt of his iudgements sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie as though the Lord were become an idle essence who hath put off the power of iudging the world and reuenging the wickednesse of it The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges but how came they to this setlednesse in sinne they said in their hearts tush the Lord will doe neither good nor euill And did this sinne die with that age How could it then be that men should so generally fauour themselues in their lusts and become so violent in fulfilling them if they did not conceiue peace in them how could so many of our age scorne religion contemne godlinesse outface goodnesse and conscience how could it be if the Lords silence bred not securitie that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances against adulterers drunkard◠〈◊〉 swearers raylers and other swarmes of such sinners all whome the Apostle hath barred from any portion in heauen and after our lifting vp of our voyces like trumpets against them no reformation should follow But what a wofull deceit it is appeareth Deut. 29.20 If any man shall blesse himselfe and say I shall haue peace and yet walketh in the stubbornenesse of his owne heart The Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake out against him and euerie curse that is written in this booke shall light vpon him And so the Lord in the forenamed Prophet hath threatned that whereas they thinke to lie close from vnder his eye who hath put a darke cloud betweene himselfe and them yet he will search as with lights such frozen fellowes to bring spoyle vpon them and to lay their houses desolate Consider this all yee that forget God least he teare you in pieces and none shall rescue A second and as fearefull deceit as the former is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians but indeede of such as wanting Christs righteousnesse seeke to sew their owne â—igleaues together The Pharisies in their time thanked God that they were not as other men they were whole and needed no Physitian The Laodiceans tooke themselues to be rich and encreased and stood in neede of nothing but were deceiued and sawe not themselues in a true glasse which would haue shewed theÌ„ blindnes nakednesse and pouertie So how many ciuill iust dealing and harmeles men euerie where are there at this day who ouerthrowe themselues with this deceit which ariseth sometimes by measuring themselues with themselues as the proud preachers of Corinth seemed somewhat comparing themselues with themselues and otherwhiles by comparing themselues with others whom they take greater sinners then themselues as the Pharisies did but especially through ignorance or a dead knowledge of the righteousnesse of the law they see not what strict righteousnesse God requireth nor their owne corruption boyling within them and so neglect all the sence of their secret lusts rising vp against the loue of God or man and that incessantly in them Paul himselfe without the lawe was aliue and so are these in all vnconscionable wayes without feare of damnation without trouble of conscience and sence of fearefull sinnes because they want the true knowledge of the lawe to worke vpon them while they look at themselues they see themselues liue strictly according to humane lawes they keepe their words are good to the poore iollie housekeepers hold them to old rents without racking their tenants pray for them they are well thought of in their country and what neede of further righteousnessâ— while they looke at others they see some adulterers some drunkards some extortioners they thank God none can charge them with such crimes Yea sometimes they will braue themselues with great professors they would not for a world be so bad as they so couetous so contentious so hypocriticall or some other infirmities shall be fathered vpon them or imputed vnto them and thus they puffe vp themselues ouergrowne with desperate diseases while they scorne others as it were for the toothach Now alas what a generall deceit is this where is there a soule in towne or country but in it owne conceit is aliue which yet liueth in all profanenesse Poore people in the countrie especially content themselues with going to Church and a formall seruice but without all spirit and life yea indeed despise the word and prayer and yet say they serue God as well as others or as they neede or as himselfe giueth them leaue They meane no man harme they say yet their nature must needes be angrie and reuenge too if men much prouoke them they can ordinarily sweare without touch because they say they hope they sweare nothing but truth or by nothing but that which is good If they curse or banne they were vrged vnto it they can seeke out to the witch for themselues their children and cattell because God hath prouided a salue for euerie sore they defie drunkennes but can sometimes in the weeke resort to the alehouse for good fellowship sake they are no common gamsters but after seruice on Sundaies as they say can spend away the time for good neighbourhood Oh how hath the deceitfulnes of sinne ouerreached these poore ones and put out their eies to destruction if there were no law indeede there could be no transgression nor these could be no sinnes but let that light shine once vpon the conscience let the voice of it once awaken the soule out of these dead sleepes they would as fast crie out of themselues and their courses then would all such Pharisaicall righteousnesse vanish as the smoake in the winde then would they no longer say with the Iewes we are wise the word of the Lord is with vs so we are not farre from heauen or so farre as these forward Ministers would make vs beleeue we come to Church we loue a good pulpitman and haue good and faire seruice no no the voice would be that other which followeth we haue all this while reiected the word of the Lord and what wisedome can be in vs and it were to be wished that euen Gods children were wise to discouer this deceite in themselues which otherwise will often dead their diligence in the waies of God while they looke in themselues or compare themselues with others who are not come so farre as they but let them with the Saints looke vp vnto the pure nature of God and to the perfect law of righteousnesse the former will keep them low in their own eyes and the latter prouoke to truth in the inward parts which the Lord by that law requireth A third
a word the very scope of this washing in Iordan directly concludeth against that Popish collection of his for why doth the Lord command him to goe and wash in Iordan rather then as he expected that the Prophet should lay his hand vpon him or by a word heale him Surely no stronger reason can be giuen then this that he should not attribute any power or vertue of the cure to the Prophets hand bodie or person but seeing he must doe that in which there is no such power at all but is so vnlikely a meanes of cure as Naaman almost scornefully reiected the whole glorie of the worke might returne to the God of Israel As vnlikely yea more that water should wash the leprosie of sinne from the conscience as the outward leprosie from the bodie of Naaman and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam wherein the blind man must wash and for that place in the 5. of Iohn concerning the poole of Bethesda which healed all manner of diseases the text saith plainly that it was the Angels stirring of the water and without it nothing was done and if the power had beene proper and naturall or inseparably tyed to it it would haue healed the second and third that had stepped in as well as the first So we say when the spirit of God mooueth these waters of baptisme there followeth a cure without which if a man were euery day baptized it would be vnavaileable to regeneration and sanctification Thus not to followe the rest and wast time in them we may see that when men willingly blind themselues it is iust with God to giue them vp to all delusions that in seeing they might not see nor vnderstand Vse 2. As to magnifie and reuerence these sanctified waters as the outward meanes in the right vse of which the spirit worketh and exhibiteth that which they represent so also to beware least wanting this inward worke of the spirit which giueth all efficacie and comfortable fruit of baptisme it become not a barren and a naked signe the rather in that the Lord himselfe obserued this corruption among his owne people that they stood too much vpon outward institutions as the Temple the law circâ—mcision the fathers c. and therefore in many places charged them not to trust in such lying words but to get the foreskinne of their hearts circumcised as well as the foreskinne of their flesh and not to rest in the title of a Iewe which was to be one but outwardly and in the letter nor that they were descended of Abraham according to the flesh except they were Iewes within and descended of Abraham according to the faith also so as by doing his workes they might resemble him So when we see Christians stand so much vpon outward baptisme and are well contented without the inward vertue of it when we see them glorie in the bare title without the power of Christianitie it is our part to imitate the Lord and his Prophets and call our people to get the circumcision not made with hands but by the finger and spirit of God which is more then to wash the foulenesse of the bodie for it is to put off the sinfull bodie euen the wicked corruption of the heart for so it is expounded to be the resemblance of Christ in his death and buriall first and then in the life of grace and glorie to which he rose againe Boast not then of thy baptisme without this change of thy heart and life for then thou boastest of a broken vowe call it not thy Christendome vnlesse by it thou beest set into Christ and transplanted by it into the similitude of his death thou art no better before God then an heathen oâ— Turke notwithstanding thy bodie hath beene washed in this lauer if thy heart still remaine foule and filthy and as good neuer a whit as neuer the better And this I speake of good ground and in the language of Scripture Do we not see the Iewes charged as not circumcised although they had the skinne of their flesh cut Isai. â—4 57.3 and Steuen goeth not as we say behind the doore to call them stâ—ffâ—necked and vncircumcised so why may not we speake the truth retaining in our hearts and stile the reuerence of that holy ordinance that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it is no better vnto the vnbeleeuer then ordinarie pumpe water It is too Iewish and yet too common that the religion and profession of ChristiaÌ„s standeth for most part in outward shewe and glorie and such things as are made by the hands of men wanting that spirit and truth which is indeede the crowne of Christianitie and yet alas what will the representation of Christs death and resurection doe good if the vertue and power of it be wanting in the soule Vnto thy outward baptisme get the heauens opened as in the baptisme of Christ and see that the spirit hath descended vpon thee to the conuerting of thy soule and begetting thee to a newe life for this is the soule of baptisme without which it is a dead letter and a fruitlesse ceremonie Vse 3. As it is with baptisme so is it with all other ordinances of God no outward meanes of saluation can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs we shall remaine vntaught yea let the Apostles themselues preach the Lord must worke with them also or nothing will be done These two the spirit of the Lord vpon vs and his word in our mouthes make vp a sweete harmonie And how is it else that men after so long powerfull preaching and frequent hearing remaine ignorant hard hearted rebellious surely the reason is because the Lord giueth not an heart to perceiue and because the spirit bloweth not there to giue the seeing eye and hearing eare which where it is wanting a man may sit out as many summons as Pharaoh did and neuer the better yea the more hardned So in afflictions and corrections which are durable and lingring on many why do men profit so little why doe they not open the doore of discipline why are not the roddes of correction the tree of life to a number surely because the spirit boareth not the eare he teacheth not the right vse of them Obiect But what can I doe withall if the spirit teach me not Answ. The spirit would not be wanting if men would come preparedly to be taught But 1. men come without beleefe and mingle not the word with faith and so it becommeth vnprofitable or 2. without repentance whereas the humble shall be taught in the way onely or 3. without praier and the spirit powreth not out these waters of grace but vpon thirstie
tyeth not himselfe and truth vnto it Obiect But we haue no teachers who teach not the truth Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is and Satan wanteth of his will that it is so and yet can we thinke that his mallice now towards the end is so abated or that the state of the Church is now aboue all times so priuiledged as that he hath not his instruments still labouring to corrupt and depraue the truth broaching so farre as they dare their priuate opinions for which the truth is little beholding vnto them The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord and saith they prophecied false vision and diuination and vanitie and the deceitfulnesse of their owne hearts why what was that in that they said Yee shall not see the sword and famine shall not come but I will giue you assured peace in this place If we shall heare such sweet inchanting voyces all is well with vs we haue the most flourishing and most reformed Church that euer was since the Apostles dayes and we may take a nappe and rest in our peace and prosperitie what way can we be mooued surely these words may seeme the visions of mens owne hearts the rather in that the Lord by his owne hand from heauen proclaiming the contrarie by durable plagues and lasting iudgements of plagues famines vnseasonablenesse of weather by yeares together and for the troubles and oppositions in the Church when or where were they stronger since the Gospel first entred If we shall here voyces whispering oh men are too precise too pure too forward and what need so much teaching so much running trotting to sermons and disgracing such as frequent the meanes of saluation more carefully with the tearmes of sermon-gadders and sermon-mungers and such Is the truth which desireth nothing more then the light beholding to such visions of mens owne hearts or can we here acknowledge the stile of the spirit and word of truth If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath and then hauing gotten in a finger go on to make it an indifferent thing to keepe or not to keepe but only the times of Church required by law and further make it questionable whether we ought to keepe this present Sabboath or devise some other is not this as great a blow to the truth as she can receiue more then she looketh for in the house of her freinds which let it preuaile we shall see a poore staruen pietie among men in very few daies If we meet with other defences iustifying and approouing euery thing and any thing to be spoken in the pulpit besides the pure word of God which is profitable to teach improoue correct and instruct in all righteousnesse that a man may moyle himselfe and hearers in pudles I speake comparatiuely in regard of the pure word of God when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected how is the truth here honoured when the Scriptures the fountaine of it are so vnequally matched If it shall be affirmed that whosoeuer shall in name professe themselues to be Christians the Sacraments are not to be denied them although they be openly wicked because all men are subiect to sinne If men shall make a tush and a light or no falt to sweare by faith or trothe c. because it is but a custome of the tongue surely we may say if these be the voyces of Prophets they are of such as Christ speaketh of which deceiue many which make iniquitie abound and the loue to the truth grow key cold Vse 2. To people to pray to the Lord 1. To giue pastors according to his owne heart not such as may seeke out vaine and foolish things the froth of wit and learning but such things as may feed their soules with wisedome and vnderstanding 2. For the spirit of discerning to trie the spirits by which are of God for the guise of false teachers is priuily to bring in damnable doctrines and craftely to creepe into mens affections and men more easily run after them because they speake something pleasing to corrupt nature sometimes in the matter sometimes in the manner and therefore such as would not be deceiued by them must be prouoked to more warinesse 3. For the spirit of subiection that they may receiue the truth as truth for else it will be iust with God to giue them ouer to be seduced with false teachers and to beleeue lyes For those that despise his counsell shall eate of the fruit of their owne way and be filled with their owne devises those that regard not to know God shall by God be deliuered vp to a reprobate sence and those that will not beleeue one Micah but hate him shall fall into the hands of foure hundreth false Prophets to fall by them 4. Commend the cause of the truth vnto the Lords protection entreating him that it may be continued euen to this our Church and Land the which surely by the great contempt and abuse of the light and the bringers of it we haue iustly forfeyted and deserue to be plagued with all kind of illusions as Poperie profanesse Brownisme Atheisme the which fearefull iudgements haue made out great head alreadie and are forerunners of greater euills and beginnings of more bitter sorrowes without timely repentance And to what other ground can we ascribe all these euills but vnto the iust iudgement of God for our hatred and abuse of the light the candlesticks of it Vers. 9. But stay foolish questions and genealogies and contentions and brawlings about the lawe for they are vnprofitable and vaine Although Titus hath beene in the former verse commanded to teach and beat home such true and profitable points of doctrine as we haue heard yet must he know that he hath receiued but halfe his errand and is but halfe way in his dutie wherein if he would be compleat he must further circumspectly watch against and represse all vaine and fruitles teaching especially those kinds here mentioned either suffering them not to breake out at all or if they doe to nippe and blast them quickly and betimes if he can he must stoppe them in the head if he cannot do that he must stay them in the streame The verse standeth on two parts 1. a precept to stay foolish questions and genealogies and contentions and brawlings about the law 2. a reason of it for they are vnprofitable and vaine For the meaning of the words we must knowe that our Apostle condemneth not the moouing of euerie question in handling the word for there are many necessarie ones in diuinitie which for our instruction and edification we may enquire and dispute thus we reade that Paul disputed often and thus we are trained and furnished in the diuinitie schoole to defend
him out of the citie Act. 21.5 yea so ordinarie was this custome among them that he maketh full account of it before hand Rom. 15.24 When I shall take my iourney into Spaine I will come by you for I trust to see you and be brought on my way by you and commendeth as a semely dutie among the Saints 3. Ioh. 6. Gaius hauing receiued beleeuing strangers the Apostle speaking to him of them faith Whom if thou bringest on their iourney as it beseemeth according to God thou doest well The second dutie enioyned Titus concerning them is that he suffer them to want nothing They were employed in the Lords worke and therefore must be cared for so much the more For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel or that those who sow spirituall things should reape temporall The law of nature bindeth to releeue the parents in time of want The law of God chargeth in moe places then one neuer to forsake the Levite all the daies of thy life The lawes of all nations allow their Captaines and standart bearers a liberall and honourable stipend and suffer not any common soldier to goe to warrefare vpon his owne charge And very vnequall were it that any should feed a flocke and not eate of the milke or plant a vinyard and not tast of the fruite And how much more are these spirituall Fathers to be releeued how much lesse should the Ministers who are the Lords Souldiers Captaines and Standart bearers goe to warre of their owne costs how much more should the Lords shepheard eate of the milke of his flocke and the labourers in his vinyard eate of the fruite 2. If we goe from the men to their tydings these be such as ought to bring their persons into acceptance with vs That as Dauid said of Ahimaaz hee is a good man and bringeth good tydings so because of their good tydings we must entertaine Gods Ministers as good men Hence the Apostle commandeth vs to receiue such and haue them in singular loue for their workes sake Phil. 2.29 3. The godly who professe loue vnto the truth may not neglect such as are the publishers of it but cheerefully minister vnto their necessities to the end that thereby themselues may be helpers to the truth 3. Epist. Ioh. 7. But especially if any suffer for bearing witnesse vnto any part of Gods truth towards such Gods people must enlarge their bowells and euen stretch their best abillitie to helpe vp that part of the truth which Satan and his instruments seeke with violence to obscure or suppesse and the rather because these sufferings are endured for the truth and for them who haue as good a right in it as their teachers themselues 4. For this cause also ought the faithfull to comfort and encourage the messengers of God that therein they may reape a sweet fruite of their labours and may reioyce in them not in there gift so much as in that it is a fruite which furthereth their owne reckoning Phil. 4.17 Now all these reasons are such as suffer not any professor to shut vp his loue in his owne Pastor although he is first bound vnto him but cal for the dutie in generall to euerie one that worketh in the same worke according as their necessitie and occasions shall be not onely our owne Titus but euen Artemas and Tychicus suppose strangers which for his names sake goe forth 3. Ioh. 7. must be kindly dismissed and not sent away emptie This is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes which more lowdly call for it then in many ages before Vers. 14. And let ours also learne to shewe forth good workes for necessarie vses that they be not vnfruitfull The Apostle hauing enioyned Titus to make so franke a supply for Zenas and Apollos that they should not want any thing for their iourney Titus might demaund but where should I haue to prouide for them for it is certaine that Titus was not now a man of such state and wealth as those who say they are like him the Apostle therefore answereth that secret obiection in these words Let ours learne to shewe forth good workes the fruites of their faith especially for such necessarie vses of the Church as this is straine them not in vnnecessarie things but for such necessarie vses let them straine themselues that they may be rich in good workes and not vnfruitfull The verse standeth of a precept and a reason In the precept three points are to be considered 1. what are these good workes meant 2. who are bound especially vnto them Let ours learne 3. what are the necessarie vses of these and such like good workes First by good workes are not properly here meant all such actions in generall as are thus stiled in the Scripture but in speciall those of bountifulnes and beneficence both because those former were called for in the 8. ver of this Chapter as also in that these are especially suited vnto this argument Now these are commended to the practise of the faithfull by the title of dignitie in that they are called good workes not that they are so absolutely and perfectly good as that there is no sinne in them as the Papists contend for the best workes are good only in part so farre as they proceed from the spirit and from grace and in part corrupt as they come from flesh and corrupt nature of which two namely flesh and spirit euery regenerate man consisteth and therefore euery action cannot but sauour of the fountaine from whence it streameth If it be said that God is the author of euery good worke who because he is perfectly good cannot effect any thing which is not perfectly good The answer is that howsoeuer euery worke of God is perfect which he doth in and by himselfe yet such as he doth in and by man who is another author and actor of them cannot but drawe imperfection from him And whereas it is said if good workes were sinnefull then ought we not to doe them the answer is that we must not therefore refuse to do them because they are not simply euill but in themselues good and partly good in the doer commended to our practise by God of whom they are reputed good workes and in his Christ pardoning the defects of them for our incouragement accounteth of them as if there were no sinne at all in them Whence note that good workes are so farre from iustifying as that we are not able to answer one for ten thousand of them and that it is the mercie of God and not the dignitie of them which bringeth this stile vpon them Secondly of whom good workes are called for Let ours called in the 8. verse beleeuers in God Ours who are conuerted and confirmed in the faith by thy labour and mine of these call for good workes For this is
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
duties according to the Lords direction else had the former labour beene lost in like sort in vaine had the publishing of the Gospel beene although by the Apostles thēselues had they not established such ordinances euerie where as serued for the strengthening and proceeding of it of which the setling of the ministerie and appointing Pastors ouer people is the principall Reas. 1. How necessarie was it for the whole administration of God among his people to haue a set place of abode that they might aske counsell at his mouth offer sacrifices Ilasticall and Eucharisticall put vp their prayers vnto him and receiue from him instruction and speciall direction and hence was it that the Lord sometimes setled himselfe at Siloh and sometimes his dwelling was in Sion and no lesse nay far more full comfort may we receiue in our assemblies and Bethels where the Lord as the sunne by his Ministers as by so many cleare lights not onely dispelleth darkenesse and errors in mind and manners but directeth vs in all our waies we haue to walk answereth vs in all our doubts in all our petitions raiseth vs in our falls supporteth vs in our weakenesse and prouoketh vs to cheerefulnesse in all the pathes that are good in his sight 2. Our weakenesse is such that notwithstanding all the benefit of standing ministeries we are euer recoyling and falling backeward more and more our bodies are not more prone to pine away for defect of daily foode then our soules if by the meanes of the heauenly Manna they be not daily repaired no eie seeth not the neede of daily directions to guide vs to daily duties and those which must be often done we must often be put in mind of 3. Experience sheweth that in such places where such ministeries be not setled we neede not seeke for adulterers swearers drunkards theeues and lyars such soyles are fruitfull of such imps that a man would thinke the old Sodomites were returned from hell yea the malitious man slacketh not to sowe these too thicke in such fields as good seede is cast into continually 4. The ordinance it selfe speaketh for it owne necessitie beeing the meanes wherby those who by it are brought to the faith are also preserued in it the milke whereby babes begotten grow to strong meate and are led from their infancie to their full age in Christ. For we may not alwaies be babes and weaklings but there is a perfection of Christianity which hereby we must be led vnto Heb. 6.1 not that any perfection of knowledge or holines can be attained of vs as Anabaptists foolishly dreame but partly in respect of that further degree which we ought euer to contend vnto for in the schoole of Christ we may waxe olde daily learning and the greatest scholler shall yet be farre from perfection and partly comparatiuely men of grace and knowledge may be called perfect and haue attained a further degree of perfection then such as are rude and ignorant subiect to be carried about with euery winde and are not yet gotten out of the elements of religion a man is said to be of perfect wisedome strength and other gifts of bodie and minde in comparison of a child or one not come to mans estate a Master of Arts may be called a perfect scholler in respect of a schooleboy and to this perfection of Christianitie are we led by meanes of this ordinance Vse To reprehend such as conceit themselues that when they haue gotten a smattring of knowledge they must needs haue faith also and afterward need no Ministerie nor sermons but marke where the life of God is it will make the soule craue the daily bread as the naturall life doth the bodie neither seeth that man any thing of God and the mysteries of his kingdome as he ought that presumeth of his knowledge so farre as that when he hath begunne to build and laid a foundation like the foole giueth ouer and neuer commeth to laie the roofe Perfection of true knowledge is the sight and sence of imperfection and religion in the heart espieth daily wants and decaies in the soule and repaireth to the ordinarie Ministeries for the daily repairing of them Which ordinances whosoeuer cōtemptuously forsake great schollers they may be but they were neuer good men Vse 2. Let vs reioyce that the Lord hath so liberally supplyed vs in this necessitie and testifie our thankefulnesse in diligence and subiection vnder the setled ministerie that our iudgements wills and affections may be setled in the truth for to the obseruer it will appeare that such for most part are wauering and variable who content themselues with a variable ministerie now hearing one now another now here now there without fixing themselues to some one As for such as vnder a setled ministerie come and goe at their pleasure now they heare one Sermon then another slipping in and out as they list to them I say litle is their conscience great is their sinne and manifest is their ficklenesse and inconstancie in their religion 3. Hence is a ground of petition that God would place Pastors in euerie congregation that his kingdome might come euerie where that euerie candlesticke might carie a burning and a shining light seeing we see here that it is Gods ordinance that so it should be And the greater the haruest is the more ought we to apply the Lord of it that he would thrust forth labourers into his haruest remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke As I appointed thee After that the Apostle had declared Titus his place and dutie he commeth to the second point namely his direction therein not giuing him leaue to adde any thing of his owne invention or alter any thing which Paul himselfe had done but bindeth his hands from doing or vndoing any thing in his whole administration but as Paul had commanded and appointed him the tenour of his commission reacheth no further Whence we may learne that Doctr. The ordering and gouerning of the Church is not left arbitrarie no not to an Euangelist but Apostolicall direction must goe before and guid him The Church is the house of God and must not be ruled by mans inventions but by the direction of the great housekeeper and seeing the father hath committed all the gouernement of it to his Sonne who hath purchased it with his blood the charge and burden of it now lieth vpon his shoulders and his prerogatiue it is to giue laws and orders and by his voice to rule the house of Iacob The whole Tabernacle to the verie pinnes must be framed according to the patterne and yet that was a mooueable in comparison of our most stable administration which shall continue to the ende of he world and the Lord in describing the parts thereof seuerally still remitteth them to the commandement to the patterne and forme shewed in the mount See Exod. 25.9.26.30 cap. 27.8 c. twise repeated in so
in the mudde of some one of them But because it is a shame to speake in publike of the things they shame not to doe in secret I will forbeare further to mooue and stirre in this sinke which sufficiently stinketh in the nostrills of God and men and conclude the point with Epiphanius his speach They haue refused marriage but not lust no trueâ— of the Originians then of all the Popish orders Doctr. Polygamie was euer a thing blameworthy and euill in it selfe notwithstanding much vsed of Iew and Gentile Reasons 1. The first matrimonie was instituted betweene two persons onely of whom the Lord said expressely they two not they three or more shall be one flesh In which first institution are two grounds ouerturning this sinne 1. Gods action of creating one man and one woman and no moe 2. His iniunction and strait charge to all posteritie that one man should cleaue to one wife who must be his wife and no stranger and not to many wiues at once so as it is against the law of nature and the first institution 2. The Lord by Moses forbiddeth it Leu. 18.18 Thou shalt not take one woman to her sister that is thou shalt not take one woman to another to make them as sisters for in the 16. verse the marriage of the wiues sister is forbidden by proportion euen in monogamie no not after the sisters death seeing consanguinitie and affinitie agree in duration alike Besides that the phrase in Hebrew is commonly so vsed as Gen. 26.31 Exod. 26.3 and the reason of the precept is that such a one must not be taken to greeue the other and seemeth properly to be meant of wiues in polygamie who in the Scriptures are called aduersaries 3. The Prophets themselues reprooue it vpon the ground of the first institution Mal. 2.15 God made but one woman at first and why but one not that he wanted spirit for he had abundance but because he sought a godly seede wherefore keepe your selues in your spirit and let no man transgresse against the wife of his youth where the Prophet proueth it to be not onely against the first institution but wisheth all posteritie carefully to avoide it 4. Christ himselfe taxeth it as a violencing of the first institution Mat. 19.4.5 Haue ye not read that God made them at the beginning male and female and for this cause shall a man leaue father and mother and cleaue to his wife not wiues and they twaine shall be one flesh 5. Christs Apostles condemned it Eph. 5.31 the same speach of our Sauiour Christ repeated 1. Cor. 7. Let euerie man haue his owne wife not wiues and here the Apostle accounteth it such a blot as hindreth the admission of any such into the ministerie And thus polygamie beeing condemned by the first institution of marriage before the Law and also in the Lawe after the Lawe by the Prophets after them by Christ himselfe and by his Apostles it followeth that it was euer an euill condemned euen from the beginning Obiect But the example of the most of the Patriarkes is alleadged for the lawfulnesse of it for else all they would not haue vsed it beeing the best men that euer liued Answ. The canon lawe saith that a common error may not preiudice the least truth true it is that after that most sauage tyrant Lamech had first depraued Gods ordinance it greatly preuailed by example and especially then when there was no King in Israel yet notwithstanding the Prophets and Christ call men not to example but to the rule of the first institution 2. We neuer reade of any of them no not the best well caried it but what fruit had it betweene Hadah and Sillah at first it still retained For what molestation brought it euen to good men what a stirre had Abraham to compose Sarah and Hagar to peace and in their children Isaac and Ismael what a number of sparkles of contention were kindled what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel and what other was the fruit of their enuie but an occasion further to draw him into sinne in taking first one of their maids and then anothers and all to please both to say nothing of the doe he had doubtlesse about their children When Moses speaketh of Esaus 2. wiues he added they were an heart griefe to Isaac and Rebecca Gen. 26.35 when the Scripture speaketh of Gideons 70. sonnes begotten of his owne bodie with the reason for he had many wiues Iud. 8.30 the very next chapter sheweth how Abimelech slewe all these 70. sonnes on one stone saue Iotham How was Elcanah troubled to satisfie and recompence his wife Hannah for the reproach wherewith Peninnah her aduersarie vexed her sore In the inclining of Salomons prosperitie the first exception the Lord tooke against him was that he loued many outlandish women which sinne brought him to all the wickednesse that was found in his hands 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust but in desire of increase of that holy seede which was in that one people I answer we may so religiously and charitably conceiue of them and in that regard of the Lords more speciall indulgence and connivence yet can it not prooue lawfull it may make it in them a lesse euill but not no fault for if it had beene lawfull for the fathers in regard of multiplying the Church and filling the earth it had beene much more lawfull and fit for our first Parents for to them was said encrease and multiplie and fill the earth and yet God permitted it not to them but it crept into the world against that first institution Obiect 2. Sam. 12.8 He gaue thy Lords wiues into thy bosome therefore Dauid had many wiues both of his owne and Sauls the Lord beeing the author Ans. Those words into thy bosome indeede often signifie the neere coniunction of marriage yet here as in some other places it signifieth onely that they were giuen vnder Dauids power and hand namely into his subiection and so it signifieth sometime nothing else but to haue something with a man as elsewhere Dauid saith he bore the reproaches of the mightie in his bosome so here Dauid had with him his Master Sauls wiues 2. If the phrase should not so be here taken incest would be defended in Dauid seeing the consanguinitie of the wife is in the same degree to the husband as to the wife and therefore Dauid could no more marrie the stepmothers of his wife Mical then if they had beene his own 3. We neuer read that Dauid tooke any of them that were Sauls to become wife vnto himselfe Obiect Deut. 21.10.15 there are two laws which seeme to fauour it If a man cast his affection vpon a woman c. And if a man haue two wiues the sonne of the hated if first borne shall inherit and therefore the Lord at least permitteth polygamie Ans.