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 Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
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
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
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
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
pleased not himselfe but others Whatsoeuer then it is of this ranke which either would weaken or not edifie our brother be it neuer so lawfull neuer so profitable to our selues neuer so powerfully by earthly authoritie enioyned Christians who are not borne to themselues but vnto Christ vnto his Church and vnto the fellowe members must not dare to meddle with it seeing the higher commandement of God bindeth to giue no offence neither to Iew nor Gentile nor to the Church of God And herein let vs propound Daniels example for our imitation who to many might seeme not only too strict but verie vnwise for so small a thing as he stood vpon to forgoe the Kings fauour and his owne aduancement yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others he would not doe the least euill for the greatest good it was not frowardnesse in him nor disobedience to the King but conscience and obedience to God which made him keepe himselfe pure from it Thirdly although we vse things indifferent in faith and loue and yet forget sobrietie we impure them vnto our selues Then we vse them in sobrietie 1. when we vse them as helpes in our callings generall and speciall The former when in the vse of meates drinkes apparell sleepe recreation riches c. we still preserue in vs a fitnesse vnto the duties of pietie and Gods worship The latter when we exceede not our abilitie but square and stint our selues in them according to the most sober of our age degree condition and trade of life And both of them when no vse of these is any hinderance to any dutie of the first and second Table so as we neither be drunke with the pleasures of them nor oppressed and made heauie by them and so the day come on vs vnawares 2. When in regard of our affections we haue the command of these things and not they of vs 1. Cor. 6.12 all things are lawfull for me but I will not be brought vnder the power of any thing The cheife point of Christian libertie is to vse the creature as not vsing it reioyce in it as not reioycing to buy as not buying to haue a wife as not hauing one to vse things a while rather then to enioy them and much lesse to be enioyed of them Vse Now to drawe this doctrine into our best vse it will be worth our inquirie to consider how grieuously men offend against al these rules in which that men may better take notice of their continuall failings I will stand somewhat the longer and manifest how men impure these things 1. in generall 2. in speciall and both according to the former rules In generall men impurelie vse them two wayes 1. in not sanctifying their persons 2. in not sanctifying the creatures For the former vnsanctified persons and vnbeleeuers receiue the creatures and comfort of them onely as the fruits of Gods generall prouidence and power whereby he sustaineth all the creatures the bruit beasts the sensles creatures nay the verie substances of the deuills themselues but not as the gifts of God become in Christ a prouident Father nor as tokens of his speciall loue as towards his children And therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of God because all things succeede with him and he thriueth in his designes yet in truth he hath no more cause then the deuil himselfe hath because he is the God of the world and Prince of the aire mightily preuailing against the children of disobedience for these are so farre from beeing speciall loue tokens that they are signes of a fearefull future wrath because by them they haue thrust and heaped vp the measure of their condemnation Secondly the creature not sanctified by the word and prayer is impurely vsed and therefore generall is the sinne of the most who profanely and brutishly receiue them without prayer and thanksgiuing by which both the creator and the creature is blessed The former obtaineth a blessing which is the applying of the goodnesse of the creature to our comfort without which we may haue bread and want the staffe of it put on cloathes and not be warme get riches but want the fruition earne wages and incomes but put them in a broken bagge be diligent in our callings but not thriue by them for this blessing and comfort of the creature commeth meerely and more immediatly from the band of God how is it not then most meete that we should begge it at his hands This would the Lord teach when he commandeth his people to sanctifie their verie houses and dwellings so in Abrahams seruant and Paul who prayed for prosperous iourneys Act. 25.5 The like ought we to doe in all our recreations and hauing receiued our comfort from any thing we must turne vs to the other part of our prayer which is thanksgiuing not onely for enioying the creature but that we haue it by vertue of the promise neither onely for the vse but for the right and holy vse of it which is the portion but of a fewe The two precepts of the Apostle are worthy our continuall meditation and practise Pray continually In all things giue thankes How many are so farre from this as that they either cannot or are ashamed to pray and praise God for their liberall prouision in meate and drinke a man cannot imagine the bruitishnesse of numbers of men and perhaps reputed Christians in this behalfe who no more lift vp their hearts or hands vnto the Lord then the bruit beasts themselues which deuoure the food but cannot consider that they are fedde by some other thing without the foode it selfe such persons as little conceiue that in Adam all the creatures and the right in them was lost so as there is no right left in them but by leaue from God through Iesus Christ as little doe they depend vpon God for his blessing which is the staffe of their liues but rather in the midst of Gods mercie they grow vp into securitie and forgetfulnes of him yea lift vp their heeles against him and corrupt themselues in the things they vse giuing vp themselues vnto intemperance idlenes filthie lusts speaches and actions and all because God is not at their tables but is driuen thence Now that I may convince this generall sinne to be an high kinde of impietie and not so indifferent as many account it I will vse some reasons to shewe that no man ought to presume without turning to God to vse any of his creatures For first whose are the heauens and earth and the furniture of them the birds of the aire the beasts of the field the sheepe on a thousand mountaines they are mine saith the Lord. Who is it that openeth his hād and filleth all things who spreadeth our cloath for vs who filleth our cups who maintaineth our tents who laieth our liues the Lord doth
all this for vs saith Dauid If all these things then be the Lords shal we feloniously take another mans things without his leaue shall he create all these things to giue vs and shall we be so vnmannerly yea and profane as neuer to thanke him Did Dauid so no surely but this consideration that God had giuen man dominion ouer and interest in all creatures as sheepe oxen beasts foules fishes c. made him breake out into an exclamation full of admiration O Lord how excellent is thy name in all the world and this he beginneth withall and endeth withall to shew vs that both before and after we haue tasted the sweetenes of the creatures we ought to testifie our sweete tast of God himselfe in them Thou wouldest not take a meales meate of a meane man thy neighbour but with many thankes and some requitall and darest thou take all thy meales from God and neuer scarse so much as acknowledge thy selfe a receiuer 2. Paul commandeth vs 1. Thess. 15.19 In all things giue thanks and addeth this reason for this is the will of God doth not he then against the will of God that vseth his creatures without thanksgiuing nay consider the place a little further Christians are there enioyned to be thankfull to God in their miseries persecutions wants imprisonments in all straights yea in death it selfe and should not such as professe themselues Christians expresse much more their thankefulnesse to God for their riches health prosperitie pleasures comforts and abundance of all things which if they shall not doe the heathen themselues which haue no part in Christ shall rise vp in iudgement against them who can and haue beene exceeding thankfull for worldly prosperitie and it is likely they would haue beene much more if they had knowne any better portion Nay the verie bruit beasts shall condemne such bruitish men for shall the Lyons seeke their meate of God shall the rauens call vpon him for their foode shall the eies of all things looke vp vnto God to receiue their meate from his hand and shall not all things condemne men vnto whom only the Lord hath framed eies that can turne themselues vpward towards him and yet are seldome or neuer lifted vp in testimonie of their dependance vpon him 3. Who can heare the Apostle affirming that euery creature of God is good but so as it be first sanctifyed by the word and prayer that cannot conclude against himselfe and say surely if I doe not pray for a blessing and praise God for this creature set before me I am not to vse it vnlesse I would both pollute it and my selfe in it for till I pray it is not sanctified it is vnholy to me Obiect But God forbid that we should not thanke God for euery thing but if we doe it in generall or in our hearts is not this enough I answer no for the former our Sauiour resolueth in the praier not teaching vs to pray in grosse for all good things but specially for bread and not for bread for all our liues but for the day and euerie day we must pray and consequently euerie day giue thankes euen for bread in particular how meanely many one thinketh of it And for the latter we haue the contrarie practise in the Church both of the olde and newe Testament The poore maids of Ramah Zophim could tell Saul that the people would eate no meate till Samuell the Prophet was come and blessed the sacrifice which was no mentall but a blessing of the meate by word of mouth nay Christ in his family though he was the heire of all things neuer are meate but first gaue thankes yea he had a forme of grace and thanksgiuing which was verie well knowne to the disciples Luk. 24.35 Paul in the shippe would not eate bread but first gaue thankes in the presence of them all and how iust a thing is it that that mouth which openeth it selfe to the receiuing of the creatures should open it selfe in the praise of the giuer which who so neglecteth besides that he sinneth against a speciall commandement Deut. 8.10 when thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God he doth as a man who sitteth downe and taketh his dinner in an inne and goeth away without paying the inholder his due which euerie one will say is a shamefull part And as there be many who so grossely forget God and themselues so those faile also that formally blesse their tables because it is a fashion and they must doe it at least by one of their boyes and then the table is formally blessed when as prayer and praise for other daily comforts as necessarie are neglected as for conueniencie of dwelling and habition garments rest and safetie health comforts of the calling recreations c. for iâ— men did conscionably and in right apprehension of Gods goodnesse blesse their meat the same conscience would continually prouoke them to the like dutie for the like mercies Now more particularly I will shewe in the seuerall kinds of things indifferent the common failings of men against the three former rules and because the particulars are so many as if I should prosecute them all I should drawe this treatise beyond a iust extent I will therefore onely speake of fowre which are of most ordinarie vse 1. Of meates and drinkes 2. garments and apparell 3. riches and wealth 4. sportes and recreations For the first 1. Those offend against the rule of faith in meat drink who eate not their owne bread lawfully gotten by Gods blessing vpon a lawfull calling as all gamesters feeding themselues by other mens losses all vsurers who eate vp other mens strength and sweate all vniust persons who eate the bread of deceit all idle lustie and wandring beggars who ought not to eate none of these haue right to a morsell of bread gotten by such meanes and yet it is to be feared that many amongst vs would looke but with leane faces if they should eate no more then they well came by many a staâ—uen face would convince many a one of much stollen bread Secondly those eate not in loue who eate and drinke without regard of the godly poore especially neere them such the Prophet speaketh of who drunke their wine in bowles and annointed themselues but cared not for the afflictions of Ioseph Thus many a Diues fareth deliciously euery day but poore Lazarus cannot be befriended with the crummes We haue an other rule Nehem. 8.10 Goe eate the fatte and drinke the sweete and send part to them for whome none is prepared Thirdly They faile against the rule of sobrietie 1. Who watch not ouer their hearts but in eating and drinking make themselues heauie and vnfit to all good duties both spirituall the outward duties of their callings 2. That watch not ouer their affections but set them on meat and drinke putting themselues vnder the power of these but keepe not
they came before the Lord and the Lord will be sanctified in all that come neare him people must not bring oblations with hands full of blood the Lord is soone wearie of such sacrifices Isai. 1. An earthly king accepteth of no seruice tendred by a traytor and both ministers and people must learne to renew their repentance before they attempt any religious duties whether publike or priuate 2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer that the wretchednesse of the one may breake our hearts for our sinnes and the happinesse of the other may hearten vs in euerie good dutie The difference is eminent For 1. whereas the thoughts of the godly are for most part tending to God to heauen and the things of heauen and their hearts are still inditing good matter wherein the greatest part of their soundest ioy and comfort is placed the thoughts of the wicked are earthly lewde and vngodly often accusing themselues and making away to the most iust sentence of the almightie True it is that the godly iudge themselues worthie to be destroyed for their iniquitie but yet they see great light in that darkenesse which the wicked neuer behold but are reserued in horror vnto the darknesse of the great day 2. The speeches of the godly tend to the praise of God for the heart enditing a good matter the tongue will be speaking of the praises of this King Psal. 45.1 their talke tendeth to edification and ministreth grace to the hearer their tongues speake of matters graue and high matters of Gods kingdome of grace here and of glorie hereafter the speeches of the wicked are either to magnifie themselues or proude or earthly or rotten and vnsauourie for the streames can be no sweeter then the fountaines whence they issue 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith which is their saluation the workes of vnbeleuers are crooked paths tending vnto yea the causes of their destructioÌ„ 4. Whereas all the miseries of the godly are signes and fruits of Gods loue working to their best and out of which the Lord giueth them a sure and seasonable deliuerance the calamities of the wicked are not onely euident signes of Gods wrath and malediction but the beginnings of eternall punishment the first fruits of there destruction and the downfalls to hell it selfe out of which is no redemption 5. Whereas the godly haue the promises of this life and that to come and walke in the strength of them cheerefully and their hope shall neuer confound them the vngodly mans false application of promises are but a false fire they may scramble and pull the promises vnto them but the childrens bread belongeth not to such dogges God hath promised nothing to such but threatned against them all the plagues written in his booke which shall surely ouertake them 6. Whereas the life of the godly is a meane to blessednes and an encreaser both of their grace and glorie that they may see their saluation daily nearer them then when they first beleeued all the life of the wicked on the contrarie is accursed and an heaping vp of sinne and plagues If they pray their prayer is turned to sinne If they heare or read they receiue or pronounce the sentence of death against themselues If they receiue the Sacraments the deuil entreth into them as he did into Iudas If they giue almes they giue that which is none of their owne If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck If they see many daies the last of them will be more wofull because they haue contemned so great grace and saluation 7. Whereas the day of death is better to the beleeuer then the day wherein he was borne for his bodie is cast on a sweete sleepe and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus his soule sent vp to the glorie prepared for the iust and both of them freed from all sinne and the wofull fruits of the offence of God and passed as by a straite doore to a long life euen for euer and euer the death of the wicked is most accursed the sentence of an angrie and seuere iudge and an entrance or wicket to eternall woe and miserie And thus such workes receiue such wages such labours such rewards the stipend is proportionall vnto their paines and their death not vnsutable to such a wretched life Seeing then that faith putteth this difference and faith cleareth the eye to let it see this difference labour for faith rest not till thou canst finde it in the signes of it without this grace God hath no pleasure in thee neither will accept any offering without this spirituall eye thou shalt not see any such difference betweene the righteous and wicked betweene him that serueth God and him that serueth him not but thou shalt still account the proud blessed and perhappes be soone contented to fit and cast in thy lot among them And whosoeuer thou art that hast obteined this grace be thankefull for it make much of it vse meanes to cherish and encrease it for hence only is thy acceptation with God and hence onely thou knowest thy selfe and thy seruices to be thus accepted Vers. 16. They professe that they know God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate The Apostle proceeding in the proofe of that which he had said that nothing was cleane to the vnbeleeuer whose cheife faculties were polluted bringeth in this proofe by way of answer to a secret obiection for some might say But see you not that many whom you thus condemne are men professing religion both teachers and others such as speake well of God of Christ and discourse exceeding well concerning outward righteousnes and sanctimonie of life and therefore they seeme not to be so iustly or at least too rigorously taxed Notwithstanding all which the Apostle concludeth against them that they were no better then he had said For let it be granted that both the vrgers and practisers of such laws and traditions giuen by men should still pretend pietie and seruice of God and should cloke all their ceremonies and constitutions vnder pretence of deuotion yet herein Paul espieth only the fruit of their corruption and that is groâ—â—e hypocrisie apparant in the fight and opposition betweene their profession and their practise They professe indeed they knowe God and all their outward carriage is so composed as if they only were the sonnes of Abraham skilfull in the law strict obseruers of it in the least particles thereof that if all religion were to be measured by their outside they could not chuse now beeing conuerted from Iudaisme to Christianitie but goe for good Christians But in workes they denie him they
stand longer vpon this question leauing it to be considered further of crauing that wiues would be carefull in subiection to God and their husbands not to stretch these grounds beyond the rules and ends propounded Quest. And here commeth another question to be resolued whether the husband may beate his wife to force her vnto this subiection Ans. It seemeth no although some of reckoning be of the other opinion For 1. there is no word or example for it in Scripture 2. No man euer hated much lesse except he were mad beat his owne flesh 3. Her subiection must not be seruill but as of a member to the head Obiect But a man may let himselfe blood Sol. It is safe in his arme or foote in children or seruants but he must beware of letting the heart blood Obiect But Christ correcteth his spouse which is deare vnto him and yet reteineth his loue entire and so may the husband Ans. Christ is not the husband onely but an absolute King 2. An husband may checke and correct by admonition and reprehension but to proceed to blowes is vnwarrantable beeing such entire companions and of the same flesh yea condemned by the Fathers the ciuill lawes and the Heathen writers themselues But what if the wiues mallice be desperate and incurable Ans. Take vp thy crosse make good vse of it beare as much as possibly thou canst waite and applie God for her returne 2. Where thou canst not beare prouiding that offence by all possible good meanes be auoided and publike peace not interrupted the next remedie is the Magistrate but between husband and wife both tyrannicall rule and compulsiue obedience ought to be banished Contrarie to this free subiection is the common vice of wiues which is to be proud as Vashti not enduring the gouernment of husbands but by vncomely gestures and vnshamefast lookes and sometime by hote and bitter answers bewray the vnquietnes of their spirits when once their owne wills are crossed farre are they from that meeknes and quietnesse of spirit which Peter prescribed as the most comely attire for women who ought scarce to giue theÌ„selues leaue to be out of quiet with others in the family in the husbands presence least he be vnquieted or any way offended That the word of God be not euill spoken of These words containe a generall reason inforcing the necessarie practise of all the former duties By the word of God is meant the doctrine of the Gospel taught receiued and professed by beleeuers in all ages which holy Gospel as it is glorious in it selfe so ought the glory honor of it to be preserued yea and aduanced in all that looke for saluation from it and therefore no Christian may become so much as an occasion of reproach vnto it And whereas the word is blasphemed either by the words or deeds of professors the second is here aimed at our Apostle concluding that then the doctrine of the Gospel is blasphemed when the life of the professor is not tuned vnto that doctrine And yet fuâ—ther whereas the life of a professor is vntuned vnto the doctrine two waies either by doing that which is prohibited or else by not doing that which is prescribed the latter is here especially condemned namely a life idly ledde in regard of Christian practises for the Apostle hath not so directly reprooued vices as required in women the practise of all the forenamed vertues vpon this ground least the word be euill spoken of noting vnto vs hereby thâ—â— a Christian should be so farre freed from the power of sinne as that to be idle or negligent in the work of the Lord is too sinnefull in such a one Doctr. Profession without practise striketh not onely the person professing but the word of God it selfe which he doth professe by occasioning the prophane to blaspheme and scoffe at Gods holy religion Rom. 2.24 The name of God is blasphemed among the Gentiles thorough you Reas. 1. Such is the malice of the deuill and his instruments that hating God himselfe they turne whatsoeuer they can against God and his truth which is a light discouering their darkenes Hence doe they not so much maligne the person of a poore professor who perhaps neuer made nor medled with them as the light and truth shining in him yea let God touch one of their familiars and call him out of such a poisoned companie that person is presently hated and despised for the truth which if he did not now hold out they would loue and embrace as formerly they did and consequently a professor by his error calleth not so much disgrace and malice against his owne person as against the truth for let any but a professor sinne the more would the sinners of the world loue them as their owne but if any such offend or steppe awry easily shall a man perceiue where the bile is oh say they this is a goodly profession indeede which giueth them leaue to doe this or that and exclaime as though the profession were not of God because the professors shewe themselues to be but men Secondly the Lord imputeth this sinne not so much to them who doe blaspheme the truth who are the actors of this sinne as they who are the moouers and occasioners of the same Ezech. 36.20 when they entred among the heathen they polluted my name that is the heathen diligently watched the words and behauiours of my people because they beare my name and came as it were out of my schoole but my people beeing not so carefull of my name which was called vpon theÌ„ blasphemed it iustly causing others so to do Although therfore men may conceiue that by their bare profession they endanger themselues yet indeede the dishonour returneth vpon God and his Gospel euen as Dauid might thinke that he onely sinned against Vriah Bathshebe and his owne soule yet the Lord telleth him that his sinne was yet more infectious in that he had made Gods enemies to blaspheme Thirdly what a iust disgrace is it for the profession of Christ to haue such hangbyes as whose liues speake that either they knowe not or remember not or affect not or neglect yea despise that doctrine by which they expect saluation Vse 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel whether his light shine among men or whether in any thing he giue offence vnto any for there is neuer a sinne in a professor but it is hereby doubled in that he woundeth not his owne soule alone but many other Christians with himselfe yea and the Gospel of saluation No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him and in whome he looketh to be sanctified that although he forgiue their sinne wherein they dishonour his name yet for the maintenance of his glorie he will visit it in the eyes of men with the rods of men whereof we haue a pregnant example euen
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
out of the world and set highly in his fauour aboue all others For they lie before him in the righteousnesse of Christ in whom the Father is well pleased they are bought from the earth and stand before him in the worke of his owne fingers namely their new birth and second creation in which he also delighteth to behold Hence are they called an holy nation the spouse of Christ the daughter of God the choise of God and Gods delight Thirdly they are a peculiar people in regard of their whole maner condition of life which made Balaam say of Israel that it was a people dwelling alone and numbred not himself among other nations that is altogether different in lawes customes manner and condition of life But let vs see this truth in some instances 1. Their originall are not some few families comming out of some corner of the earth but they sprung of Christ of whom all the families in heauen and earth are called 2. Their countrie is no part of earth for they are here but strangers and pligrimes but heauen to which they tend and from whence they looke for a Sauiour 3. Their King is neither borne nor created but the euerlasting King of glorie who ruleth not some one countrie but from sea to sea yea to the worlds end and not for an age but as he is a King for euer and his kingdome an euerlasting kingdome so he ruleth for euer and euer and of his kingdome there is no ende 4. Their lawes are spirituall to gouerne the conscience as well as the outward man most perfect neuer changed neuer abrogated as mens bee 5. Their warre and weapons are not carnall but spirituall as their cheifest enemies be their captaine was neuer foyled nor can bee and therefore before they strike a blowe they are sure of victorie and for their externall enemies they conquer them not by smiting as others but by suffering 6. Their language is the language of Canaan their speach bewrayeth them to be citizens of heauen hence are they called people of a pure language no filthie vnsaâ—ourie or corrupt communication commeth out of their mouthes but such as is holy tending to edification and ministring grace to the hearers 7. Their apparell is deuised and put on by God himselfe euen garments of innocencie long white robes died red in the blood of the lambe 8. Their diet not rising out of the earth but descending from heauen Iesus Christ is the bread of life and that Manna that came downe from heauen and that water which gusheth out of the rocke of whom whosoeuer feedeth and drinketh he hath tasted of the tree of life and of the water of life he cannot but liue euerlastingly Thus we see how the meÌ„bers of the Church are called a peculiar people Vse 1. Hence we may note a liuely description of the Church of God namely that it is a peculiar people selected and called out of all nations peoples tongues and kinreds of the earth for the Lords owne possession and vse That which the Lord once spake of Israel is true of all the true Israel of God Israel is a thing hallowed vnto the Lord and as his first fruits for as the first fruits were of all the fruits of the earth separated and sanctified vnto the Lord so out of all the people of the earth are a remnant set apart and separated to become his and belong vnto him see Hos. 1.10 2.23 Vse 2. Hence is affoarded no small consolation to the members of the Church and that sundrie wayes for God will not forsake his people whom he hath chosen whom he hath made his peculiar But 1. his protection watcheth ouer them Zach. 2.5 I will be a wall of fire round about her he will suffer none to doe them wrong let them be kings who will not be reprooued by any other yet he will reprooue them for their sakes this was the ground of the Iewes safetie Deut. 32.9 The Lords portion is his people Iacob is the lot of his inheritance he found him he taught him he lead him and kept him as the apple of his eye Be thou then a child of the Church and although thou maist finde thy selfe in thy selfe lost blind ignorant and in a thousand perils feare not the Lord will finde thee lead thee teach thee and keepe thee as safe in the chambers of his prouidence as thou wouldest keepe safe the apple of thine owne eie Secondly his prouidence is euer with them his eies vpon them his eares his hand his treasurie open vnto them yea himselfe becommeth the portion of those that are his portion and no good thing can be wanting to such who haue the Lord their portion in whom is no lacke Art thou poore despised base and abiect in the world let thy care be to become Gods peculiar he was neuer contemptible whom God honoureth as he cannot be honourable whom God despiseth Vse 3. For instruction to teach vs who professe our selues the Lords peculiar to liue vnto him to whose vse we are set apart And this is the Apostles reason Ye are not your owne therefore glorifie God in your soules and bodies for they are his and that we may this doe we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure for looke whose we are to him we must giue vp our selues to obey If we be the Lords peculiar then no creature in earth can lay claime vnto vs not the Pope not the deuill not sinne no nor our owne lusts must command vs for thus the Apostle reasoneth ye are a chosen generation a peculiar people dearely beloued I beseech you abstaine from fleshly lusts this inference sheweth what a dishonourable and disgracefull thing it were for Christians so farre to forget their nobilitie and dignitie to stoope to such base seruices they should rather call to mind that beeing set apart to the Lords vse and like so many nobles beeing to attend the nearest seruices of their King they are to heare and fashion themselues according to his good pleasure Deut. 26.18 The Lord hath set thee to be a pretious people vnto him that thou shouldst keepe all his commandements Neither may beleeuers frame themselues according to the guise of the world seeing they are called out of the world to be the Lords peculiar Those that are the next seruants in a princes court liue not according to the fashions of other courts but according to the manner of their owne so the Lord from this reason chargeth his people that they should not conforme vnto the heathen in their fashions for ye are an holy people and the Lord hath chosen you for a pretious people in like manner we must not conforme to Romish or Italian fashions nor the courses of loose and profane men amongst our selues but as we professe our selues the Lords so must we square and
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
vrge the multitude of reasons which to this purpose offer theÌ„selues I will onely name those two which are couched in the verse 1. Because that we professe that we were such in times past but now are begotten vnto God which were it not a forceable reason the Apostle would not so often beat vpon it as Col. 3.8 But now put away all these things wrath anger maliciousnes cursed speaking wherein yee walked once when ye liued in them and if we would prooue our selues a newe lumpe we must purge out the old sowering and swelling leauen of malitiousnesse 1. Cor. 5.8 So the Apostle Iames 1.18 of his owne good will he begate vs wherefore lay away all filthinesse and superfluitie of maliciousnesse and Pet. 1.2.2 laying aside all guile envie malitiousnesse as newe borne babes desire c. If euer thou wouldst haue euidence of thy conuersion thou must put on as the elect of God these bowels of mercie to Gods people and loue to Gods image in whomsoeuer for how else wouldst thou be knowne to be a disciple 2. These hatefull sinnes make vs iustly odious 1. to God Prou. 14.32 The wicked is cast away for his malice both roote and fruit 2. to man in that they wage battell against Christian loue which is the preseruatiue of all societie Thus haue we been somewhat large in discouering the nakednesse of our corrupt nature by which not onely our cheife but all our holds are taken and we turned naked into the curse of God Now how fewe returne backe to the pit whence they are digged how fewe acknowledge and bewaile this mother sinne which is the roote of all sinnes and layeth vs open to all inundations both of sinne and the curses due thereunto for so the Lord mentioneth it as the cause of the fâ—ood because hence sprung all those actuall sinnes which were the next causes of it I knowe not how those Popish positions haue preuailed in the practise of most men who are yet of an other iudgement who call this naturall corruption lesse then all sinnes yea then any veniall sinne yea indeed not properly sinne but a propensitie to it as tinder not as fire not deseruing death of it selfe yea too many Christians liue as though it were not in them at all as though they had drunke that Popish dregge that originall sinne is not in the regenerate any sinne at all But mistake not our Apostle he saith not we were thus or thus as though any were quite escaped from this corrupt condition but it is a most fearefull sinne pressing down and hanging fast on the best subiecting them in it selfe to the wrath of God still vrging them to bring them backe if it were possible into deepe condemnation such a corruption as is contrarie to all the commandements bred in the bone lurking close in the soule hardly seene hardly resisted neuer abolished in the best while they carrie this house of clay This is the cause why so few perceiue this estate of theirs that so few see the necessitie of beeing renewed in the spirit of their minds and that so few seeke in true humilitie to be shrowded vnder the righteousnesse of the Lord Iesus But if euer thou wouldst be raised labour to see and bewayle the poyson of thy nature the more thou seest it the lesse it is and the more thou art sanctified the more weakenes thou findest yea little else but death and darkenes in thy soule There is as great difference betweene two sorts of men as betweene fire and water The former haue alwaies found a good disposition in themselues they haue grace at will they neuer doubted of Gods loue they haue euer loued and serued God without let yet these pitifull deluded creatures liue no otherwise then the very Stoiks who followed nature for their guid and neuer find fault with their estate Another sort of men such as Saint Paul can cry out of themselues as miserable men ouermatched with a bodie of sinne and death they pray for a free spirit and then when first the Lord hath enlarged them and loosed their bolts they can promise to runne the way of his commandements These would doe good but they cannot they would not doe euill but they do it which of these two now are more Puritanes Againe in their falls and slippes they differ no lesse The former if he sinne he layeth it vpon something without himselfe as the sight of some obiect and beholding of some Bathsebah some Achans wedge or his inward sences call to his minde some iniurie vanitie or some such occasion or other which had he escaped all had bin well thus he will lay his sinne any where but on himselfe The other know and acknowledge that they are led away by their owne concupiscence and that their sences obiects and occasions are but seruants to their corruption Dauid beeing checked for one sinne goeth to this roote Psal. 51.5 and such as he vpon euery occasion can set vpon this sinne as the most dangerous enemie of their saluation If they find ignorance in themselues they presently haue recourse to this darknesse of mind which naturally hath depriued it selfe of the knowledge of God If they come short of doing any good as they would or doe it not so well they can blame this inbred euill which is present with them when they finde themselues heauie to that which the vnderstanding rightly conceiueth they can grone vnder the rebellion of their will which is renewed but in part only when they goe halting and fall downe sometimes in their course here they can espie their owne counsells casting them downe when they see a conquest to will and effect that which is good they can returne the honour to the author and glorie in him who hath wrought both the will and the deed yet so as they forget not the combate and molestation of this their familiar foe who continually eateth drinketh and sleepeth in his bosome watching Dalilah-like to deliuer him to his destruction Lastly let euery one learne timely to take in hand this crooked nature before he be accustomed to euill for else as hardly as a blackmoore changeth his skin shalt thou become changed when wicked nature and worse custome haue both barred thy repentance and bound thy sinnes faster vpon thee And because much of this folly is bound vp in the hearts of children and seruants let masters and fathers seeke seasonably to driue it out fathers especially because they helped their children into it must by Christian instruction godly example and the rodde of correction labour to helpe them out and thus do their best to make their children a part of a mends Zuinglius calleth this corruption the disease of nature And herein it fitly resembleth the diseases of the bodie the which the longer they continue the more incurable they are and if they be let go too long they bring certaine death and therefore let parents and masters many of whom are