the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
the duties of it are called not onely angels but co-workers with Christ in the saluation of men Doctr. 2. Whosoeuer would finde comfort in themselues or cleare and iustifie their callings to others or doe good in that place of the body wherein they are set must be able to prooue that they are not intruders but pressed by this calling and commandement of God that as Paul performed euery dutie in the Church by vertue of his extraordinarie calling so they by vertue of their ordinarie For can any man thinke that a small aduantage to himselfe which our Apostle doth so dwell vpon in his owne person and that in euerie Epistle making his calling knowne to be committed vnto him not of men nor by men but by Iesus Christ See Gal. 1.1 and cap. 2.7 Eph. 3.2 1. Thess. 2.4 The necessitie of this commandement appeareth 1. because it implyeth a fitnesse in the persons so commanded for the Lord sendeth not a message by the hand of a foole for this is as he that cutteth off the feete A Prince would not send an ambassador who is onely able to reade his message out of a paper euerie poste might doe that but one of parts and gifts by whom the message might carrie all the grace it possibly could Euen so the Lord sendeth the tongue of the learned some Ezra some Apollos men mightie in the Scriptures and full of authoritie in regard both of life and doctrine In the consecration of Aaron and his sonnes we read that they must be sitted two waies 1. they must be washed with water that is purged from the euills which might corrupt and blemish their callings 2. instructed and furnished with gifts and they two sorts 1. of graces as wisdome vnderstanding c. signified by the garments with which they were to be arrayed 2. of sweete smell the which both by holy doctrine and life they were to diffuse in the Church signified by the sweete oyle powred on their heads v. 12. These onely are sanctified and set apart by the Lord to serue before him Exod. 29.4 2. This commandement imposeth a necessitie to performe the duties of the calling the acknowledgement of which breedeth conscience and willingnesse therein not for the profit and commodities but because the dispensation is committed vnto him Paul seeing that necessitie was laid vpon him denounced a woe against himselfe if he should not preach the Gospel not for the vaine applause of men but to please God which tryeth the hearts 1. Thess. 2.4 3. This commandement maketh the function and works of it powerfull fruitful in the hearts of all men euen the greatest and whereas such as haue not their commission sealed from the Lord finde not their sacrifices burnt by God but often labour all day and all night and catch nothing yea themselues with their worke perish together the tongues which the Lord armeth from aboue are cheines vnto authorities linkes of iron to binde Nobles and Princes and bridles euen to the deuils themselues yea not seldome by vertue hereof Princes and people may stand vp in apologie and iust defence of a poore man whom the Lord reporteth as Ier. 26.15 He is not worthie to die for he hath spoken to vs in the name of the Lord. 4. This commandement bringeth much comfort in all troubles raised vp against men whilst they endeauour in the faithfull execution of this most thankles office amongst men which otherwise might well be taken for so many plagues wherewith God followeth him who runneth vnsent for such is Gods grace as he neuer commādeth but includeth also a promise of blessing to the obseruer and namely of speciall protection which is so necessarie for such as are dispatched to encounter against Satan and the wickednes of the world so as hereby the heart is fenced and strenghthened against the malice of Satan and men which while the sonnes of Seeva wanted we see how mightily Satan who easily espied their want of commission preuailed against them Vse 1. Let no man presume to take vpon him any office in the Church vncalled no man taketh this honour to himselfe Christ himselfe must be appointed of his Father Vse 2. Let none content himselfe with the calling of man separated from Gods calling for this was the guise of the false Apostles against whom our Apostle opposeth himselfe and calling almost euery where who were called of men but not of God Vse 3. In all other callings let men be assured they haue Gods warrant both in the lawfulnesse of the callings themselues and in their holy exercise of them passing through them daily in the exercise of faith and repentance not forgetting daily to sanctifie them by the word prayer Doctr. 3. Ministers may and ought to be more or lesse in the commendation of their calling as the nature and necessitie of the people to whom they write or speake do require As the Apostle here magnifieth his authority in that he is a seruant of God 2. an Apostle of Iesus Christ 3. that he receiued his Apostleship by commission and commandement of Christ himselfe and 4. all this while hath by sundrie other arguments amplified the excellencie of his calling the reason of all which is not so much to perswade Titus who was before sufficiently perswaded of it but partly for the Cretians sake that they might the rather entertaine this Doctrine so commended in the person of the bringer and partly because many in this I le lifted vp themselues against him and Titus as men thrusting in their sickles into other mens fields too busily or else if they had a calling yet taking too much vpon them both in correcting disorders and establishing such nouelties among them as best liked thē so as here beeing to deale against false Apostles peruerse people and erronious doctrines as in the Epistle we shall further see he is more prolixe and loftie in his title otherwise where he met not with such strong opposition he is more sparing in his titles as in the epistles to the Coloss. Thessal c. So was it the pride of the false Apostles that made him say By the grace of God I am that I am and that grace of his which is in me was not in vaine and they are Ministers I am more in labours more abundant c. Vse In our daies when the basest of men account so basely of the Ministerie as the most abiect and despised calling will it not be thought very seasonable to insist vpon the iust excellencie and dignitie of this calling can it be thought vnequall if we take more care then vsuall of freeing it from contempt which is more then euer The faithfull Ministers of Christ can and doe thinke as basely of themselues as any man can thinke or speake of them and if they aduance their calling it is not pride nor pleasure vnto them but they are compelled vnto it as Paul I was a foole to boast of my selfe but
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
committed his flocke vnto him â—o let him resolue and say to the Lord as Iacob to Laban I will feede and keepe thy sheep In like manner let euery congregation to whom the Lord hath giuen a pastor according to his owne heart testifie their thankfulnes herein in beeing contented to haue their waies looked into and spoken of as well conceiuing the miserable estate of sheepe without shepheards not saying to the Seer see not least that plague befall theÌ„ pronounced against the men of Anathâ—th praying also that the kingdome of God may come euery where and his lightsome countenance shine on them that want such meanes seeing their estate is such as hath great need of watchmen Secondly from the force of the argument namely that he that is to be a Bishop ouer others must of necessitie watch ouer himselfe and his owne in priuate note a generall rule to be obserued in all elections and furnishing of any place and office namely that due respect must be had what gifts the office requireth and those must be principally regarded in that person that is to be placed in it as for example if the place require the tongue of the learned seeke out for learned men if wisedome seeke out wise men if grauitie sobrietie conscience and diligence seeke out for graue sober conscionable and diligent men and thus the Lord dealeth whensoeuer he placeth any man If he haue a curious sanctuarie to build he seeketh out some Bâ—zaleel some Aholiab or other filled with excellent spirits of wisedome and vnderstanding and knowledge to worke in curious works of gold siluer c. If he set Salomon to build a glorious temple to himselfe he directeth him to send to Hieram for a cunning man a wise man and of vnderstanding If he be to bring his people out of Egypt he furnisheth a Moses and an Aaron If to take the land by fighting he fitteth some valiant captaine as Ioshua if to bring them out of captiuities he raiseth some Darius or Zerubbabel or Nehemiah euen suiting persons vnto places yea the Sonne of God beeing to gather his Church among the nations and to plant his owne ordinances to bring men out of their nusled idolatry and Gentilisme to serue the true God if he had not aforehand considered the difficultie of the work and accordingly furnished such as he dismissed for this purpose how had it like euer to haue beene effected Vse The cause of all corruptions in elections and designements to offices and places lyeth here that men looke not to the qualitie of the place first but beginning where God ends first at the man either because he is a proper man for parts and gifts of bodie and minde or by such and such commended or furnished to performe such expectations and contracts or an auntient or a kinsman c. this marres all and often setteth fooles on horsebacke when wise men walke on foote by them Let everie man whom it concerneth learne wisedome of God and his spirit here which first inquireth into the place and so in passing their suffrages in elections thus reason oh this is a difficult matter where haue we a fit man for it if to choose a Magistrate this requires one able to execute the Lords iudgements where haue we a man of courage fearing God and hating couetousnesse If a fellowe of a colledge this requireth learning iudgement and one able at least to bring vp youth in knowledge and godlinesse where shall we finde such an one but if a minister oh this requires one able to build vp the bodie of Christ and who is sufficient for this thing The reasons hereof are 1. the externall election of the Church ought to follow the internall of the spirit see 1. Sam. 10.24 2. it euer argueth corruption to preferre priuate respects before the publike good 3. the ends of euerie calling are 1. and principall Gods glorie 2. neerer and inferiour 1. the helping of the communion of Saints 2. building of the Church which he who is likely most to preferre is principally to be preferred As Gods steward Here are likewise to be considered two things 1. the signification of the word 2. the force of the argument First the word implyeth thus much that God is a great housholder Matth. 21.33 that his house is his Church where he as a great personage keepeth his residence more stately and honourable then the court or standing house of any earthly king in the world in that herein he pleaseth to manifest his presence by his spirit working in the word and ministerie and as it is with other great houses so the spirit of God speaketh of this as committed not to one but many stewards who take the charge of it to order and gouerne it according to the minde of the Master and vnto his greatest honour and aduantage And these stewards are the ministers so called 1. because as the steward in an house is to dispence all necessaries vnto the whole familie according to the allowance and liking of his Lord euen so the Minister receiueth from God power to administer according to the necessities of the Church all the things of God as word Sacraments prayer admonition c. 2. As the steward receiueth the keies of the house to open and shut to lock and vnlock to admit or exclude out of the house for so is it said of Eliacim Isa. 22.22 euen so euery Minister receiueth the keies of the kingdome of heauen to open and shut heauen to bind and loose to remit and retaine sinnes as Matth. 16.19 3. As the steward sitteth not in his owne as an owner or freeholder but is to be counteable and to giue vp his bills monethly or quarterly when the master shall call for them so euery Minister is to be counteable of his talents receiued and of his expenses and how he hath dispensed his masters goods Heb. 13.17 They watch for your soules as they which must giue accounts Doct. From which similitude we may learne that it is the dutie of euery Minister to see that he haue both the calling and also the properties beseeming him who is the steward of God And for his calling he must be Gods steward the Lord must set him in this place of seruice so neere him or else he is but a theife and intruder of whom it cannot be said that the Lord hath made him ruler ouer his house The properties of Gods steward are principally two 1. Wisedome 2. Faithfulnes So we finde them in the place alleadged who is a wise and faithfull seruant whom the Lord may make ruler ouer his house And first of the faithfulnes of this steward as the cheife Doctor of his Church hath gone before in example who was first appointed and then faithfull vnto him that appointed him Heb. 3.2 so is it required of euery Minister of Christ and disposer of the secrets of God that he be found faithfull Now this
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 a word in season require a learned tongue how much more doth the whole office require an Ezra a man prompt in the law of the Lord a workeman indeed and such a one as need not be ashamed And can we thinke that the Lord sendeth any other doth he vse to send a message by the hand of a foole surely if he send any he maketh them first able Ministers of the new Testament not of the letter but of the spirit In the old Testament if he raised vp any extraordinarie persons vnto this worke what spirit what power what deepe vnderstanding what resolution manifested they as that they seemed rather pettie Gods then men both in the exact knowing although by reuelation and making knowne things meerely to come as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth Such were Moses Elias Isay Ieremie c. If ordinarie Ministers they also are first fitted yea though they were but inferiour Levites and Priests both to be the peoples mouth vnto God to put incense before the Lord as also to be Gods mouth to the people to teach Iacob Gods iudgement and Israel his law But if high Preists they must be such as whose lips must preserue knowledge and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God for he is the messenger of the Lord of hosts Mal. 2.7 In the new Testament accordingly if the Church haue need for a time of extraordinarie Ministers such as are Apostles Euangelists euangelicall Prophets such are raised and to such is giuen by the spirit the word of wisedome that is a more excellent reuelation and more speciall and immediate instinct and assistance of the spirit together with more eminent authoritie in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God by the same spirit is giuen to them the word of knowledge that is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ knowne vnto others although they be farre inferiour to the former Where this word of knowledge is wanting that commission is not sealed from God The Eunuch could reade well enough euen as many among our people can and yet he could not vnderstand without a guide and how could he haue been a guide vnto him except a blind guide that could doe no more then himselfe could namly reade perhaps without vnderstanding also God sent him no such guide but a Philip a mightie man in the Scriptures and full of the power of God Vse Let euerie man whom this doctrine concerneth examine hereby the truth of his calling whether he hath receiued the word of wisdome or no which finding he shall boldly say with Ieremie of a truth the Lord hath sent me and runneth not before he be sent 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted where God giueth learned tongues that can exhort according to wholesome doctrine learned Ezraes skilfull in the lawe of the Lord eloquent Apolloes mightie to convince by the Scriptures the gainsayers Whereas pitifull is their want who in this regard are as men cast out of Gods sight wanting the blessed meanes of an able ministerie for in such places godlinesse must needes be vnperswaded vice vnresisted truth vntaught falshood vnconvinced there people cannot but lie open to become a pray to the deuill a spoile to his wicked instruments a shop for all wicked practises In such places seducers and wicked Iesuites the verie heads to imagine and hands to execute all mischiefe lurke as in the vaults of safe conduct practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings such soiles lie vnder the heauie wrath of God as to whome no sinne commeth amisse If there be no knowledge of God in the land needs must there be varietie yea an inundation of most fearefull sinnes and consequently of heauie iudgements into which both Prophets and people who haue sinned together shall fall together for where vision faileth people are nakedly laid open to all the curse of God and when Israel had beene a long season without the true God without the Priest to teach and without the lawe no meruaile if there were no peace to him that went out and in implying both these points that without true teaching without the true God and without God without peace and blessing Oh that men therefore could prize the blessing where it is and so bewaile it where it is wanting as that by all good meanes they labour the procurement and presence of it Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures seeing the Apostle affirmeth that by holding fast the faithfull word he shal be able to both these maine works of the ministerie In like manner our Apostle teacheth Timothie not onely in generall how the Scriptures are able to fit the man of God to euery good work of his ministerie but reckoneth vp also all the particulars of his dutie that no man might doubt but that it fitteth him vnto all And indeede the Scriptures are a rich treasurie which affoardeth abundantly things both newe and old he that would read the writings speeches and doings of the auncient fathers let him reade the Scriptures diligently they be a storehouse wherein a man may furnish himselfe vnto all 1. doctrine all of it beeing written for our instruction 2. vnto all consolation for through the comfort of the Scriptures we haue hope and Dauid affirmeth that if he had not found comfort in the lawe he had perished in his trouble 3. vnto all resolution of doubts by which alone Christ himselfe resolued the case of diuorce Math. 19. and the Sadduces in the case of the resurrection Mat. 22. 4. vnto all strength in temptation by which sword of the spirit alone Christ vanquished all Satans assaults Mat. 4. 5. And for the other branch of conuincing the aduersarie The Scriptures are fitly compared by the auncient vnto Dauids scrip whence he fetched out the stone wherewith Goliah fell vnto the ground they be the onely hammer of heresies Whatsoeuer controuersies Christ and his Apostles met withall they brought the deciding of them vnto the Scriptures although they might haue otherwise confuted falshoods and by their miracles haue confounded their aduersaries When the Priests and Scribes disdained Christ because the people sung Hosanna vnto him he presently prooueth his diuinitie out of the Scriptures So Peter prooued out of the Scriptures Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world out of Moses and the Prophets Apollos was a man eloquent and mightie in the Scriptures but not by his eloquence did he mightily and with vehemencie confute the Iewes but shewed by the Scriptures that Iesus was the Christ. Vse
and sparing As Paul in all his bookes adding vnto his 14. Epistles if that of the Hebrewes be his his sermons and defences in the Acts of the Apostles vsed only three short Aphorismes neither out of the iust causes prealleadged Neither did euer Moses though learned in all the learning of the Egyptians vse any nor Abraham nor Iob nor Daniel mixed any of their Chaldean knowledge nor any of the Prophets Nor Christ nor any other of the Apostles but onely Paul the doctor of the Gentiles who were better acquainted with Heathen writers then the Scriptures before whom alone he vsed them wounding them with their owne weapons 2. These allegations must be vsed soberly without affectation Paul himselfe teaching vs that the right manner of preaching standeth partly in concealment of humane skil partly in demonstration of the spirit And hereof he rendreth two reasons 1. Because the doctrine of the Gospel must sauour still of the crosse be abiect and despicable and so resemble Christ himselfe the author of it who neuer sought his owne glorie but departed from it for the saluation of his bodie 2. Least the faith of beleeuers should be in the wisedome of men and not in the power of God that is least men should ascribe that to humane eloquence and wisedome and gifts of men which is proper to the simplicitie of the Gospel True it is as the Apostle obserued the more pompe the lesse power and the more earthen the vessels are knowne to be the better is the treasure knowne to be heauenly 3. They may not be vsed to prooue points of Doctrine or manners for the word is a sufficient and sure ground for proofe of all such points but rather illustrate and giue a more euident declaration of the truth and more clearely to reprooue and conuince falsehood and error For to vse mens authoritie to prooue Gods truth were to set vp a candle against the sunne or as if a cryer of a proclamation signed by the Kings hand and seale should say thus will the King haue it and such and such of his guarde These cautions quite ouerthrowe the common vse of such allegations at this day wherein men are immoderate yea infinite in euery sermon vpon all occasions and to euery purpose and people Hence it is that Arbanah and Phâ—rphar riuers of Damascus are more frequented then all the waters of Israel Fathers Philosophers and Poets are lowde in many sermons when the Prophets Apostles and the Sonne of God himselfe is silent And all this is laid vpon this one practise of the Apostle and no other commandement or practise can be alleadged in all the Scripture but his And therefore we will looke a little nearer vnto it and search how farre the Apostle hath propounded himselfe a patterne for our imitation And to omit that scruple whether we may lawfully imitate him except we had such extraordinarie gifts as he had and such inspiration as whereby he was able to make profane sentences holy wheras we finding a profane sentence cannot but leaue it so If we shall take libertie to vse them as the Apostle did I take it no man can from thence directly conclude the lawfulnesse of that manner of preaching which is taken vp by verie many For 1. If we vse them as the Apostle did they should neuer come in sermons in our Church-congregations for he neuer vsed them but either in confereÌ„ces or disputations or as here in a personall Epistle 2. Neuer before Christians who reiect not but desire the testimonies of Scripture for he did not but before the Gentiles and Heathen which refused the Scriptures 3. Not often in one sermon and in euery point for he did verie seldome onely thrice in many sermons disputations and all his writings put together 4. Neuer in points of doctrine or manners for proofe as inconsideratly they are the Apostle neuer so detracted from the sufficiencie of the Scriptures 5. Neuer with their names prefixed to get credit and authoritie or for ostentation which euery good Christian see men doe for so neuer did the Apostle 6. Not at all times and in all places nor euer in the Vniuersitie as men most do for at Corinth the Apostle is so farre from vsing them that he verie sharply reprehendeth the practise there 1. Cor. 1.17 For there was most danger of all And thus we see how farre we may take libertie or haue ground to imitate the Apostle in this practise The allegations of men for their practise are either weak or impertinent As 1. their large discourses in praise of humane learning wherin they fight with their owne shadowes for want of other aduersaries For who discommendeth it doth he that praiseth gold dispraise siluer or doe not we acknowledge it a necessarie handmaid vnto diuinitie but an Agar still who if she presume to step into Sarahs place must be cast out of doores Obiect None speake against them but such as are ignorant and not able Answ. Not to speake of the loudest sound of emptiest vessels they are not in themselues spoken against but seeing there may be no composition in the holy oyle neither may the Lords feild be plowed with an oxe and an asse nor sowne with diuerse seeds we desire moderation and restraint to the former rules that the voice of God may sound in the Church and not the voices of men Obiect But it is lawfull for the Israelites to rob the Egyptians Ans. But it is not lawfull to make a calfe of those earings and set it vp for a God Obiect But these adorne a Sermon Answ. Oh that our eyes were so spirituall that we could see that wonderfull bewtie in the pure word of God What an vnwise man were he that would not content himselfe with a Iewell of infinite price all of gold pearles and precious stones except he carrie it to the painter to paint it Let Christs voice put forth it selfe and his sheepe will heare it and follow him As for the persons alleadged be they neuer so holy or profound they are sufficiently honoured in beeing the friends of the bridgroome though they be not the bridgroome himselfe and for the persons alleadging them let them remember that he is not praised in this busines whom men commend but he that is praised of God So much of the preface Now we come to the Testimonie it selfe Wherein the Poet chargeth his countrimen with three maine vices 1. That they were giuen to lyes and falsehood The Cretians are alwaies lyars 2. That they were of brutish and belluine condition voide of the guidance of reason euill beasts 3. That they were giuen to idlenes and intemperance slow bellies For the first of these Why he charged them of lying although we need not enquire the occasion that the truth of his testimonie besides the Apostles subscription may appeare in history which recordeth that the bodie of this people was giuen ouer to inuent beleeue and receiue any fable or lie neuer
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
is serued vp in cleane dishes but when their consciences are cleansed and purified by faith which will manifest it selfe in such fruits of loue and mercie as he speaketh of The third rule of sobrietie is diuersly infringed As 1. when men beare themselues vpon their wealth yea so farre as because men esteeme of them and aduance and loue them because they are rich to thinke that God doth so whereas the rich and poore meete God made them both he accepteth not the person of the rich nor contemneth the person of the poore and of the two the broken soule is the delight of his eye Why should then the gazing vpon any of these outward things dazle or perish any mans eye seeing we ought to looke vpon our selues and others as God looketh 2. When men wast them in pride prodigalitie gaming vncleanenes or any other vnchristian course for they are not Lords of them but stewards which must be called to a reckoning which when we come to make vp what comfort will it be to giue in as many can doe no other so much weekely spent at the tauerne so much at cards and dice so much in the bowling close or alley so much in some one ruff more then needed so much perhaps in compassing my filthy lust and euery of these draw deepe and when the Lord shall aske yea but how much vpon the poore vpon the Ministerie vpon godly vses oh here thou wast able to doe nothing at all Oh wretched man looke to the matter betime thy selfe would take no such bills of thy seruants but thou wouldst turne them away and canst thou look for any other but that the Lord should turne thee out of his doores 3. When God calleth to forsake all or part yet neither in disposition nor indeed a man doth so he that possesseth must be as if he possessed not Christs Disciple must forgoe all the young man if he will follow Christ must sell all that is be readie if God call him thereto for beeing indifferent things we must in getting keeping and parting from them shew and carie our selues indifferently learning with Paul in all things to be content if God supplie necessaries asking no more for howsoeuer a Christian may vse abundāce lawfully if God giue it yet such must his contentment be with his present estate that he may not ask more then necessaries both because there is an expresse commandement against it 2. Tim. 6.8 as also because it is a fruit of infidelitie and 3. though they be Gods blessings yet are they not simply blessings that is such as are alwaies so in themselues vnto vs for then we could not aske too many or too much but in themselues at the best they are but indifferent and to vs they may become as well thornes snares as well as helps and furtherances which may preuaile to reduce our minds to sobrietie in the wishing and fruition of them The fourth sort of things indifferent are recreations in which the first rule is broke 1. when men sport themselues with things not warranted or forbidden in the word As seeing all recreations ought to be of indifferent things no man ought to recreate himselfe ◠either with holy things or 2. with vnholy and sinnefull things For the former 〈◊〉 the word of God in the Scriptures is holy as God himselfe is and therefore it is a fearefull sinne to iest in the phrases of Scriptures and so to take the name of God in vaine 2. The iudgements of God are no fit matters to sport our selues withall whether in man or beast When we see a naturall foole plaie the foole or madde men in their frantike fits this defect in them is a fearefull fruit of sinne a matter of mourning and not of laughter they that keepe fooles onely to solace themselues by their follie haue no warrant so to doe of all the pleasures lawfull or vnlawfull that Salomon tried his heart withall we read of no such it is no lawfull recreation but for other better ends it is fit such poore creatures should be kept And for that most generall iudgement of God the enmitie of the creatures the principall vse we ought to make thereof is the acknowledging of that fearefull brand of mans sinne deeply imprinted in the poore creatures the serious consideration whereof duly applied must needes rather breake then delight a mans heart Yet euen of this enmitie and pursuit of some kinds of the creatures there may be another lawfull vse by way of recreation delight and exercise as especially in hunting hauking and such like disports vsed with moderation and without needlesse tormenting of silly beasts But none that hath either Christianitie or naturall affections can take delight in the cruell murthering or painfull tormenting of any dumb creature Alas sinnefull man hast thou not brought euill enough vpon the innocent creature without such reioycing and triumphing ouer that bondage which thy impietie hath imposed vpon those creatures which in their kind obey and serue the Creator farre better then thou God setteth his good creature before thee that in it thou mightest behold his loue mercie prouidence and power towards thee and not that thou shouldest shew crueltie and hard-heartednes vnto it A note of a good man is to be mercifull to his beast but this practise is one of the cruell mercies of the wicked how can such recreation stand with the feare of God how is such reioysing mingled with trembling Secondly Neither may we plaie with sin for that is no indifferent thing neither As when we see a man giuen ouer to drunkennes this spectacle is indeed no matter of laughter or merriment but of sorrow lamentation that Gods image should be so foully defaced Neither must the feare of God euer be laid aside especially in our recreations wherein we are so soone ouertaken Salomon maketh it a note of a foole that is a wicked man to make a pastime of sinne and againe he casteth firebrands arrowes and deadly things and saith am I not in sport The second rule of loue is neglected 1. when any of our recreations tend to the hurt of man as to purchase thereby his mony to his impouerishment or hinderance as many winne more in short time then they could in much longer time earne in their honest calling 2. When by our recreations we loose our patience meeknesse and loue and rage and scorne and quarrell with them that therein crosse vs nay with the sacred name of God himselfe or with the vaine name of lucke or fortune as gamesters are neuer so zealous in Gods matters as in their own gaine Thirdly they are not vsed in sobrietie 1. when men make a calling of their recreation and haue no other or no such hold to maintaine them 2. when men so powre out their hearts to pleasure as that they hinder better duties in the calling publicke or priuate for recreations should fit vs to duties
and that according to Gods owne heart he hauing for this purpose receiued his calling gifts and approbation of God 2. Otherwise he peruerteth the whole course of his life and calling and is no better then those false Apostles who turning themselues from sound teaching to vnfruitfull discourses called vaine iangling are said to roue and erre from the right aime like vnskilfull darters or shooters Now what a fearefull thing is it for a man to wander all his life long from that station and seruice in which the Lord hath set him Quest. But how shall any Minister attaine this end of his calling Answ. Hereunto two things are required 1. abilitie 2. affection both which prouoke diligence and faithfull abillitie 1. of learning 2. of iudgement For the former he must be able to feed with wholesome doctrine We will not put forth our children to nurses whose brests want milke vnlesse we would starue them so the Lord neuer committeth his children to drie nurses though often in iudgement he leaue and permit them vnto spirituall famine Seeing therefore the Preists lips should preserue knowledge and the Pastors breasts should be like Iosephs granaries stored with all prouision against the time of famine let all idle and idoll Ministers that thrust themselues in for Pastors and can onely feed themselues consider of their danger betimes least too late repentance cause them to know what it is to starue the Lords people and murther so many soules the meanest of which the whole world cannot counteruaile For the latter he must be of able iudgement and wisedome to know the nature and constitution of his people the state of his flock whether they be of weake or strong stomaks and so whether they need milke or stronger meate 2. He must be able like a skilfull cooke to know how to season the food he deliuereth he is not presently fit to be a cooke that can put on a white apron or conforme in a ceremonie but as he must be a man of skill in his qualitie so must he be a man of a good tast and haue experience of that he prepareth for others wisely deliuering points not onely profitable for the persons present but things also proper to the present occasions and be fitting occurrences 3. He must not onely know when his prouision is well seasoned but also when it is seasonable like a good steward who altereth the dyet of the house according as the seuerall seasons seuerally furnish the market for as euery one must haue his portion so must he haue it in due season a word in time to him that is wearie is a fruit of a learned tongue and to feed the impenitent with iudgement is wisedome seeing an humble soule is broken with threatning a secure heart is hâ—rdned with promises But to the further furnishment of the Minister the second thing must be added namely the affection of loue Which must looke three wayes at once 1. to God 2. to man 3. to the truth The glorie of God must be prized aboue all things which will make him speake onely for God and he that speaketh onely for God cannot but be wholesomely conuersant in his word Ioh. 7.18 For loue of Gods glorie effecteth two things both concurring to wholesome doctrine 1. conceiuement of humane wisedome 2. demonstration of the spirit 1. Cor. 2.4 that is a secret power and authoritie of the spirit going with his word enlightning with his owne other mens vnderstandings and heating by his owne other mens affections this made a graue Diuine of ours say that euery true Minister hath after a sort a fierie tongue giuen him Secondly this affection of loue must be extended to his people Paul loued his countrimen and this stirred vp his heartie desire that Israel might be saued The mother seeing her child in danger is carefull out of her loue to prouide any cordiall or restoratiue that may be gotten to doe it good the prosperitie of the child is the ioy of the mother so the profit of the people is the Pastors crowne of reioysing 2. Cor. 3.1 Thirdly vnto the truth it selfe he must affect to know nothing and this will cause him to affect to deliuer nothing but Christ and him crucified this sincere milke of the word maketh Gods children to thriue and prosper whereas the vnwholesome milke mingled with error or puddle water of mens deuises bringeth sickenesse diseases and consumption into their soules Vse Let all Ministers who haue a care of profiting their people and so furthering their owne account acquaint them with this wholesome doctrine fetched out of the pure fountaines of the Scriptures and rightly deuide it vnto them as workemen that need not be ashamed Alas what vanitie is it out of opinion of wit or reading to seeke out strange speculations among the starres to search out genealogies peregrees to dote about fables to set himselfe to tie hard knots onely to vntie them againe as the dogge leaueth soft meat to gnaw vpon bones to mingle the word with the leauen of traditions what a dangerous thing is it to heale the hurt of Gods people with sweete words or to handle the word either deceitfully or deliuer it phantastically with vnseemely and rude or affected words of humane wisedome eloquence all this may puffe vp the soules of men for a time as though they were wholesomely fed but indeed Paul sheweth the proper worke of them that they breed diseases and ingender strife rather then godly edifying and when the fire commeth that shall trie euery mans worke his worke shall burne let him scape if he can who though he teach no false doctrine yet if he build haie and chaff vpon the foundation for he hath not stood in Gods counsell read the curse denounced against false Pastors Ier. 23. Secondly hearers are hence taught sundrie duties As 1. to desire only this wholesome food that their soules may be well liking laying aside their itching eares which hunt after nouelties for the Ministerie is not appointed to beate the eare as musicke but to sinke into the soule as the food and medicine of it by becomming the meanes and rule of life In populous places are running auditories in which the most gape for painted phrases prettie wittie sentences out of some Sage or other or some sentence of Scripture which yet they least care for but it must be turkist and mishapen out of his natiue simplicitie like cattell forsaking the greene pastures to broose vpon leaues and boughes These nice hearers are like the daintie gentelwomen of our times who scorning standing dishes on their tables which are the wholesome fit and strengthning nourishment set them at the low end of the table and themselues onely glorying in their art and cookerie feed vpon forced dishes and cookt conceits though the ground in comparison be not better then a bootshanke as we vse to say and the sauce trebling the cost of the meat it selfe How good a sauce
Triphena Triphosa and Persis laboured much in the Lord. And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women he commeth againe to commend the faith of sundrie women who receiued their dead to life alluding to the widow of Sarepta who had her sonne restored by Elias his prayer and the Shunamite hers by Elizeus In a word let all women seriously meditate 1. That one thing is necessarie euen to Martha 2. That all other things are vile in comparison of this one thing or if necessarie it is but so farre as they helpe vnto it 3. That all the diligence in the particular calling is accursed if abstracted from diligence in this generall calling of Christians 4. All comforts will faile in time of distresse but this Isa. 38.3 Remember Lord how I haue walked before thee in truth and with a perfect heart Now we come to the behauiour of the elder women which the Apostle doth not in speciall prosecute but in general would haue it wholly squared by this one rule namely whether it be such as becommeth holinesse that is whether it be a witnesse of the holynes of the heart and such as adorneth the holy profession of Christ. Wherein we must consider 1. That euerie Christian must take out the same lesson here read and that the holy Ghost knowing all our diseases directeth this counsell to elder women especially that they might come to take knowledge of an excessiuely proud disposition in themselues to offend against this precept and the other particulars farre aboue others Secondly that the Apostle holdeth it not sufficient for women outwardly and abroad or for a start or fit as in the Church market or other places of meeting to take vp a shewe of holy or demure behauiour which many doe who in priuate can be lasciuious loose and wanton enough but by the word an inward habite and constitution beseeming holinesse For by this word Phisitians properly expresse a constant state of bodie or health or a sound constitution which from them is here translated to the minde to betoken that a Christian woman is still one and the same and her holy behauiour the same as well at one time as an other in one place as an other still bounding her selfe in all her carriage within the limits of holynesse neither doth she force her selfe hereunto but it freely issueth froÌ„ an inward principle which is an habit of holines 3. That seeing the disposition of the inner man is principally manifest 1. in the countenance 2. in the speach 3. in the apparell therefore the behauiour may be tryed by these whether it be according to holynesse or no. And for our better direction herein First the countenance vnder which is comprehended the gate gesture and lookes is beseeming holynesse 1. when it expresseth the inward humilitie of the heart the humble heart must set an humble looke and gesture Dauid when he would prooue the humilitie of his heart saith I haue no proud lookes On the contrarie the Lord accusing the daughters of Sion of pride he prooueth it by the stretching out of their necks and minsing of their feete 2. When the countenance gesture lookes testifie the chastitie of the minde for chastitie must be seated as well in the countenance as in the heart to dash all lightnesse Peter speaketh of eies full of adulterie and the daughters of Sion are charged with wandring eies the children of the Church must resemble their mother who hath doues eyes and is both beautifull and comely to allure her owne as also terrible to quell the purposes of vaine and wicked men Secondly the speach which carrieth with it an holy comelinesse is such as bewrayeth the wisedome grace and modestie of heart as when a woman is wise to silence as well as speach especially where men are present and in speach not praâ—ling like busie-bodies of other mens matters nor vnsauourie nor contending nor audacious hardening the face to speake any thing but opening her mouth with wisedome with modestie with conscience of the presence of womanly infirmitie and neuer otherwise Quest. What no libertie no not in our gossepings and womanly meetings Answ. No the Apostle giueth no leaue at any time to lay aside this part of Christian behauiour there is no time wherein Christian women professing holynes may come so neare the guise of the harlot who is described to be babling and loud which were it well obserued many that carrie away all the speach in meetings would be struck mute not beeing able or willing one word thus ruled Thirdly that apparell is fitted vnto this Apostolicall rule when by the outward ornament of the bodie the inward beautie of the soule is expressed called by the Apostle the hidden man of the heart And this is 1. when the matter of it is not stately or costly which must be measured partly by the abilitie our selues haue and partly by the condition of life which God hath set vs in and partly by the sober and graue example of such as God hath sorted with vs in age degree and condition of life whom we may not striue to exceed but euen in the matter of our apparell our owne sobrietie modestie yea and frugalitie must be made apparant vnto others 2. When the forme or fashion is not wanton strange curious or odde sauouring of pride lightnes vanitie or singularitie as when women will haue a fashion by themselues contrarie to the common and comely fashion of others all which is a disgrace to the profession and the sinne of most women whose behauiour expresseth little holynesse Vse Whereas many will not be perswaded that we can giue them rules out of the word for this or that guise word looke fashion c. and require particular and expresse words of Scripture why we should dislike one fashion more then another or approoue of one aboue another we see hence we haue generall rules whereby euery particular is to be squared as 1. Cor. 10.31 If it make to the glorie of God Phil. 4.8 whatsoeuer things are true honest of good report and here whatsoeuer is beseeming or vnbeseeming holines whereby the whole behauiour must be examined Not false accusers Well saith one that a man of an euill tongue is a beast in the forme of a man himselfe is a serpent and his tongue his sting but here the word teacheth vs that he is worse euen a Deuil in the shape of a man for by this one vice of the tongue he so liuely resembleth the Deuil and plaieth his proper part that he hath also his name put vpon him as the Iewes were said to be of their father the deuill because they did his worke That this vice of false accusation is the deuils worke appeareth in that it was first practised by him who beâ—ing from the beginning a deuil that is one that goeth betweene two with tales to cast
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
hadst in thy purest innocencie A happie merchant he is that sells all to buy this treasure Vse 3. Call others to partake of it be speaking of it tell men what God hath done for thy soule thou canst not but wish all men conuerted if thy selfe beest A righteous man here cannot eate his morsells alone Christian loue is like fire which warmeth whosoeuer stand about it one brand will kindle another and iron saith Salomon sharpneth iron so one conuerted man will strengthen the brethren Andrew wil call Simon and Philip will call Nathaniel and the beleeuer wisheth all Gods people to be like himselfe except his sinnes Vse 4. Pittie those who are destitue of this grace and are without the meanes of it in the preaching and publishing of it for such a people haue not yet obtained mercie If Christ were liuing againe vpon earth his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard If we should see a goodly feild of corne stand faire and white to the haruest but know that there were neuer a reaper in all the countrie to gather it into the barne but for want of reapers it should all rot and spoile on the ground it would greatly pittie our hearts and yet no other is the condition of such people as want able and faithfull Ministers pray therfore the Lord of the haruest to thrust out laborers into his haruest Vse 5. Detest the vnmercifulnesse of men who beeing called neglect to teach the people for these doe nothing else but damme vp all the streames of grace from them and so it appeareth in the people committed to such vnconscionabla men who for most part are so gracelesse and so wicked as though the old Sodomites were reuived againe Bringing saluation This doctrine is a sauing doctrine and word of saluation to those that were wandring in the pathes of death Act. 11.14 the Angel wishing Cornelius to send for Peter affirmeth that he shall speake to him words whereby he and all his house should be saued Whence it is called the word of life Act. 5.20 Goe preach to the people all the words of this life and the word of eternall life Ioh. 6.68 because God hath ordained it to this purpose that whosoeuer is brought to the faith by it shall eternally liue thereby And here is another difference between the doctrine of the law and Gospel the which two the Apostle comparing together he calleth the law a killing letter and the ministrie of it a ministrie of condemnation and the ministration of death but the Gospel he calleth a quickning spirit and the ministrie of the spirit and the ministration of righteousnesse Obiect Psal. 19.7 The law of God conuerteth the soule Answ. But there the law in a more generall acceptation of the word comprehendeth the whole doctrine of the couenant of life and saluation as it is also Psal. 1.1 Blessed is the man that meditateth in the law that is the word of God day and night But in this straiter sence the law is no instrumentall cause of faith repentance or any grace it only woundeth a man and prepareth him to conuersion but conuerteth none it gendereth to bondage and bindeth him that looketh for iustification by it in the conuiction of sinne and deserued damnation and there leaueth him in death only this doctrine of grace is the conuerting and quickning word reuealing that God through his Christ is become either pleased or placable with vs till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences or else desperately giue ouer all but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne then we resolue to seek vnto his grace to become his and to loue him who loued vs first So as the beleeuer can readie answer the Apostles interrogatorie Tell mee receiued yee the spirit by the workes of the law or by the hearing of faith by workes is meant the doctrine of iustification by the workes of the law and by the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard and faith for the doctrine beleeued they can now answer that it is the Gospel that gendreth vnto life which is the instrument of the spirit both for the beginning and confirming of regeneration and salvation and that the lawe is no cause though an occasion of Gods grace shewing onely the necessitie of some other righteousnesse then that in a mans selfe but not putting a man so prepared into the possession of it which the Gospel onely can doe Vse 1. If only the doctrine of grace bring saluation then doth no doctrine of workes bring it or vnto it neither in whole or in part But the whole chaine of our saluation sheweth that we are saued by grace onely 1. Our election Rom. 11.5 At this time there is a remnant according to the election of grace But it may be of grace and foreseene workes too but the Apostle setteth himselfe to preuent this obiection in the next words If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more of grace or else were workes no more workes 2. Our calling 2. Tim. 1.9 We are called with an holy calling not according to our works but according to his purpose and grace 3. Our faith Philip. 1.29 It is giuen you to beleeue and faith is the gift of God 4. Our iustification Rom. 3.24 We are iustified freely by his grace 5. Our sanctification Eph. 2.10 We are his workemanship created vnto good workes which he ordained that we should walke in them 6. Our perseuerance in grace is by grace Ier. 32.40 I will put my feare in their hearts that they shall neuer depart from me 7. Eternall life is the free gift of God Rom. 6.23 Againe if our saluation were either depending vpon our hand or held in our owne hands more easily might we loose it then when we were in our innocencie gold were no sooner taken out of little childrens hands who minde to play with it rather then to lay it vp then our comfort out of our owne but our securitie is that our cheife treasure is not laid vp in such a weake cottage but our life is hid in heauen in the free grace and vnchangeable loue of God that now 1. false Prophets cannot possibly seduce the elect Matth. 24.24 2. though many apostates fall backe yet Gods foundation abides sure 2. Tim. 2.19 where Gods election is compared to a great building laid vpon a firme foundation which may be shaken but neuer ouerthrowne 3. though our sinnes like so many billows would growe ouer our heads and drowne vs yet this grace is sufficient for vs and vpholds vs that we sleepe not in death 4. though tribulations may threaten to separate vs yet this grace by them driues
is as altogether lost we are not able of our selues saith our Apostle to thinke one good thought and much lesse to conceiue the things of God which are all mysteries and written in a clasped booke and sealed with seauen seales vntill the Lord by his spirit open the vnderstanding such foolish children are we and and of none vnderstanding Nay further we haue not onely a depriuation of spirituall wisedome in vs but an auersation and vntoward disposition cleane contaarie thereunto that we can imagine and conceiue onely euill continually for what is else prooued by that we are called beasts in vnderstanding and willed not to be like the horse or mule which creatures are not onely with vnderstanding but exceeding â—â—ke and hard to be taught euen when they are much broken and beaten And which of vs hath not experience of his owne slownes of heart to conceiue the things of our eternall peace neuer so plainely neuer so often taught in the ministerie neither is one nature here of better apprehension then an other for the speach is true not onely of simple ones but of the greatest clerks who here are not the wisest men the quickest natures Plato Aristotle Seneca are here as blinde as moles nay Nicodemus a ruler in Israel how babishly and foolishly did he apprehend the speach of Christ concerning the newe birth there was no way but for men to returne backe into the womb againe Thus sensuall and earthly is the best of our wisedome and no sharper is our conceit in such obiects till the Lord whet and frame them till which time we see our selues by this we haue said to be in the ranke of those men vpon whom Paul affirmed that they neither knewe the things of God nor could know them Disobedient This second degree of corruption of mind sheweth that we are not onely ignorant but froward in the things of God and such as will not be perswaded as the word in the originall soundeth and this is nothing els but a peruerse disposition which fighteth against the truth Which a little better to vnderstand we must knowe that before our fall the minde of man had two faculties about the truth of God 1. the knowledge of it so farre as was meete 2. an assent approouing that knowledge In stead of which are succeeded two contrarie corruptions since the fall 1. darkenes in stead of that light of knowledge 2. frowardnes or reasoning against it For example when the vnderstanding of man vnconuerted conceiueth something of that we deliuer out of the word whereas it should assent vnto the lawe that it is good and the Gospel that it is the arme of God vnto saluation the wisedome of the flesh on the contrarie it becommeth enmitie to all this it can finde euasions to shift off the curse it can couenant with hell and death And for the Gospel it is to one foolishnesse to an other offence Pauls preaching shall be counted madnesse or malice or something els which shall be reason and warrant inough to contemne it Deceiued This is the third degree of corruption of mind and a consequent of the former It is a word borrowed from trauellers that are in a wrong way that goe by gesse which they must needs doe who neither knowe the way nor will knowe it who are out and will not bee called in And this noteth a further miserie then before namely that men are naturally resolued in by-pathes delight in their wandrings and haue no delight to heare of the path of life eternall Doctr. 1. Out of the first degree of the miserie of our minds we learne what is the course of vngodly and vnconuerted men namely a foolish and vnwise walking That which the Lord speaketh of Israel is true of euerie naturall man My people is foolish they haue not knowne me they are foolish children they are wise to doe euill but to doe well they knowe not the same confirmeth the Apostle Ephes. 5.15 walke not as vnwise namely as ye did before your calling but as wise And if the knowledge and feare of God be the beginning of wisedome how can such as are without Gods teaching euer be wise to walke in the wayes of saluation We account such as want and are destitute of naturall knowledge in outward things no better then fooles and shall those goe for wise who haue not one sparkle of spirituall knowledge which â—s a farre more pretious wisedome then the other If they be deemed simple foolish men who care not to wrong and hurt their bodies much more may such as depriue their soules of spirituall foode raiment yea of eternall life it selfe If those who would exchange gold for a counter much more such as thinke it a good bootie to gaine a small portion of the world with the losse of their soules If they be fooles whom men so esteeme much more whom the Lord so stileth as euery where the naturall and vngodly man and this not for one or two foolish actions for thus the best euen Dauid himselfe confesseth that sometimes he doth verie foolishly but for that his whole course is the practise of notable folly And that we may see this truth in some instances we will note some maine properties of folly and see whether they are not most naturall to euerie naturall man The 1. maine propertie of fooles and silly bodies is that they knowe not the end of their liues why God made them and put them into this world euen so aske many men why God did inspire the breath of life on their faces how fewe would giue this direct answer that by glorifying God in my calling I might be lead to a better life herafter Ask many a man concerning heauen and earth and sea and other sensible things and they will giue some sensible answers as that the earth was made for man and beast to liue vpon the sea for fish and nauigation the ayre for man and beast to breath in the Sunne Moone and starres for light heat and comfort the beasts fishes foules c. for man but why thy selfe fewest would say for God but if they speake true some for themselues some for their familie some for their pleasures some for wealth or some baser ende to which such a noble creature as man is should be destinated The second propertie of folly is that as fooles liue for the present time if they can get meat drinke sleepe cloathes and necessaries for the present they forecast nothing to come euen so vngodly men if they can get wealth and lay vp things present for many yeares to come they dreame of no other heauen they forecast no day of death nor iudgement but oh foole what if thy soule be taken away this night this was that which that foole thought not of and as of their owne so they iudge of all other mens felicitie by things present into which folly Dauid himselfe was sliding when he confesseth himselfe as ignorant as a