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 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
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
like that widdow Luk. 21.2 casting in their two mites into Gods treasurie finde more acceptance with him then many rich men in giuing greater beneuolences to the distressed Saints Thirdly the reasons enforcing this precept vpon the Minister especially are these 1. In regard of strangers he must take vp this dutie whether they be strangers from the faith that hereby he might winne them to the loue of true religon which they see to be so mercifull and liberall or else if they be converted much more that he may comfort and confirme such as are banished or otherwise euill entreated for the confession and profession of the truth for if euery Christian much more must the Minister be affected to those that are in bonds as though himselfe were bound with them and consequently looke what kindnesse he would receiue if he were in their condition the same to his power hee is to bestowe vpon them 2. In regard of his owne people vpon whom by this meanes he sealeth his doctrine sundrie waies but especially if he keepe open house for the poore Christians in want he bindeth the soules of such receiuers to obey the word and encourageth them by his entertainment in their entertainment of the Gospell Which is the reason rendred by Hezekiah why the people must giue the Priests a portion of their offerings to encourage them in the lawe of the Lord. And thus by both these meanes the Minister by receiuing the poore members of Christ becommeth a great helpe vnto the truth which dutie is imposed euen vpon euerie Christian by the Apostle Iohn 3. Ep. 8. Fourthly the vse 1. It teacheth that it were to be wished that the maintenance of euerie Minister were competent certaine and proper vnto himselfe that he might haue wherewith to performe this so necessarie a dutie 2. In regard of poore strangers to stirre vp ministers and people to a liberall heart towards them all but especially if they be such as the land of whose owne possessions beeing vncleane come ouer vnto the land of the possession of the Lord wherein the Lords tabernacle dwelleth Pittie it is that hauing such a clowd of examples in the Scriptures to lead vs in this dutie yet that it should be so farre out of request How fewe children hath Abraham the father of our faith among vs who sit in the doore of their tent to watch for and enforce strangers to receiue their best entertainment Few be our Lots who will vndergoe any losse any indignity before strangers shall sustaine any harme at all he will offer his owne daughters to their violence he will vse reasons they had knowne no man and that which would haue perswaded any but the Sodomites hee vsed last that they were strangers and were come vnder his roofe Few Iobs who will not suffer the stranger to lodge in the streete but open their doores to him that passeth by the way Gaius hath fewe followers who was Pauls host and the host of the whole Church he was no inkeeper but his house was as open as any inne to receiue distressed Christians Fewe women of account imitate the Shunamite who constrained Elisha as he passed by to turne in and eate bread that consult with their husbands to trimme vp some little roome for the men of God and to set them vp a bed and a table a stoole and a candlesticke nay I wish that euen the old Gentiles themselues might not be induced to the shame of Christians who so religiously obserued this dutie that of all other vertues they made their greatest god Iupiter the patron of it and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as we abound with examples so we might be plentifull in reasons and motiues to prouoke our hearts hereunto but to auoid prolixitie I will name these foure 1. It is a notable fruite and testimonie of faith which worketh by loue vnto all but especially towards the houshold of faith So soone as Lydias heart was touched and she baptized marke how heartily she inviteth Paul and Silas to her house If yea haue counted mee faithfull come into my house and abide with mee and she constrained vs Act. 16.15 2. It is a fruitefull and gainefull course of Christianitie neuer any lost by it Some hereby saith the Apostle haue receiued Angels as Abraham and Lot and with them the one had besides the promise of a sonne the destruction of Sodome reuealed vnto him and the other had deliuerance from the same And surely such strangers as of whom we speake namely poore Christians bring no small good with them That woman of Shunem that receiued the Prophet had aboue a Prophets reward the promise and gift of a sonne when she was olde and the raising of him to life when he was dead Iacob being hunted from home Laban receiueth him and is blessed for his sake Rahab entertaineth the Spies sent from home and not only she but all her family is saued in the sacking of Ierico Ioseph beeing sould from home Egypt receiueth him and all the Land was preserued by him Gaius his loue was testified to the Church in his time but is commended in the Church through all ages What good our selues haue gotten by strangers amongst vs we should be vnthankefull not to acknowledge the blessing of the poore hath light vpon vs and we haue a long time fared better for affording harbor to the poore Saints of God which haue come a farre vnto vs. 3. Consider that our selues may become strangers for the earth is the Lords and he may giue our Land to other inhabitants and make our selues strangers and then we would looke for more kind entreatie then a number shew toward strangers And lastly if that be a strong reason of the Lord Lev. 10.19 Loue the stranger for yee were strangers it bindeth vs much more who all of vs are strangers and pilgrims here vpon earth not hauing here any continuing citie but we looke for one to come Heb. 13.14 Obiect But some may be dissemblers and wicked men whom we may receiue for brethren and Disciples and not knowing a man I may be abused and loose both my gift and reward Answ. Christian wisedom and Christian loue must goe hand in hand But here is a case in which charitie must ouerrule the matter and that is not suspicious but hopeth the best of euery one where there is no euident proofe or presumption to the contrarie And if thou receiue a Minister distressed in the name of a Minister or a priuate distressed man in the name of a righteous man and giue him but a cup of cold water with a good heart in that thou thinkest he belongeth to Christ let him be what he will at his owne perill thou loosest neither gift nor reward Christ hath vndertaken to repay it thee thou performest a fruit of faith which shall further thy reckoning Vse 3. If strangers by this precept may challenge harbor much more may
to his person and consequently winneth authoritie to his doctrine not only of the best but euen of the basest such cariage in Iob caused the young men when they saw him to hide themselues and the aged to arise and stand vp and all sorts of men to listen vnto his words and all eares that heard him to blesse him In all which regards how carefull was the Lord himselfe that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law He will haue none but wise hearted men to worke in the building of the Tabernacle Exod. 35.10 and no doubt aymed at the selfe same thing when he made that law in Numb 4.43 that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded For herein he required necessarily two things first and especially gifts of minde as wisedome iudgement grauitie experience and diligence which most appeare from 30. yeares vpward secondly strength of bodie When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement grauitie experience the Lord refuseth it old men aboue 50. might bring with yeares experience and iudgement but the Lord requireth the body to be answerable vnto the mind in some proportion And to this obseruation that giueth light in Numb 1.3 that howsoeuer in the tabernacle and Temple none might serue vnder 30. yet in ciuill things they might for they must count their warriers from 20. yeare old and aboue Vse 1. This doctrine bendeth it selfe against such light and childish young men who are so forward to thrust themselues into this great calling before they haue cast as we say their colts coates or coltish conditions whereas this function requireth another age and other manners May it not be said of many Ministers in England as it was of the Prophets in Ierusalem Her Prophets are light and wicked persons for these two in this calling goe together wherein euery thing is aggrauated Lightnes in some calling may beare a lower note and be tearmed weaknes but in this cannot be but wickednesse and why so because it will follow that they pollute the sanctuarie and wrest the law the former by ioyning themselues to euery light companion in euery light or lewd practise the latter because whereas the iudgement of the most controuersall matters was committed by God to the priests together with the interpretation of the law such was their leuitie and rashnes that they passed their matters inconsideratly and answeared insufficiently and often falsly in the name of the Lord and thus must it needs be with such as run and ride before the Lord hath called them 2. We must pray for the Ministers as Paul for Timothie That the Lord would giue them wisedome in all things not carnall and fleshly pollicie a thing too much studied of many of them for such wisedome the Lord neuer iustifieth in them but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the Church and the whole worke of the Ministerie but such wisedome as is grounded in the word of God the studie of which would make them wiser then the ancient euen wise to raise not only their owne estate but others also with them not vnto earthly preferments but vnto life and glorie immortall reserued in the heauens to such wise men is the promise made that they shall shine as the brightnesse of the firmament and in that they haue turned their wisedome to the turning of many to righteousnes they shall shine as the starres for euer and euer Righteous By righteousnesse here is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vs Neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them according to all the parts 〈◊〉 the lawe although not according to all the degrees of them but here is meant that which is called a particular iustice more externall looking out vnto other men to giue them their due obseruing equalitie both in contracts and exchanges which we call commutatiue as also a iust proportion in distributing offices rewards punishments which we call distributiue iustice So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any but readie to doe good vnto all grounded on loue which seeketh not all her owne things much lesse other mens and in a word is the summe of the second Table Now as this vertue is in the text set betweene wisedome and pietie or holines so may it not be diuorced from either of them for wisedome our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents for wisedome without innocencie were but fleshly and from belowe and innocencie without wisedome were but reproachfull sillinesse Againe it must goe with holinesse which is euer mixt with pietie that it may be a fruit of that inward righteousnesse which is by faith for else it is grosse hypocrisie All our iustice must beginne in Christs iustice reckoned vnto such as practise pietie and are entred in some degrees of sanctification All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God that he may knowe it for his owne worke All our outward conformity must proceede from inward sinceritie for if we must approoue our actions to the consciences of good men much more to the Lord who is greater and a most occulate witnesse of all our wayes Ioyne these two louing friends which sweetely accord in a Christian heart and life then maist thou with Paul call God and man with boldnesse to witnesse that thou art vnblameable see 1. Thess. 2.10 But to speake briefly of these two vertues so farre as they concerne the Minister seeing we are to speake of both of them as prescribed vnto common Christians cap. 2.10 let euerie Minister be exhorted as Timothie was by Paul But thou O man of God followe after righteousnesse For hereby 1. He giueth testimonie of his righteousnesse before God Luk. 1.6 Zacharie and Elizabeth were iust before God and walked without reproofe Iob a iust man fearing God and abstaining from euill 2. He shall be able to set his foot against his aduersaries and the enemies of the truth and say with Samuel whose oxe or asse haue I taken c. 3. He giueth euidence that he professeth and teacheth the true religion in that he keepeth himselfe vnspotted of the world which the Apostle Iames maketh one propertie of pure religion and vndefiled by which meanes he both gaineth those that are without and confirmeth such as are within 4. It shall not boote a man to say in the day of iudgement Lord Lord haue we not preached and prophecied in thy name if Christ can make answer yea but ye were workers
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
as an other Some there are that seeme very religious can come to Church go in the count and companie of Christians and religious persons but verie vnmercifull ouergrowne with couetousnesse and in priuate for a pennie aduantage discharge all religion till Church time againe Others are mercifull inough but carelesse of religion altogether some are iust in their dealings but vncleane or intemperate others are temperate but vniust lyars swearers and no fidelitie in them The Apostle Iames meeteth with all these teaching vs 1. that pure religion standeth not onely in harmelesnes and keeping ones selfe vnspotted but in visiting the fatherles and widow that is the frequent practise of workes of mercie and charitie many say if I were rich I would do thus and thus but art thou a Christian art thou religious then though thou beest poore thou art mercifull Paul commended the Macedonians that beeing but poore yet they were rich in liberalitie toward the Saints 2. in cap. 2.10 that he that offendeth in one point of the law is guiltie of all and he that saith thou shalt not commit adulterie saith also thou shalt not kill now if thou dost no adulterie yet if thou killest thou art a transgressor of the law Vse 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses that neither duties of pietie hinder the duties of their calling nor these stand in the way of the other And he that hath the heart of the wise to know time and iudgement forecasteth both wisely and knoweth one of these to be subordinate but not opposite vnto the other Hence must Christians forecast and remember the Sabboath before hand and so order and husband their times and seasons that there may be place and time and oportunitie for euery good worke in the week-day and especially for the best workes whether publike exercises of religion or priuate prayers and exercises in the family Which wise managing of affaires because men are wanting in therefore sometimes the Sabboath must be encroched vpon and Gods seruice iustled out for some carnall matters other times weeks exercises are neglected because this inconuenience or losse in the calling was not seasonably and prudently preuented the priuate seruice of God also in the family must now and then be laid downe for a time or turne because some other domestical distraction hath deuoured the time allotted for it Let no man then seperate those duties which the Lord hath coupled if thou beest readie to the duties of thy particular calling forget not the duties of the generall if thou wouldst be seruiceable to men forget not in the meane time thy seruice of God If thou canst be diligent to prouide for thy selfe and thy family set sometime apart to looke out to enquire into and releeue the necessities of Gods children family abroad But woe to such knots of companionship tied fast by the deuil to sporting gaming or other vngodly lusts that neither the duties of their calling on the weekeday nor religious exercises on the Sabboath can obtaine them Doctr. 2. That euery Christian ought to keepe in himselfe a fitnes and readinesse to euery good worke is plaine in the Scriptures For 1. in duties of pietie we are enioyned not only to come to the house of God but to take heede to our feete and to wash our hands in innocencie before we compasse the Altar and first to sanctifie our selues before God and reconcile our selues to men and then bring our gift If we preach we must doe it readily and of a readie minde for then we haue reward If you heare you must be swift to heare and readie to heare rather then offer the sacrifice of fooles 2. In performance of duties of loue and mercie vnto men we are called to readinesse in distributing 1. Tim. 6.18 and mindfulnesse to distribute Heb. 13.16 3. In priuate duties when God giueth vs peace and opportunitie we must serue him with cheerefulnesse and good hearts Deut. 28.47 4. In priuate iniuries we must be ready to receiue yea to offer reconciliation and to forgiue which is another good worke and so in the rest Reasons 1. We herein become like vnto God whose nature is to accommodate himselfe to our good whose readinesse to giue bountifully and forgiue freely is hereby shadowed 2. Hereby we also bewtifie and as it were guild our duties when they come off without delaies without grudging murmuring or heauinesse but as from men inuâ—ed to weldoing 3. Hereby we may laie hold of Christian consolation in that this readie and willing mind is accepted where often power of doing good is wanting and indeed the regenerate often want power and abilitie vnto good but to want will and desire is dangerous Vse Whosoeuer would finde this grace in himselfe must trie it by the companions of it As 1. there must be a good heart cheerefully and willingly disposed vnto and in the doing of good 2. Thess. 2.17 The Lord must first mooue and perswade the heart for so the word signifieth as well as to comfort and then establish his to euery good word and worke Hence are we exhorted to do euery thing heartily as to the Lord. The Lord would haue none to offer any thing to the building of the tabernacle but whose heart incouraged him and whose spirit made him willing If thou findest not thine heart accompanying thy duties but thou doest thy religious duties for necessitie law fashion or for some sinister end and thy duties of loue with a straite heart or an euill eye thinking any thing bestowed too good or too much thou hast slaine thy action before the birth it was neuer quickned it hath no life noâ— soule God who loueth only a cheerefull giuer will not endure it 2. He that is continually readie to euery good worke cannot but be abundant in good workes the phrase little differing from that 1. Tim. 5.10 The widow that hath beene continually giuen to euery good worke for else this readinesse could not be other then an idle preparation Dost thou continue in prayer in all things giue thankes hast thou bin diligent in trayning vp thy family in Gods feare hast thou with Onesephorus often refreshed the Saints doth the loynes of many blesse thee and the blessing of the poore and widow returne vpon thee shew me the â—oats and garments thou hast made shew me the knowledge and feare of God in thy family expresse the faith thou professest by such fruits of faith as these are and then hast thou profited in this precept els thou as yet commest short of it 3. In such a partie will be a forgoing and departure with things of price yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands which if it be wanting because many good works are costly a man cannot be ready to euery good worke Now to apply the
point if we looke seriously and vnpartially into many of our sacrifices and oblations to God and men may we not accuse our selues as the Lord once did his people Yee haue snuffed to offer the thing which was good and haue offered the torne and lame and sicke nay many of vs snuffe at these last and worst If the best and most religious action would charge many a one but with a matter of tweluepence such is their readines to any good worke that it shall lie in the dust and although God hath giuen them abundance of outward things to the end that they might be meanes of performing many a good worke yet still they plead want of abilitie whereas if they were as willing as able they would become rare patternes of welldoing But herein they shew themselues what euer they professe forgetfull of this precept and destitute of this grace which quickly and vpon euery iust occasion findeth it selfe called into practise and finding it selfe so called standeth not so much vpon abilities but worketh the will to the abilitie yea and beyond in iust occasion not that we call any man to the cracking of his estate or to the exhausting of the fountaine of his liberallitie for we need not but we would haue them to know that God maketh them able to giue before they be able to cast away as much as they giue and hurt them not and calleth them to distribute before their owne pleasures and lusts be serued seeing this precept requireth the departure with and forgoing of that which is often sweete pretious yea and necessarie for our selues Let vnconscionable men think well herof who can contentedly throw away at one cast or game at cards or dice more then willingly they would sow in pence to the poore all the yeare long Hauing now seene the necessitie and notes we will shortly set down some rules of practise for the better setting vs forward in this dutie First get into thy soule the conscience of this commandement accounting it worthie of all thine obedience beeing so often vrged in the Scriptures and made in the end of the former Chapter the end of Christs purchasing of vs. This reason drawne from the feare of God preuailed so farre with Iob that thence he was mooued to vse mercifulnesse to all sorts of men for Gods punishment was fearefull vnto me and I could not escape his highnesse Secondly Take euery opportunitie of welldoing while it is offered for else the opportunitie may be cut off from thee or thou from it This is the Apostles rule Gal. 6.10 While we haue time doe good vnto all That is take the present occasion of doing all the good thou canst 1. in regard of thy selfe performe the principall and maine dutie know the day of thy visitation slacke not this thy tearme-time but get the oyle of faith knowledge of God and obedience to his word that thy lampe may euer be shining to the glorifying of thy Father which is in heauen in one word forget not while thou hast time to giue all diligence to make thine election sure 2. In regard of others if now thou canst doe them good in soule or bodie delaie it not Prov. 3.28 Say not to thy neighbour goe and come againe to morrow and I will giue thee if now thou hast it and what knoweth any man whether this may be the last day wherein he can doe good to himselfe or others Thirdly Goe yet one step further to seeke and watch occasions of doing good and be glad when thou hast obteined them that so thou maist euer be furthering thy reckoning We read of the Patriarchs Abraham and Lot how they sate at their doores watching to entertaine strangers that they espied them a farre off runne out to meete them and most earnestly entreated them to abide and refresh themselues shew thy selfe herein the sonne of Abraham And would to God Christians were a little quicker not only in taking but seeking occasions of exercising the duties of mercie and loue for there is more in it then the seruing of euery begger at doore who the most of them liue in the breach of Gods commandement and in a course against all good order they might bethinke them of many poore and carefull Christians some labouring vnder pouertie some vnder debt some vnder sicknesse some vnder temptation some vnder one burden some vnder another whose necessities ought to be inquired into and so occasions sought of releeuing Christ himselfe in his members the want of this inquirie is the cause of much vnfruitfulnes Here I might free our doctrine from that Popish imputation challenging it as an enemy to good works but of that we shall more fully speak in the 14. verse Vers. 2. That they speake euill of no man The speciall precepts which are to be performed to all Christians are propounded 1. negatiuely 2. positiuely The negatiue requireth the good abearing 1. of the tongue That they speake euill of no man 2. of the hands no fighters The affirmatiue layeth bridle vpon the affections but soft shewing all meeknes to all men For the first The word is a rule not only of doing well but of speaking well also and condemneth aswell vnbridled speaches as disordered actions and frameth aswell the tongue to euery good speach as the hand to euery good worke and therefore fitly is this precept induced vpon the former instructing beleeuers that as they must be readie to euery good worke so also must they as readily exercise their tongues in sutable speaches abandoning all hurtfull language tending to the disgrace or iniurie of any man seeing these two may not be diuorced in him that would dwell in the Lords Tabernacle who must be both a worker of righteousnesse and a speaker of the truth in his heart and no slaunderer of his neighbour Psal. 15. Quest. The Apostle seeming to prohibit all euill speaking whether is it not lawfull to speake the euill we know by another so we speake nothing but truth Answ. It is neuer lawfull in any vncalled to speake it But if question be when a man is called I answer that God giueth a man calling in diuerse cases 1. When any man is publikely called before a magistrate to testifie of a fact for the clearing of some truth and execution of iustice and now to speake the truth is to strengthen sinews of humane societie 2. Priuately when a truth is called into question betweene man and man and cannot otherwise be cleared then by rubbing some old sore especially if in such a case a mans owne credit be hazarded and cannot otherwise be saued 3. When a man counselleth and aduiseth with another how such a man may be recouered out of such an euill or else admonisheth the partie himselfe both which are so far from intending his hurt that they tend to his amendment 4. For the preuention of such hurt as may arise to some other by a scandalous and wicked person in which