doe streame out nothing but such as Christ speaketh of adulteries murthers thefts couetousnesse deceit vncleannes pride the wicked eye and cursed speaches and yet charge them with such filthinesse they iustifie themselues with the Pharisie they thanke God they serue God as well as the best haue as good hearts as the best they doe as well and liue as well as the best of them all you cannot fasten on them any sence of their foule sinnes they neede no purging nor washing whereas the godly daily groane and grieue in the sence of the presence of that with them which they hate worse then death it selfe Vse 2. Hence may be noted that wheresoeuer sinne is pardoned it is also purged Rom. 8.2 There is no condemnation to them that are in Iesus Christ for the law of the spirit of life freeth them from the law of sinne and of death that is not only from the curse of the law but euen that law and power of sinne it selfe which would still hold vs in the seruice of it He shall die in his sinne that dieth not vnto his sinne not that sinne can be so dead as not remaine but if it lie not bleeding by vertue of that stroake which Christ in his death hath giuen it if the force of it be not abated and thou escaped from the rule of it Christs blood doth thee no good How excellently doth the Lord Iesus himselfe in his speach to Peter approoue this truth If I wash thee not thou hast no part in mee and no part in Christ no pardon of sinne Dare any man then dreame of his reconciliation with God that finds not holinesse daily preuayling against corruption and the endeauour of puritie in heart and life against that foule impuritie that stickes fast and cleaueth vnto both or dare any vnsanctified heart which in that it hath set it selfe vpon a resolued course in sinne is a rebell vnto God laie claime vnto any part of the death and merit of Christ when Christ hath said that vnlesse he wash the soule that partie hath no part in him No no the wedding garment and this our elder brothers garment is wouen of holines as well as righteousnes and there is no admittance to the supper of the Lambe no blessing without either Vse 3. Let both these considerations mooue vs to be euer washing and clensing our selues from our vncleannesse and neuer to be at rest till we finde our selues although not free from blacknesse yet comely as the Church confesseth of her selfe And because this is the cheife vse of this doctrine I will stand a little longer to propound in it two points 1. the meanes and notes which we must vse and by which we must discerne our selues to be washed and purged 2. the reasons or motiues to vse carefully those meanes For the former A man that meaneth to be neate and cleanly 1. hee willingly looketh himselfe in a glasse he is not angrie with the partie that setteth the glasse before him but he calleth for it that he may see what spots are about him and looketh neere that he may discerne them euen so a man that would be purged must often set the glasse of the law before him will not be angrie with him that preacheth and propoundeth the law vnto him whereby he may see his foule spotts and disorders And here is one difference betweene the cleane and vncleane one cannot endure to take notice of his filthinesse his heart will abide no gaging nor sounding the other hath a purpose to be cleanly and would haue the least filth about him discouered that it may be remooued Secondly A man that is in this way to be purged beginneth with the foulest spots first and those which are most conspicuous and commonly first remooueth those in his face Now the foulest and most noted defilement which is most conspicuous and consequently odious vnto God is an vngodly and wicked heart which as the Lord beginneth his washing withall for the first thing he doth in the conuersion of a sinner is to take away the heart of stone so he that would haue euidence of his cleannesse must beginne here and first wash the inside so the holy man Dauid although his sinnes were in the eyes of the world yet to be soundly purged of them he craueth a cleane heart and a renewed spirit And thus as he that meaneth to be cleane beginneth at his head and so washeth all downeward so the pure of heart beginne at the heart and this carrieth all other parts and members they know that of the filthinesse of the flesh and spirit the latter is more filthy and therefore they seeke first to be renewed in the spirit of their mindes and to wash their consciences from dead workes whereas those that meane neuer to be cleane beginne as it were at their feete if they can abstaine from murther adulteâ—ie drunkennesse and such open sinnes in the act which is apparant to euery eye they thinke all to be cleane and well because they neuer see the hardnes the pride and foulenes of their hearts but euen this conceit that they haue washed their hands in innocencie neglecting their hearts is a brand and marke of their vncleannes and impuritie Thirdly hee that will be cleane proceedeth on to the other parts of his bodie and will see that they be sutable so this grace of sanctification as it beginneth in the minde so it proceedeth to worke in all the members it is carefull that all the vessels be preserued in holinesse and honour A pure heart will not be without pure hands chast eyes an ordered tongue c. Where is to be obserued another maine difference betweene the cleane and vncleane the former endeauour to cleanse themselues from all filthinesse of flesh and spirit and to grow vp vnto full holinesse but the latter can content themselues with a supposed goodnes of their hearts and yet let loose their tongues to all obsene and lewd speaches and open their eyps to all wandring and lustfull spectacles and their hearts thinke no ill but are good inough for all that but halfe an eye can discerne what impure wretches they are both within and without Fourthly such a person will proceed on to his garments and will not endure filth or spots on them euen so that soule whom Christ purgeth hateth euen the garment spotted by the flesh euen all occasions inducements and appearances of euill yea such as he cannot auoid yet he can hate Whereas the carelesse and slouenly Christian runnes into all companies into all courses and thrusts himselfe into all occasions of sinne because he is filthy he careth not to be filthy still yea and to foule and besmeare all that come in his companie Fifthly The sanctified person vseth all good meanes whereby he may become cleane and beeing so he is carefull to preserue himselfe cleane so long as he can For 1. he desireth to be euer sprinkling himselfe with the
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.
their owne sinnes and then for the peoples as the legall Priests did and the Papall doe Nay more it ouerthroweth it selfe for whereas the Papists say that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vpon the crosse and that verie Christ is offered by them this is against all reason seeing the sacrifice vpon the crosse was offered by himselfe alone without the helpe of any ministers except they meane such as Pilate Caiphas Iudas and the souldiers and such ministers we will easily graunt their secondarie ministers to be 3. The nature of this sacrifice will not admit of that foolish distinction seeing it cannot be offred by any but the high Priest euen he that was the high Priest of things to come who was not euerie yeare to enter once into the holy of holies with the blood of beasts but once for all hath he entred into the holy place and obtained eternall redemption for vs and if eternall redemption be obtained where there is no remission of sinne there is no more neede of oblation for sinne 4. Whereas they say that Christ indeede is the onely Priest to offer a bloody sacrifice and that is but once done and cannot be repeated but yet ought daily to be offred in an vnbloodly manner by their Priests for the sinnes of the quicke and the dead The Apostle taketh away that euasion affirming that without blood there is no remission and that if Christ be offered any more he must of necessitie suffer againe Heb. 9.22.26 The second thing of any moment obiected is that although Christ by his one oblation once offered merited redemption and remission of sinne yet is it necessarie for our saluation that this oblation of his be applyed vnto vs and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest and hence is their second distinction of the offering as the former of the offerer into primarie and commemoratiue or significatiue Answ. Where by the way note how they wound themselues and thrust their swords into their fellowes sides The councel of Trent saith that the Masse is the verie selfe same oblation which was offered on the crosse the difference is onely in the maner and some small respect now other Papists teach vs that in the masse is not the verie same true and reall oblation but onely a commemoration and signification of it Now who seeth not that the remembrance of a thing is a farre diuerse thing from the thing remembred yea necessarily argueth the absence of the thing remembred Now which of these must we beleeue truely both alike thaâ— is neither seeing the word one oblation destroyeth both 2. We graunt that there must be an application of this oblation but not by such wicked meanes as they haue deuised namely by the multiplication of it selfe as if a man should in stead of applying one plaister doe nothing else but make infinite plaisters whereas one truely applyed to the sore were better then they all but he who was the sacrifice beeing the wisedome of his Father hath deuised a wiser meanes to apply vnto beleeuers his oblation namely by the outward and ordinarie meanes of the word and Sacraments as also inwardly by his spirit working by those meanes effectuall faith in our hearts whereby we lay hold vpon all our good vnto saluation And if there were no meanes to apply Christs merit vnto beleeuers then by daily offring himselfe with it then were there no meanes to apply vnto vs the fruit and benefit of his incarnation death resurrection or ascension vnlesse he should be borne die rise and ascend euerie day for the reason is the selfe same Vse 2. In that it is said that Christ gaue himselfe we may note that Christ gaue himselfe wholly both his bodie and soule in sacrifice and spared neither for we had deserued a double death which it was meete that Christ by a double death should destroy by his bodily death pull out the sting of the death of our bodies and vtterly abolish the death of our soules by the death of his soule and to this purpose that our consolation might be full the Scripture sheweth how that his soule was heauie vnto the death and that a little before his suffering his soule was sore troubled And Isai expressely affirmeth that his soule trauelled in his death and that he made his soule an offering for sinne and powred out his soule vnto death and that he made his graue with the rich in his deaths where note that he speaketh in the plurall number to note this double death of Christ and what other thing did himselfe proclaime with such a loud voice vpon the crosse when he cryed My God my God why hast thou forsaken me for what other is the death of the soule but to be separated from God the fountaine of life which point helpeth vs to vnderstand such places of the Scripture as affirme that Christ suffered and died according to the flesh Ioh. 6.51 and that Christ offered his bodie Heb. 10.10 and all those which ascribe all our saluation to the blood of Christ. All which must be synechdochically vnderstood vnder one kind comprehending all his suffering and neuer excluding any part of it euerie of them beeing equiualent to this speach of the Apostle who gaue himselfe that is both his bodie and soule or wholly vnto the death neither can the death of the crosse be other which is ioyned with the malediction of God from which we by it were wholly deliuered Vse 3. Where it is said that Christ gaue himselfe it may be further noted that his whole passion and death was voluntarie for what is more free then gift and this appeareth in that he was wont to say before hand that he must goe away vnto his father that he must leaue the world and his disciples that he had power to lay downe his life and take it vp againe and that no man could take it from him for who could take that life from him whose sinneles nature of it selfe was not obnoxious to death it beeing the stipend of sinne And further it is briefly to be obserued how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth As 1. when the time drewe neere that he should leaue the world he foretelleth to his disciples that he must goe to Ierusalem and suffer many things and be crucified and yet he went yea when Peter tooke him aside and entreated him to fauour himselfe he checked him more sharpely then we reade that euer he did any of the rest Get thee behind me Satan he would not patiently heare any thing which might worke the least vnwillingnes in him 2. When he came to Ierusalem did he withdrawe himselfe when he knewe the Iewes sought to apprehend him as he at some other times had done no verily but knowing that Satan had put
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prâ—â—sthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
566 Euill speaking ranged into the sundry ranks of it 567 Meanes to avoide euill speaking in 5. rules 571 Cases wherein a man may contend and strike 5. 573 Rules to avoide the sinne of Quarelling 5. 577 The fruits of Christian equitie 4. 579 Necessiâ—ie of Christian equitie in sundrie points 581 Three things in the description of Christian meekensse 584 The vse of Christian meekenesse in three points 586 Motiues to meeknesse 3. 587 Notes to discerne the change of a mans selfe by 592 The corruption of the minde standeth in 3 degrees 594 Foure main properties of folly most natural to the naturall man 597 The deceit of the heart putteth forth it selfe in sundry vngodly practises 602 Fiue seueral sorts of men in seuerall paths and neuer one of them in the right 605 Grounds out of Scripture against the Popish doctrine of freewill 5. 613 Notes to trie a mans present happinesse by 632 Essentiall parts of a Sacrament three 639 Baptsme the lauer of regeneration fowre wayes 641 Baptisme hath 4. vses in them that beleeue alreadie 644 The congregation must stay the Baptisme for fowre reasons 647 Sixe things considered in the description of regeneration 648 Notes to trâ—e the truth of our regeneration 5. 656 Graces of the spirit compared to waters in three things 658 The spirit is said to be powred out in three respects 658 Of barrennes of heart three maine causes 663 Sundrie consolations to those that are heires of life 677 Rules to helpe vs to forwardnesse in good works 5. 687 People that come to heare the word must pray for 4. things 691 Vses of Genealogies in the Scriptures 694 Reason to auoide curiositie in Gods matters 4. 699 To make an heretike 3. things required 701 Meanes to avoide heresie 5. 705 Two degrees of Excommunication 707 Excommunication how far it stretcheth in 4. points 709 Reasons why we are to avoide excommunicate persons 710 Excommunication must not be inflicted for trifles 4. reasons 713 Gods children must imitate their heauenly Father in vsing great patience euen to the worst for 4. reas 721 Open and obstinate sinners must be avoided for fowre reas 722 The benefit of a good conscience in 5. particulars 725 Non residencie condemned by many reasons 727 Faith doth fiue things to the producing of a good worke 734 Many necessarie vses of good workes referred to their seuerall heads 736 Conditions of Christian fruitfulnes 5. 740 Reasons to prouoke Christians to fruitfulnesse 4. 741 Lets and hinderances of fruitfulnes 743 The ordinarie salutation added to euerie Epistle for 5. reasons 750 An other briefe Table of the most of the Questions resolued in this Commentarie HOw and why Pauls name was changed 3 Why Pauls name is prefixed before his Epistles 5 How farre a man is bound to set his name to his writings 5 How a man may knowe that he hath faith 15 How could God promise any thing before the world began 30 Whether God can change his will 33 Whether there he chance or fortune 45 How Christ is a Lord seeing he is euery where called a seruant 68 How Christ is called a Sauiour seeing the Father and holy Ghost saue also and we reade of sundrie other Sauiours 69 Whether the wicked haue more peace then the godly 73 What power Titus had to redresse disorders in Creta 78 What and wherein consists the difference betweene Ciuil and Ecclesiasticall power 79 How it is in the power of ministers to haue faitâ—full children 109 Why in the care of the family the first precept concerneth the children and not the wife ibid. How far anger is forbidden in a Minister 134 How farre it is lawfull or vnlawfull for a Minister to vse wine 140 Whether good men onely must be loued and not euill 168 Whether the Scriptures be perfect without tradition 190 Whether the Scriptures be obscure 192 How false teachers vse to deceiue mens minds 209 How may the mouths of heretikes bee stopped 220 Whether a man can be saued that erreth in a fundamentall point 225 Why God suffereth seducers among his people 228 Why Paul calleth Epimenides a Prophet 235 How the Prophets of God were distinguished from those of the Gentiles 236 How the knowledge of God is ascribed vnto the natural man 239 How farre we may alleadge humane testimonies in sermons 242 Whether any kind of lie be lawfull 246 What are meant by Iewish fables 271 Who are meant in the scriptures by pure persons 281 How any thing may be said to be pure or impure 287 How all things are pure to the pure 291 Whether recusant Papists may be compelled to Church seeing it doth offend theÌ„ 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate 294 Whether can any Magistrate make lawes to bind conscience ibid. How we can stand to our Christian libertie if we suffer the Magistrate 〈◊〉 restraine vs in it ibid. Whether a man may pray for more wealth then necessaries 303 How any Minister may attaine the ende of his calling 334 Why it is no needeesse precept to exhort younger women to loue their husbaands and children 376 Whether the wife may dispose of her husbands goods without his consent 399 How may a man carrie himselfe that the word of God be not euill spoken of 402 How seruants must please their masters yet not be man pleasers 426 How farre Christ is said to die and giue himselfe for all men 507 How the short death of Christ could free from infinite and eternall euills 510 Whether Magistracy be now lawful against Anabaptists 545 Whether Mordecai did wel in denying Haman reuerence 553 Whether Naboth did lawfully denie king Ahab his vineyard ibid. Whether the people might warrantably resist Saul in rescuing IonathaÌ„ his sonne from death 554 Whether Ioab did well in numbring the people at Dauids commandement ibid. Whether hee did well in slaying Absolon against his commandement ibid. How God can be said to be so good and a louer of man seeing so many vessells are prepared to destruction 624 How we can be said to be saued already seeing we carry about vs the body of sinne and death 628 Whether grace 〈◊〉 tied to the sacrament 640 What is the â—aith of infants 643 Whether the water in baptisme carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 where Bellarmines instances are examined 650 What is meant by iustification and what by grace in the controuersie betweene the Papists and vs. 665.666 c. How faith is said to iustifie vs. 671 Whether there be any teachers among vs that teach any thing saue the truth 690 How the Apostle condemneth genealogies of which is such necessarie vse in the Scriptures 694 Whether priuate Christians may avoide an open notorious sinner before the Church hath cast him out or what tâ—ey must do in this case whilest the church winketh at such a one 712 Whether heretikes may be put to death seeing the Apostle onely commandeth to auoide them ibid.
of Christ and the expressing of his vertues Whence it is that the Apostle praysing God for the faith and loue of the Colossians presently pointeth to the naturall mother of these vertues of whom they both are bred and fed for the hopes sake that is the glory hoped for which is laid vp for you in heauē And the same Apostle exhorting the Philippians not to minde earthly things but to trafficke as the citizens of heauen noteth this the most effectuall reason because from heauen they looked for a Sauiour who would change their vile bodie and make it like his owne glorious bodie Vse 1. Ministers must take heede of earthly mindednes not seeking theirs but them who are committed vnto their trust not onely hereby to auoyde offence but also that they may feelingly speake of such points as concerne the forsaking of the world in affection a point most difficult to learne from the most sanctified teacher Which course if a minister take not long may he looke for an haruest yea euen till his eyes faile but he shall neuer see his seede againe he hath sowne to the winde and what can he looke to reape but earthlinesse or atheisme amongst his people For mens minds will be working and setling themselues vpon some pleasurable and profitable obiect if not vpon that which is truely good yet at least vpon that which is apparantly good and their hearts can neuer be taken off things belowe but remaine wordlings still vnlesse we shewe them better treasures elsewhere and that in such feeling manner as they may thinke we speake in earnest And againe if they without this doctrine be suffered like the Sadduces to include all their hopes desires in this life no other fruits can be expected but open Atheisme and contempt of God Vse 2. People must conceiue that now in the ministerie they are called to the beginnings of the heauenly life For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules but as loue desireth present communication and vnion with the thing loued so the Lord entreth into present league with such as he striketh his euerlasting couenant withal neuer marrieth himselfe into any soule in that indissoluble wedlocke with whom he contracteth not himselfe euen here vpon earth And seeing the Gospel in the ministerie of it is the Lords loue letter euery one in the hearing of these glad tidings must say to his soule this is the suite and offer of God vnto mee calling me in this sermon to nearer fellowship with himselfe oh vnthankfull wretch if I refuse his loue if I still cleaue vnto earthly affections and earthly conuersation on whom so much labour is spent that I might bee called out of the world Vse 3. Hence may euery hearer make a triall of his profiting vnder the ministerie looke how much thou findest thy heart lifted vp towards heauen and heauenly things how much thy earthly cogitations are abated how much thou findest saluation neerer then when thou first beleeued so much hast thou profited by the word and no more The which checketh many of our hearers who are euerie whit as worldly as earthly minded as they were at their first receiuing of the Gospel and some professors that haue much earthlinesse bound vp in their bosomes the following of their owne ploughs causeth them often contentedly to pluck their hands from the plough of the Lord. And because it is common with men to thinke they haue attained inough in Christianity when they haue gotten a little knowledge and may now make holiday and go no further it is meete that all of vs should bring our hearts to some certaine triall and touch whereby we may haue assurance that the word hath framed them to this temper of which we speake and that we may doe as by many other so especially by these three notes 1. Whereas all earthly reioysings are condemned as wherein men easily loose their hearts and whereby death is made distastfull and vnwelcome examine whether thou reioysest in God in his word and graces as in thy chiefest ioy and aduantage 2. Seeing in all our earthly employments we may not while we vse the world become worldlings whether by all earthly things we be drawne to the loue of heauenly for although God hath appointed but one Sabboth in seauen daies yet to a Christian euery day is sanctified to be a rest from all the deeds of the flesh wherein he is to walke with his God and shew forth the religious keeping of his heart and good conscience in euery action of his whole life so making euery action of his particular calling a part of Christian obedience and dutie vnto God 3. Seeing a well ordered heart hath nothing in earth in comparison of God search thy soule whether it findeth more sweetnes in the seruice of thy Lord then in his outward benefits as there is great reason seeing these must leaue thee or be left of thee before or at the day of death when accounts must also be made both for the getting keeping and expending of them at which time those who with most greedie appetites haue sought them and purchased them shall find them farre from counteruailing that good which they forfeited for them By these notes gage thy heart sound the depth of it and thou shalt doubtles finde such deceit as shall occasion thee to cleaue to that ordinance which he that framed it at the first hath in his wisedome appointed for the further reformation of it Doct. 2. The second instruction out of the words is That true faith neuer goeth alone but as a Queene is attended with many other graces as knowledge loue feare of God among which hope here mentioned not only adorneth and beautifieth but strengtheneth and fortifieth the beleeuer and as an helmet of saluation causeth the Christian souldier to hold out in repentance and obedience Hence it is that our Apostle speaketh not of the faith of the elect but he mentioneth as an inseparable handmaid the hope of life eternall so doth the Apostle Iohn We are now the sonnes of God here is faith making vs the the borne of God and we know that when he shall appeare we shall be like him there is hope and whosoeuer hath this hope purgeth himselfe as he is pure there is the strengthening of the beleeuer in obedience Notable for this purpose is that place in Rom. 5.1 2. c. where the whole traine of graces attending and following faith are fully and excellently described Now this hope is a gift of God whereby the Saints patiently and firmely expect good things to come alreadie beleeued especially their resurrection and life eternall prouoking them in the meane time to all dutie In which description diuerse things are to be considered First the originall of it It is a gift of God and obtained by prayer as faith also is whence the Apostle praieth that
prophecie though a false one to flie into the Temple for his life from before his enemies he answered shall such a man as I flie this were neither glorious to God nor honourable to my selfe he set me about this busines and he can and will deliuer me and my selfe am the captaine and set ouer all the people and can I flie who is it that beeing as I am would goe into the Temple to liue the fact then beeing in this and other respects against the law of God and against my conscience I will not for the sauing of my life do it Vse 2. Euery professor of the Gospel beeing drawne much neerer vnto God then the common sort of men must endeauour to walke worthy of God Colos. 1.10 and worthy of the calling to which he is called Eph. 3.1 namely both the generall calling of Christianitie which must be beautified and adorned as also the speciall calling and condition of life vnto which the Lord hath disposed him for euen that must be holily and wisely managed And such force hath this reason drawne from our caller and calling to mooue beleeuing hearts to watchfulnes ouer their waies as that the Apostles most frequently vrge it vpon Christians As where we are commanded to be holy because God is holy to walke in the light as God is light to walke in loue as God is loue to walke in the truth as God is the truth by all which and many moe like precepts what else is enioyned a Christian man but that the life the nature the goodnes and holines of God reuealed in Christ be the example and direction of his life and course for this is the walking worthy of God to which we are exhorted by this argument because he hath called vs 1. Thess. 2.12 And further if we consider vnto what we are called the same place of the Apostle sheweth that we are called to be very neare vnto God walke worthy of him that hath called you to his kingdome and glorie to a kingdome we were indeed farre off alients and Gentils and very despicable without all hope but now are called to participate in another manner of kingdom then that of great King Ahashuerosh to which poore Hester was called And seeing many may be in the court of a Prince and yet some of them abide in baser offices and not many of them glorious or gracious as the Queene and children are God hath called vs to a kingdome and glorie that with the residue of the Church we might become his owne spouse and so partake of his own glorie and maiestie Now how much are such beggars as we called to such aduancements bound to walke worthy of such a condition as to which in Christ we are called 2. Let euery professor consider that the falls of such as are nearer God more dishonour God and more hurt the Church then grosser sinnes of other men and therefore the Lord can lesse beare their falls vncorrected Dauid tooke it more heauily that such as did eate bread at his table should despise him then others further off and that Absolon his owne bowells should seeke his life then that Shemei should raile on him Professors of Christ must thinke that they dip in the same dish with Christ and therefore they of all should be farre from dishonoring him Which one consideration should enforce them the rather both to sorrow for sinne past and breaking off sinnes present as also the preuenting of sinnes for time to come 3. Whereas Salomon saith that the righteous falling before the wicked are as a corrupt well and troubled spring that is they trouble offend and after a sort poyson many let the godly be more carefull to make right steps vnto their feete and the rather in these daies which so much the more call for our watchfulnes by how much the wicked are more ready maliciously to disgrace our profession that before we shall go away vnreprooued they can cast reproaches on vs for well doing yea and for our sakes euen vpon ciuill conuersation often in such as haue no grace neither shew or substance of religion in them And therefore seeing we are so sure to suffer let vs be sure we suffer not as euill doers Not froward Now followeth in the rest of this 7. verse the enumeration of the vices which must be farre remooued from that man who is to be chosen for a Minister that he may be vnblameable and they are fiue in number 1. frowardnes 2. anger 3. wine bibbing 4. contention and fighting a fruit of it 5. couetousnes The first of the fiue is frowardnes The word signifieth one wayward stiffe inflexible stubborne and carrieth with it two properties the one that such a one pleaseth himselfe yea setleth and resteth himselfe wholly in his owne inuention counsell opinion or action the other that waywardly and peeuishly he reiecteth and despiseth others in their opinions and actions an instance of which we haue in Nabal who was so froward as their was no speaking to him so hardned he was against all counsell or perswasion Doctr. Frowardnesse in whomsoeuer is a matter of euill report and such a spot as must not appeare in him who is to be chosen a Minister Reasons 1. It is the mother of errour in life and doctrine yea of strange opinions scismes and heresies themselues and it cannot be otherwise seeing the eare of a selfe conceited person is shut against all counsell without which thoughts come to nought as where many counsellers are is stedfastnes And as euery where almost the wicked man is termed a froward man and a wicked and vngodly heart a froward heart so is it generally true which the wise man obserued that such a froward heart can neuer finde good but euill and woe cleaueth vnto it and therefore Dauid when he would shut the doore of his soule against much euil said a froward heart shall depart from mee I will not know that is affect and act euill 2. Whereas men thinke it a note of learning and wisedom not to yeeld an inch in any opinion they take vp the spirit of God brandeth it with a note of folly and it is no other then the way of the foole which seemeth good in his owne eyes Indeed neither Minister nor ordinarie Christian may be as shaking reeds tossed hither and thither with euery blast of winde but yet is it a wise mans part to heare and trie and not stick to his owne counsell as a man wiser in his owne conceit then seauen men that can giue a reason for there is greater hope of a foole then of such a one 3. There are many necessitudes and occasions betweene the Minister and people he must admonish the inordinate raise with comforts the afflicted restore those that are fallen and set their bones againe tenderly by the spirit of meeknes and priuately encourage those that do well Againe they must consult with him aske him
like that widdow Luk. 21.2 casting in their two mites into Gods treasurie finde more acceptance with him then many rich men in giuing greater beneuolences to the distressed Saints Thirdly the reasons enforcing this precept vpon the Minister especially are these 1. In regard of strangers he must take vp this dutie whether they be strangers from the faith that hereby he might winne them to the loue of true religon which they see to be so mercifull and liberall or else if they be converted much more that he may comfort and confirme such as are banished or otherwise euill entreated for the confession and profession of the truth for if euery Christian much more must the Minister be affected to those that are in bonds as though himselfe were bound with them and consequently looke what kindnesse he would receiue if he were in their condition the same to his power hee is to bestowe vpon them 2. In regard of his owne people vpon whom by this meanes he sealeth his doctrine sundrie waies but especially if he keepe open house for the poore Christians in want he bindeth the soules of such receiuers to obey the word and encourageth them by his entertainment in their entertainment of the Gospell Which is the reason rendred by Hezekiah why the people must giue the Priests a portion of their offerings to encourage them in the lawe of the Lord. And thus by both these meanes the Minister by receiuing the poore members of Christ becommeth a great helpe vnto the truth which dutie is imposed euen vpon euerie Christian by the Apostle Iohn 3. Ep. 8. Fourthly the vse 1. It teacheth that it were to be wished that the maintenance of euerie Minister were competent certaine and proper vnto himselfe that he might haue wherewith to performe this so necessarie a dutie 2. In regard of poore strangers to stirre vp ministers and people to a liberall heart towards them all but especially if they be such as the land of whose owne possessions beeing vncleane come ouer vnto the land of the possession of the Lord wherein the Lords tabernacle dwelleth Pittie it is that hauing such a clowd of examples in the Scriptures to lead vs in this dutie yet that it should be so farre out of request How fewe children hath Abraham the father of our faith among vs who sit in the doore of their tent to watch for and enforce strangers to receiue their best entertainment Few be our Lots who will vndergoe any losse any indignity before strangers shall sustaine any harme at all he will offer his owne daughters to their violence he will vse reasons they had knowne no man and that which would haue perswaded any but the Sodomites hee vsed last that they were strangers and were come vnder his roofe Few Iobs who will not suffer the stranger to lodge in the streete but open their doores to him that passeth by the way Gaius hath fewe followers who was Pauls host and the host of the whole Church he was no inkeeper but his house was as open as any inne to receiue distressed Christians Fewe women of account imitate the Shunamite who constrained Elisha as he passed by to turne in and eate bread that consult with their husbands to trimme vp some little roome for the men of God and to set them vp a bed and a table a stoole and a candlesticke nay I wish that euen the old Gentiles themselues might not be induced to the shame of Christians who so religiously obserued this dutie that of all other vertues they made their greatest god Iupiter the patron of it and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as we abound with examples so we might be plentifull in reasons and motiues to prouoke our hearts hereunto but to auoid prolixitie I will name these foure 1. It is a notable fruite and testimonie of faith which worketh by loue vnto all but especially towards the houshold of faith So soone as Lydias heart was touched and she baptized marke how heartily she inviteth Paul and Silas to her house If yea haue counted mee faithfull come into my house and abide with mee and she constrained vs Act. 16.15 2. It is a fruitefull and gainefull course of Christianitie neuer any lost by it Some hereby saith the Apostle haue receiued Angels as Abraham and Lot and with them the one had besides the promise of a sonne the destruction of Sodome reuealed vnto him and the other had deliuerance from the same And surely such strangers as of whom we speake namely poore Christians bring no small good with them That woman of Shunem that receiued the Prophet had aboue a Prophets reward the promise and gift of a sonne when she was olde and the raising of him to life when he was dead Iacob being hunted from home Laban receiueth him and is blessed for his sake Rahab entertaineth the Spies sent from home and not only she but all her family is saued in the sacking of Ierico Ioseph beeing sould from home Egypt receiueth him and all the Land was preserued by him Gaius his loue was testified to the Church in his time but is commended in the Church through all ages What good our selues haue gotten by strangers amongst vs we should be vnthankefull not to acknowledge the blessing of the poore hath light vpon vs and we haue a long time fared better for affording harbor to the poore Saints of God which haue come a farre vnto vs. 3. Consider that our selues may become strangers for the earth is the Lords and he may giue our Land to other inhabitants and make our selues strangers and then we would looke for more kind entreatie then a number shew toward strangers And lastly if that be a strong reason of the Lord Lev. 10.19 Loue the stranger for yee were strangers it bindeth vs much more who all of vs are strangers and pilgrims here vpon earth not hauing here any continuing citie but we looke for one to come Heb. 13.14 Obiect But some may be dissemblers and wicked men whom we may receiue for brethren and Disciples and not knowing a man I may be abused and loose both my gift and reward Answ. Christian wisedom and Christian loue must goe hand in hand But here is a case in which charitie must ouerrule the matter and that is not suspicious but hopeth the best of euery one where there is no euident proofe or presumption to the contrarie And if thou receiue a Minister distressed in the name of a Minister or a priuate distressed man in the name of a righteous man and giue him but a cup of cold water with a good heart in that thou thinkest he belongeth to Christ let him be what he will at his owne perill thou loosest neither gift nor reward Christ hath vndertaken to repay it thee thou performest a fruit of faith which shall further thy reckoning Vse 3. If strangers by this precept may challenge harbor much more may
are two especially 1. the deniall of a mans selfe with a daily invring ones selfe to the crucifying of his affections and lusts Paul beat downe his bodie as with clubs and kept it vnder Prooue masteries with thy selfe arme thy selfe against thy selfe make warre without truce vpon thy selfe it is a warre without bloodshed hurting none no not thy selfe but profitable to worke thy peace with God with thy selfe with others remember Salomons speach He that ruleth his minde is better then he that ouercommeth a citie 2. Prayer for neither this nor any vertue groweth in our owne grounds neither good nature nor freedome of will can make this supplie but we must haue recourse to the father of lights our selues are but our owne burdens of so miserable molde as we need no other enemies then our selues to depriue our selues of our good if the Lord befreind vs not whom we must wrastle withall by our praiers and if we would preuaile vnto our prayers we must sometimes ioyne the exercise of fasting which after a sort doubleth our forces both in strengthning our praiers as also by disposing vs to the receiuing of these graces And now to end this large treatise it wil be asked But what if any Minister be scandalous in any of the forenamed vices or defectiue in the vertues mentioned Ans. 1. If he be not answerable to these Canons it is plaine by the Apostle that he is not to be called 2. If he be called and after prooue vicious he must be delt withall as an Elder 1. no accusation must be receiued vnder two witnesses at least 1. Tim. 5.19 2. when he is accused of a knowne and scandalous vice all possible meanes must be vsed to reclaime him As 1. by open reproofe vers 20. 2. sometimes by translation of him to such a place as where are lesse meanes of that sinne as one giuen to drunkennes or contention from a drunken and quarellous people 3. sometime by a temporall deposition from his office if there be hope hereby to doe him good 4. after sufficient admonition censures and trial by a perpetuall deposition from his place yea and further if he still prooue incorrigible by proceeding to excommunicate him and cast him from the societie of the Church And the rather 1. Because Ministers are set ouer a people to edifie and not destroie them 2. Because the actions of Ministers haue a secret power not to lead onely but euen compell men to the like especially if they be lewd and wicked 3. Weaker and meaner men for manifest vices not repented of must be proceeded against to excommunication much more the Minister whose scandalous life is infinitly more dangerous and hurtfull 4. Such proceeding against notorious insufficient and scandalous wretches who neuer came in nor are kept in by the Apostles canons would doe good for example Vers. 9. Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improoue them that say against it Hauing followed the Apostles meaning and method in describing the fitnes of him who is to be chosen into the Ministerie who for the innocencie of his life ought to be free from manifold vices and corruptions which are plentifull in the world and for the integritie of his conuersation seeing whatsoeuer he doth is exemplarie ought to shine with mâ—nifold graces and vertues as we haue heard Now we come to the second branch of the Ministers fitnes which standeth in his abillitie to discharge his high calling and place vnto which is required such â—kill and cunning in the grounds and points of Christian religion as that he may be able to hold fast maintaine and iustifie against all challengers that truth and doctrine which is agreeable to the faithfull word that so whensoeuer any blast of heresie tyrannie false doctrine or flatterie shall rise against him yet he may hold fast that faithfull word which is therefore a sure ground of sound doctrine and thence instruct and edifie the consciences of his hearers in all necessarie doctrine Whereby it shall come to passe that he keeping himselfe constantly to this truth shall be fitted fruitfully to turne himselfe to any dutie of his calling that let him be to deale with either of those kinds of hearers whether such as are obedient and teachable he shall build them further and make them sound Christians by exhortation out of wholesome doctrine or else such as are stubborne and opposite contradictors of the truth these he shall convince and with manifest reason put to silence And thus in regard of both Gods name shall be glorified true wisedome shall be iustified Gods kingdome shall be enlarged and amplified and Satans kingdome shall be destroied and damnified This is the scope of the verse which containeth two parts 1. The dutie enioyned euery Minister to hold fast the faithfull word according to doctrine 2. the end including a sound reason of it in the rest of the verse That hee may be able c. For the meaning of the former part Holding fast the word properly signifieth such an holding as men vse when some other man hath laid hold on that which they will not part withall euen an holding with all their strength and force not such an holding as a man careth not whether he hold or no for then the thing holden would of it selfe slip out of a mans hand but an holding against a contrarie hold which vseth to be the stronger and firmer inforcing thus much that the Minister must lay hold with both hands surely apprehending the truth in the vnderstanding of his soule as also in the affections of his heart in either of which if he faile he holdeth not fast seeing neither can a man loue that which he knoweth not nor hold that he loueth not But what must he hold so fast The word which is not tropically as in many other places to be conceiued but properly In which proper acceptation it signifieth all that heauenly doctrine which is deliuered to the Church in the writings of the Prophets and Apostles which we call the holy Scriptures Now this word the Apostle doth not nakedly mention but adorneth it 1. by a notable adiunct the faithfull word 2. from the porper ende of it according to doctrine which is fitted for the instruction and edification of the Church in all ages which we will further expound as we come vnto them Doctr. 1. That the word of God is a faithfull word and infallible 1. If we looke to the author he is holy and true Rev. 3.7 and vers 14. These things saith Amen the faithfull and true witnes euen God who cannot lie as vers 2. of this chapter 2. The instruments were led by the immediate direction and assistance of the holy Ghost 2. Pet. 1.21 beeing of themselues either rude and illitered men as Amos an heardman Peter and Iohn fishers Matthew a toldegatherer so as the great clarkes of those daies were driuen
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
bellie then a man But many such bellies want eares 3. An honest calling is a schoole of Christianitie that 1. looke as little children are sent to schoole to keep them out of hurts and vnhappie turnes so diligence in the calling fenceth vs from taking harmes by Satans temptations we lie not so open vnto his assalts againe it is a bridle to restraine our own lewd desires abating wicked lusts abandoning lewd company and fitting vs for the Lords appearing whose seruice we are in 2. In this schoole of the calling a man performing duties for the Lords sake hath daily practise and encrease of graces such as faith obedience patience meeknes constancie truth invocation thanksgiuing and hence are daily enabled to take out further lessons for time to come from the daily experience of Gods goodnes for time past 3. In this schoole we learne to be teachers of others and in time come to be patternes vnto others of the right vse of the world while our selues vse it euery day as not vsing it at all and while we so play the good husbands as that we keep our selues from beeing worldlings not laying by our heauenly minds in the midst of our earthly busines whereas the idle person that entereth not into this schoole is out of Gods protection and neuer out of Satans snares his heart is like the feild of the sluggard ouergrown with thistles and weeds his lusts so farre preuaile with him that he is rather a spectacle of reproch then a patterne for imitation and if euer he had any good things in him they are perrished for want of emploiment for as the rust fretteth vnused iron and the mothes eate vnworne garments so good things ar shaken out of the heart of him that neglecteth the vsing of them 4. Consider the danger of those that stand idle all day long passing their dayes in all delights one in one voluptuous lust another in another the Apostle saith of them all that liuing in pleasure they are dead while they liue the soule of such a one is but as a carkase his bodie as a coffin he rotteth away in vnprofitablenes while he liueth and as a standing poole putrifieth the prouerb is true of such a man his soule is but as salt to keep his bodie from stinking aboue gound And thinke we they shall liue when they are dead who are dead while they liue no surely but seeing they did not subiect themselues to the law of all mankind Gen. 3.19 In the sweate of thy face shalt thou get thy bread they shall neuer escape that other sentence take the vnprofitable seruant binde him hand and foote his hands and feete were bound when I called him to walke and worke now bind him hand and foote and cast him into hell Now for the latter of these vices reprehended in the latter word it is worth marking to obserue how aptly the Poet ioyneth them together which seldome are disioyned because the one of these is the gound of the other And as it is true in all sinnes which we say of euills that one commeth not alone for they are accompained still with their supporters so these two sinnes are of such speciall acqaintance that as we say of a paire of turtles looke where one is the other lightly is within lesse then a coytes cast so where the one of these is it will not be hard to descry the other If there be idlenes there will be intemperance and if intemperance there must needs be idlenes And therefore our Sauiour hath combined them as neare as the cause and effect which cannot be sundred Luk. 21.34 Take heed least your hearts be oppressed with surfetting drunkennes and so that day come on you vnawares implying that intemperance oppresseth and maketh the heart dull and heauie and when the heart is so aggraued the whole man is vnfit either for heauenly or earthly exercise In like manner the combination of Sodoms sinnes sheweth the same truth Ezech. 16.49 Pride fulnesse of bread and abundance of idlenesse And therefore seeing a man can neuer sufficiently perswade diligence in the calling till this intemperance be disswaded it shall not be amisse in few words to speake of this sinne and perswade the contrarie vertue for the preseruation of it And because this kind of intemperance is restrained to the bellie I describe it to be an inordinate appetite or immoderate desire and vse of meate and drinke and this is when a due meane is exceeded either in the costly and excessiue preparation of them for our selues or others or in the two liberall and excessiue vse of them so prepared a vice which is a speciall enemie to all good duties towards God or man making men vnfit to the word of God either to read or heare it vnfit to pray to meditate to remember the works of God with praise and thanksgiuing so as a man giuen vp to this sinne is sunke downe in Atheisme nay in Idolatrie hauing no other God then his bellie a more base idolatrie of many Christians then euer was any of the Heathen who would worship the sunne moone starres and glistring mettals but to haue worshipped the bellie and draught they would haue abhorred And for the duties of the particular calling they must lie lea the bones of such full bodies had rather be at rest or to keepe them from sleep must rise vp to play but altogether vnweldie to any more serious busines And thus by this sinne men make themselues in stead of Gods Temples Satans kitchins filling their bodies with noysome lusts and deadly deseases their soules with a number of dangerous sinnes which shut them out of heauen framing their liues liker to the bruit beasts then reasonable men and in their deaths for most part no lesse brutish then in their liues Now for the better auoiding of this sinne I will propound some reasons and after them some rules of direction The reasons are three 1. The Lord is liberall but not prodigall of his creatures and they are his and not ours but by his leaue neither doth he euer giue leaue to vse them to our owne hurt as many riotous persons doe who with the glutton faring deliciously euerie day in their feasting and banquetting besides the wast of many excellent creatures of God 1. loose their time 2. spend their goods which ought to haue beene otherwise employed 3. neglect the duties of their generall calling of Christianitie and omit the necessarie affaires of their particular course of life 2. This is one of the practises of those that are in the night whereas we professe our selues to be of the day and is a weed or rather an olde ragge which must be put off before Christ can be put on 3. The time calleth vs rather to fasting weeping and euerie worke of repentance then to eating drinking chambring c. For if we consider the workes of the Lord we shall see his arme stretched out and his hand
Papists and others deale with such as stand with Iesus Christ and especially that great Antichrist the Pope to testifie his malice and rage against Christ and his truth striketh with the sentence of excommunication both Kings and people whosoeuer receiue not his marke in their hands and foreheads But our comfort is that Christ is not in such counsells no more then he was in that counsell of the Iewes when the blind man was cast out neither the spirit of Christ presenteth himselfe whatsoeuer they bragge and babble of his infallible assistance And againe such as are cast out of and by such counsells if they stand with Christ and for him he presently taketh them vp and meeteth with them as he did with the blind man ver 35. 3. Such also as wickedly profane this high and great censure pronouncing this fearefull sentence either for trifles seeing the Apostles neuer vsed it but against Apostates incestuous persons blasphemers and great offenders or else for malice pollicie mony or any other end then to bring men to soundnes in the faith Doctr. 2. Both Pastor and people must haue care and conscience that they may become found in the faith both in iudgement which is here aimed at especially as also in practise of which the precept is giuen 1. Tim. 5.7 These things command that they may be blamelesse Neither of them must thinke it inough that in the spirituall life of grace they keepe life and soule together except this life be accompained with health and soundnes for as in our bodily life we thinke it not inough that we liue but we prize our health and soundnes aboue all earthly things skin for skin and all that a man hath will he giue for his life and yet of an vnhealthfull languishing and painfull life men are so wearie as with Iob they would seeke for death as for treasures so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules which hold vs vnder that we cannot become the louely plants in the Lords house euen fresh and well liking And that we may be better acquainted with the doctrine and our dutie it will not be vnprofitable to note the difference betweene a spirituall disease and a spirituall infirmitie An infirmitie is a rellike of sinne subdued in the beleeuer but still bewraying it selfe like the grudging of a vanquished ague whereby the child of God is prone to the practise of sinne and is made heauie and backward in performing spirituall duties A disease is the ordinarie preuailing of some sinne or sinnes against grace I say not euery preuailing of sinne is a disease for infirmities may sometimes preuaile not only within the soule but also without the bodie as Noahs drunkennes Lots incest c. but that which is vsually preuailing for some time and more frequent maketh a sicknes and disease in the as in the bodie not euery distemper or qualme or headeach is a disease but some distempered humor which hath beene longer on gathering more tedious in affecting and more dangerous in threating the very life of the patient Now both these may be in a regenerate person neither of them in the wicked the former because regeneration is indeed the roote and possibilitie of all graces but not the act of them the latter because in the wicked is no grace at all against which sinne striueth and grudgeth none against which sinne can frequently preuaile for all is corruption all is rottennes and raigning sinne as it is not in the weakest of the regenerate Vse Let euery Christian labour for soundnesse against both these the which beeing so necessarie as whereon the comfort of all Christian life dependeth I will shortly describe 1. some meanes whereby the carefull Christian may both come by and keepe this soundnes and 2. some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes The meanes which I will propound are three 1. To be carefull to get and keepe a good heart see that the heart be sound that is vpright and sincere for while a man is not heart-sicke all other infirmities and diseases are not vnto death Secondly when the heart is well watch it to keepe it well carefully auoiding whatsoeuer would hinder or hurt the soundnes of it and especially 1. False doctrine which as poison speedily destroyeth the soule whether it be Popish leauen or libertine doctrines of some Protestants 2. Wicked manners which if they be in smaller things are like those slippes and slidings whereby men breake their armes or legges or if in greater sinnes are like those downe falls which threaten the breaking of the necke of the soule and a totall falling from soundnes in religion both these must be shunned because the least sinne breaketh or disioyneth something and so hindreth Christian soundnes Thirdly be carefull to know vse the best meanes of spirituall health and here those which are of daily vse are especially two 1. To keepe a good diet be constant in the word Sacraments prayer keepe thy houres of publike and priuate exercises before the Lord feede vpon the purest foode euen vpon wholesome doctrine not rising out of earth but deliuered from heauen 2. By spirituall physicke or surgerie daily beate downe thy bodie mortifie thy corruptions subdue thy lusts and swelling affections by applying the corrasiues of the lawe and curse of it against the sinnes of thy soule and then bind thy selfe vp with the lenitiues of the Gospell and if thy owne skill faile thee suffer thy selfe if at any time thou be bruised or out of ioynt although it be painfull for the time by Gods skilfull Surgeons to be handled and set in ioynt and so restored to soundnes againe Now the reasons or motiues to the carefull vse of these meanes are fiue 1. drawne from euerie mans necessitie which is not so little as it is little felt and perceiued The poore woman in the Gospel tyred for 12. yeares together with her issue of blood spent all she had on Physitians to cure her of her griefe and the reason was because she felt the paine and tediousnes of it but we who cannot weare out one weeke nor one day in bodily griefe without many complaints can carrie many bloodie issues of sinne in our soules euen from our cradles to our graues and complaine of no griefe no paine and so neuer seeke for cure nay because we deeme our selues sound men we refuse cure when it is offered We reade in the Gospell of a number of people who followed and flocked after Christ for the cure of their bodily maladies and griefes and the casting of deuills out of their bodies but of verie fewe who complained of their spirituall diseases and issues or of the blindnes and deafnes and lamenes of their soules or cryed to haue their sinnes the works of the deuill cast out of their soules And yet is there no necessitie hereof
heauen but a few meane men and those perhappes more nice then wise what becomes then of so many great and learned men wiser we hope then all they Thus while Paul speaketh the words of truth and sobernes he is counted a mad man Act. 26.15 Men are wiser then to becâ—â—e fooles that they may be wise it will not sinke with them that Christ can come out of Galily Ioh. 7.41 And thus by Gods iudgement vpon the infidelitie of men themselues can lay blocks inough in the way to stumble at the truth and desperatly breake the necks of their soules vpon that verie rock which was laid for the rising and saluation of the righteous 3. At how many hands doth the truth go away reproched yea hated and persecuted Gods graces are derided Gods children scoffed and mocked by those who are borne after the flesh Gal. 4.29 And why doth Caine hate and kill his brother because his deedes were good and his owne euill And why are Christians yea Christ himselfe mocked euen for this confidence in his God Psalm 22.8 But here euery man blesseth himselfe and God forbid that men that professe Christ or that we who are ordinarie hearers of his word should be iustly ranked in this number Yet euen of vs how few are there whom the truth hath set free from lusts and seruice of some sinne or other Many of vs indeed haue gone farre in the contemplation of this truth but our minds and soules are no more altered and changed then if we had read or heard some humane Histories affecting vs for the time but leauing vs where they found vs at first How few of vs are sanctified by this truth and daily proceed on to encrease in sanctification by meane of it which that it is the scope of it Christs petition teacheth Ioh. 17.17 Nay how many of our hearers detaine this truth in vnrighteousnesse that is while they heare learne and can remember much of it yet in their courses are as vaine and vngodly as euer before Which plainely argueth a forsaking of the truth vpon the plaine feild making such persons more liable to moe and more fearefull strokes of God who receiuing the truth into their eares vnderstandings and iudgements but turne away their affections from it yea turne from it in their practise in that they hate to be reformed by it And if we haue not in great part turned away from the truth where is our former courage and resolution for it may not the Lord iustly complaine of vs as he did once of his owne people they haue no courage for the truth Many of vs durst better haue beene seene in Christian exercises then now we dare we could better beare a rebuke for our profession then now we can we did more take to heart the dammage of the truth then now we do we did take more paines for it we could be at more cost for it we could be more zealous against the enemies of it then now we are or can be Alas our dasterdlines and timiditie that faint before daies of triall nay in daies not only of peace but of protection and encouragements in the truth what can we promise of our selues if we were called either to die with or denie Christ Oh therefore let vs call back our selues out of our ruines and â—â—call our former daies 〈◊〉 with them our former workes as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira whose workes were more at the last then at the first Now that we may the better be preserued from beeing turned from the truth some rules are to be deliuered and practised 1. Entertaine it not for outward respects neither for the laws of the land nor the encouragement it hath c. as very many do but for the loue of it selfe for that we affect we easily turne not from it no nor are driuen from it and if we loue it for outward respects as those outward respects change so will our affections For example if we loue it for the prosperitie of it times of persecutions will make vs fall off with Demas If we hold it because we would hold our temporalties the losse of it will be light in comparison of losse of goods dignities countrie world libertie and life the least of these will the heart fasten vpon although with the losse of the truth and with it of saluation also 2. Practise so much of it as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou louest and the surer dost thou bind it vpon thy selfe and this is the surest hold Ioh. 7.17 when as in religion faith and good conscience are ioyned together for such as thy conscience is such shalt thou be found in religion without which heare euery houre a sermon read ouer the Bible as often as he did who gloried that he had read the text and glosse also fourteene times ouer all this knowledge will not lift thee vp to heauen 3. Call no ground of this diuine truth into question suspect not that which thou canst not reach but accuse thine owne weakenes and ignorance our first parents yeelding at the first onset of Satan to call into question the truth of God were turned away from all that image of God which stood in truth and holines 4. Beware of indifferencie in Gods matters many thinke it good wisedome and pollicie to be on the yeelding hand and as waxe fit to take all formes and the print of any religion but the truth is that such persons as are not rooted and stablished in the truth when windes and stormes arise or the euill day approach they shall not be able to stand but as they haue beene long tottering so their fall shall be great Vers. 15. Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and consciences are defiled The connexion of these words with the former is not easie to be seene vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them and then this verse will affoard a reason of the former For the Apostle hauing called these Cretians from attending to Iewish â—ables and commandements of men that is such fabulous doctrines as still would keep life in the ceremoniall differences of daies and meates persons and garments seeing now all that partition wall was broken downe he draweth a reason from that libertie which now is obtained for Christians vnto whom now nothing was common or vnclean but might be purely vsed of them who haue their hearts purifyed in obeying the truth And this reasons is enlarged by opposing the contrarie in a similitude of the like To the impure nothing is pure not onely outward things but their chiefe and eminent inward parts are defiled whether we consider the theoricall part that is the minde and vnderstanding so as they can
pleased not himselfe but others Whatsoeuer then it is of this ranke which either would weaken or not edifie our brother be it neuer so lawfull neuer so profitable to our selues neuer so powerfully by earthly authoritie enioyned Christians who are not borne to themselues but vnto Christ vnto his Church and vnto the fellowe members must not dare to meddle with it seeing the higher commandement of God bindeth to giue no offence neither to Iew nor Gentile nor to the Church of God And herein let vs propound Daniels example for our imitation who to many might seeme not only too strict but verie vnwise for so small a thing as he stood vpon to forgoe the Kings fauour and his owne aduancement yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others he would not doe the least euill for the greatest good it was not frowardnesse in him nor disobedience to the King but conscience and obedience to God which made him keepe himselfe pure from it Thirdly although we vse things indifferent in faith and loue and yet forget sobrietie we impure them vnto our selues Then we vse them in sobrietie 1. when we vse them as helpes in our callings generall and speciall The former when in the vse of meates drinkes apparell sleepe recreation riches c. we still preserue in vs a fitnesse vnto the duties of pietie and Gods worship The latter when we exceede not our abilitie but square and stint our selues in them according to the most sober of our age degree condition and trade of life And both of them when no vse of these is any hinderance to any dutie of the first and second Table so as we neither be drunke with the pleasures of them nor oppressed and made heauie by them and so the day come on vs vnawares 2. When in regard of our affections we haue the command of these things and not they of vs 1. Cor. 6.12 all things are lawfull for me but I will not be brought vnder the power of any thing The cheife point of Christian libertie is to vse the creature as not vsing it reioyce in it as not reioycing to buy as not buying to haue a wife as not hauing one to vse things a while rather then to enioy them and much lesse to be enioyed of them Vse Now to drawe this doctrine into our best vse it will be worth our inquirie to consider how grieuously men offend against al these rules in which that men may better take notice of their continuall failings I will stand somewhat the longer and manifest how men impure these things 1. in generall 2. in speciall and both according to the former rules In generall men impurelie vse them two wayes 1. in not sanctifying their persons 2. in not sanctifying the creatures For the former vnsanctified persons and vnbeleeuers receiue the creatures and comfort of them onely as the fruits of Gods generall prouidence and power whereby he sustaineth all the creatures the bruit beasts the sensles creatures nay the verie substances of the deuills themselues but not as the gifts of God become in Christ a prouident Father nor as tokens of his speciall loue as towards his children And therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of God because all things succeede with him and he thriueth in his designes yet in truth he hath no more cause then the deuil himselfe hath because he is the God of the world and Prince of the aire mightily preuailing against the children of disobedience for these are so farre from beeing speciall loue tokens that they are signes of a fearefull future wrath because by them they haue thrust and heaped vp the measure of their condemnation Secondly the creature not sanctified by the word and prayer is impurely vsed and therefore generall is the sinne of the most who profanely and brutishly receiue them without prayer and thanksgiuing by which both the creator and the creature is blessed The former obtaineth a blessing which is the applying of the goodnesse of the creature to our comfort without which we may haue bread and want the staffe of it put on cloathes and not be warme get riches but want the fruition earne wages and incomes but put them in a broken bagge be diligent in our callings but not thriue by them for this blessing and comfort of the creature commeth meerely and more immediatly from the band of God how is it not then most meete that we should begge it at his hands This would the Lord teach when he commandeth his people to sanctifie their verie houses and dwellings so in Abrahams seruant and Paul who prayed for prosperous iourneys Act. 25.5 The like ought we to doe in all our recreations and hauing receiued our comfort from any thing we must turne vs to the other part of our prayer which is thanksgiuing not onely for enioying the creature but that we haue it by vertue of the promise neither onely for the vse but for the right and holy vse of it which is the portion but of a fewe The two precepts of the Apostle are worthy our continuall meditation and practise Pray continually In all things giue thankes How many are so farre from this as that they either cannot or are ashamed to pray and praise God for their liberall prouision in meate and drinke a man cannot imagine the bruitishnesse of numbers of men and perhaps reputed Christians in this behalfe who no more lift vp their hearts or hands vnto the Lord then the bruit beasts themselues which deuoure the food but cannot consider that they are fedde by some other thing without the foode it selfe such persons as little conceiue that in Adam all the creatures and the right in them was lost so as there is no right left in them but by leaue from God through Iesus Christ as little doe they depend vpon God for his blessing which is the staffe of their liues but rather in the midst of Gods mercie they grow vp into securitie and forgetfulnes of him yea lift vp their heeles against him and corrupt themselues in the things they vse giuing vp themselues vnto intemperance idlenes filthie lusts speaches and actions and all because God is not at their tables but is driuen thence Now that I may convince this generall sinne to be an high kinde of impietie and not so indifferent as many account it I will vse some reasons to shewe that no man ought to presume without turning to God to vse any of his creatures For first whose are the heauens and earth and the furniture of them the birds of the aire the beasts of the field the sheepe on a thousand mountaines they are mine saith the Lord. Who is it that openeth his hād and filleth all things who spreadeth our cloath for vs who filleth our cups who maintaineth our tents who laieth our liues the Lord doth
all this for vs saith Dauid If all these things then be the Lords shal we feloniously take another mans things without his leaue shall he create all these things to giue vs and shall we be so vnmannerly yea and profane as neuer to thanke him Did Dauid so no surely but this consideration that God had giuen man dominion ouer and interest in all creatures as sheepe oxen beasts foules fishes c. made him breake out into an exclamation full of admiration O Lord how excellent is thy name in all the world and this he beginneth withall and endeth withall to shew vs that both before and after we haue tasted the sweetenes of the creatures we ought to testifie our sweete tast of God himselfe in them Thou wouldest not take a meales meate of a meane man thy neighbour but with many thankes and some requitall and darest thou take all thy meales from God and neuer scarse so much as acknowledge thy selfe a receiuer 2. Paul commandeth vs 1. Thess. 15.19 In all things giue thanks and addeth this reason for this is the will of God doth not he then against the will of God that vseth his creatures without thanksgiuing nay consider the place a little further Christians are there enioyned to be thankfull to God in their miseries persecutions wants imprisonments in all straights yea in death it selfe and should not such as professe themselues Christians expresse much more their thankefulnesse to God for their riches health prosperitie pleasures comforts and abundance of all things which if they shall not doe the heathen themselues which haue no part in Christ shall rise vp in iudgement against them who can and haue beene exceeding thankfull for worldly prosperitie and it is likely they would haue beene much more if they had knowne any better portion Nay the verie bruit beasts shall condemne such bruitish men for shall the Lyons seeke their meate of God shall the rauens call vpon him for their foode shall the eies of all things looke vp vnto God to receiue their meate from his hand and shall not all things condemne men vnto whom only the Lord hath framed eies that can turne themselues vpward towards him and yet are seldome or neuer lifted vp in testimonie of their dependance vpon him 3. Who can heare the Apostle affirming that euery creature of God is good but so as it be first sanctifyed by the word and prayer that cannot conclude against himselfe and say surely if I doe not pray for a blessing and praise God for this creature set before me I am not to vse it vnlesse I would both pollute it and my selfe in it for till I pray it is not sanctified it is vnholy to me Obiect But God forbid that we should not thanke God for euery thing but if we doe it in generall or in our hearts is not this enough I answer no for the former our Sauiour resolueth in the praier not teaching vs to pray in grosse for all good things but specially for bread and not for bread for all our liues but for the day and euerie day we must pray and consequently euerie day giue thankes euen for bread in particular how meanely many one thinketh of it And for the latter we haue the contrarie practise in the Church both of the olde and newe Testament The poore maids of Ramah Zophim could tell Saul that the people would eate no meate till Samuell the Prophet was come and blessed the sacrifice which was no mentall but a blessing of the meate by word of mouth nay Christ in his family though he was the heire of all things neuer are meate but first gaue thankes yea he had a forme of grace and thanksgiuing which was verie well knowne to the disciples Luk. 24.35 Paul in the shippe would not eate bread but first gaue thankes in the presence of them all and how iust a thing is it that that mouth which openeth it selfe to the receiuing of the creatures should open it selfe in the praise of the giuer which who so neglecteth besides that he sinneth against a speciall commandement Deut. 8.10 when thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God he doth as a man who sitteth downe and taketh his dinner in an inne and goeth away without paying the inholder his due which euerie one will say is a shamefull part And as there be many who so grossely forget God and themselues so those faile also that formally blesse their tables because it is a fashion and they must doe it at least by one of their boyes and then the table is formally blessed when as prayer and praise for other daily comforts as necessarie are neglected as for conueniencie of dwelling and habition garments rest and safetie health comforts of the calling recreations c. for iâ— men did conscionably and in right apprehension of Gods goodnesse blesse their meat the same conscience would continually prouoke them to the like dutie for the like mercies Now more particularly I will shewe in the seuerall kinds of things indifferent the common failings of men against the three former rules and because the particulars are so many as if I should prosecute them all I should drawe this treatise beyond a iust extent I will therefore onely speake of fowre which are of most ordinarie vse 1. Of meates and drinkes 2. garments and apparell 3. riches and wealth 4. sportes and recreations For the first 1. Those offend against the rule of faith in meat drink who eate not their owne bread lawfully gotten by Gods blessing vpon a lawfull calling as all gamesters feeding themselues by other mens losses all vsurers who eate vp other mens strength and sweate all vniust persons who eate the bread of deceit all idle lustie and wandring beggars who ought not to eate none of these haue right to a morsell of bread gotten by such meanes and yet it is to be feared that many amongst vs would looke but with leane faces if they should eate no more then they well came by many a staâ—uen face would convince many a one of much stollen bread Secondly those eate not in loue who eate and drinke without regard of the godly poore especially neere them such the Prophet speaketh of who drunke their wine in bowles and annointed themselues but cared not for the afflictions of Ioseph Thus many a Diues fareth deliciously euery day but poore Lazarus cannot be befriended with the crummes We haue an other rule Nehem. 8.10 Goe eate the fatte and drinke the sweete and send part to them for whome none is prepared Thirdly They faile against the rule of sobrietie 1. Who watch not ouer their hearts but in eating and drinking make themselues heauie and vnfit to all good duties both spirituall the outward duties of their callings 2. That watch not ouer their affections but set them on meat and drinke putting themselues vnder the power of these but keepe not
ministerie be they old or young rich or poore one or other must yeeld obedience vnto it For seeing the Scripture is furnished to teach all men all their duties and the ministerie ordained by God to discouer the wisedome of God olde men must not disdaine to sit downe at Christs feete nor young men to learne how to redresse their waies nor the rich to become rich in God nor the poore to become poore in spirit nor the master to acknowledge a master in heauen nor the seruant to become the seruant of Christ. 2. To desire fit instruction in the ministerie and come to vs as the people Publicans soldiers to Iohn Master what shall we doe See Acts 2.37 and 16.30 3. To praie that we may deliuer fit doctrine Eph. 6.19 and for me that vtterance may be giuen to speake as I ought No man but would desire and call for a fit plaister or potion for his bodie but when we labour against mens particular sinnes directly and speake aptly to their consciences like vnrulie and inconsiderate patients they fret and storme if we come any thing neere the quicke of their galled consciences No man but in trouble of spirit or terrour of conscience would heare from vs words of comfort but there is a deale of proud flesh which would vnremooued for euer hinder their â—ound cure which when it is consumed we are readie to supple with words as soft as oyle but till then men must pray for wisedome to daunce to our pipe and as we must set our selues against the sinnes of all ages and callings so must they themselues against their owne sinnes 4. Whereas many thinke that those sinnes are least to be striuen against which are incident to the age or sexe and that we lay intollerable yokes on youth which must haue the swinge and for olde men because their age carrieth them to teastinesse and frowardnes therefore they may better be forborne these may hence see their error neither is this any other then to strengthen the hands of sinners and a giuing of scope to natural corruption If men indeede were so humbled as that they were readie to despaire because they cannot ouercome such corruptions then might we say that no temptation hath befallen them but such as goeth ouer the common nature but otherwise to plead for any libertie in excusing sinne is an hardening of the heart and a backe by as to repentance The elder men Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God because of their age but rather sendeth them first to schoole notwithstanding all that knowledge and experience which they might pretend 1. Ioh. 2.13 For Gods schoole is as well for olde as for young in which men are not onely to be initiated in the principles of religion but also to be lead forward vnto perfection of wisedome and seeing no man can attaine in this life vnto perfection therefore euerie man is still to presse forward and to waxe old daily learning something And there is great reason that as old men must first be instructed by Titus so they should be the first in learning their dutie Seeing First in regard of example for their presidence preuaileth much and would be a great inducement to the younger who neede all incouragements in the wayes of God which example not beeing generall giuen by our elder men besides that they entangle themselueâ— in the sinnes of the younger we cannot maruaile at the licentiousnes of our youth Secondly the honour of their age yea the ornament and crowne of their yeares is to be found in the wayes of righteousnesse that is in a life lead holily and iustly which two can neuer be found but in a heart submitted to the word of God the rule of both The want of this crowne maketh much olde age burdensome dishonourable and old men to liue euen vndesired because they are not onely euerie way vnprofitable but hurtfull and gracelesse not onely old stockes fruitlesse in their age but withered and keeping the ground barren also Thirdly whereas old men are delighted with relations of idle antiquities and things formerly passed as long as they can recall the holy Ghost recalleth them from such vnfruitfull spending their time and sheweth them that Christ and his doctrine both of them beeing from the beginning are most auncient and consequently the knowledge and remembrance of him is a matter best beseeming them to haue their senses and tongues exercised herein should bee the delight oâ— their age to be conuersant in the holy exercises which witnesse of him should be their chiefe busines as old Annah went not out of the Temple and olde Simeon waited there to see his saluation Fourthly their time by the course of nature cannot be long to fit themselues to heaven and therefore they had not neede slacke any opportunitie which might hast them thither they by reason of their time should see saluation nearer then when they first beleeued and imitating naturall motion in grace become more violent towards the center they ought to haue experience of the sweetenesse of the Lords yoke and shewe all chearefulnes in well doing while they abide in the flesh they should forecast to leaue a sweete sent behind them of a religious carriage toward God in all the duties of pietie and of a louing carriage towards all men Vse 1. This condemneth the frowardnesse of many of the elder sort who although they neuer learned to knowe Christ and the way of life when they were yong yet are neither afraid nor ashamed to say that they are now too olde to learne him the which speach bewraieth that as yet they neuer learned him aright as also that they are verie farre from saluation for whosoeuer is too olde to learne the meanes is too olde also to attaine the ende besides the extreame follie of such an vngodly profession for would the oldest man that can be sent on a iourney in a way both vnknowne to him and not easie to be found or held so sillily reason with himselfe I will right forward I neuer came this way before neither doe I knowe it but I will neuer aske of it for I am too olde now to learne it and yet thus madde are olde men in the matters of God and his kingdome Others would faine learne but not of young men this standeth not with their grauitie But howsoeuer maturitie of yeares is not to be neglected in a minister seeing that in the ordinarie course it carieth with it ripenes of iudgement yet Gods grace in youth must not be despised 1. Tim. 4.12 Let no man despise thy youth and who is commanded here to teach olde men but Titus a young man As for that place 2. Tim. 3.6 a minister must not be a young scholler it is not meant of one young in yeares but young in faith one lately conuerted to the Christian faith and as it were a tender and young plant in
Christianitie 2. Let this mooue our elder sort to lay aside the worldly wisedome and experience and take out that point of wisedome to sit downe at Christs feete and be readie to be taught in the waies of God By which meanes how might the younger be prouoked to take vp into their affection and practise the loue of the truth and the feare of God how exceedingly might they helpe forward the ministerie in all sorts whereas it is the greatest stoppe it findeth and the greatest toyle we meete with to bring old men to leaue their old courses who are like drawn vessels in whom is nothing left but lees and dregges of ignorance loosenesse securitie in which with other old courses they are determined euen to rot away What a number of olde men be there who are but children not in yeares but in vnderstanding in knowledge in experience of the things of God in respect of which we cannot say they are twise children for in truth they were neuer other they neuer came out of this their infancie and childishnes The exhortation is more necessarie then it is commonly taken for when as we may meete with some old men and women towards 60. yeares if not aboue of whom one cannot tell that euer he heard of Christ an other cannot tell whether Christ be in heauen or in earth a third cannot be perswaded that he is a sinner all which I speake of my owne experience and triall and yet these liue in our Christian commonwealth and perhaps vnder preaching Ministers in whome is farre lesse sence of God and religion then in the verie heathen themselues Oh but these you wil say are outcast people and the vilest of men and they are but fewe But what a great sinne and shame is it that any should be so suffered to liue out of all ranke of Christianitie in dayes of such grace and knowledge But there are an other sort to which multitudes and millions cleaue that are scarse one good steppe before the former and these are such as make a shewe of knowledge and often frequent the meanes and by often sitting in this sunne are a little outwardly coloured but yet cannot giue a reason of the faith that is in them to their owne or others comfort no more then the former Vrge them they can tell you they meane well and haue good hearts but indeede they know not what they meane and without knowledge saith Salomon the minde is not good the which ignorance is so much the more damable by how much it is wilfull and affected Ioh. 15.22 If I had not come and spoken they had had no sinne but now haue they no cloake for their sinne Sober Now the things which the elder sort must learne are not so much handled as named and they are of two sorts the former which beseeme them as they are old men and these are three the first of which is sobrietie or watchfulnes which properly respecteth things without them as meate drinke c. the two latter respect their own persons the former of which is grauitie or honestie which requireth seemlines in the outward habit speach gesture manners and behauiour the latter is wisedome or discretion which restraineth the more inward concupiscences lusts and desires of the heart The second sort of vertues are such as are commended vnto them as they are ancient Christians and these be three also 1. soundnes in faith whereby duties are acceptably performed towards God 2. soundnes in loue which looketh to all the duties of the second table 3. soundnes in patience which is as salt to season and preserue both without which they could not but quickly waxe weary of well doing Thus ought old men to be qualified not only as those who haue attained to ripenes in yeares but as such who also haue striuen to some ripenes in Christianitie expressed in the practise of these three vertues In the first precept of sobrietie older persons are enioyned to watch against the immoderate vse of meate and drinke especially and in the vse of these wine and strong drinke especially to moderate themselues within the confines and precincts of sobrietie And there is great reason of this precept for this age beeing full of infirmitie a cold and drie age is more desirous to strengthen warme and moysten it selfe with wine and strong drinke and without great watchfulnes easily ouershooteth it selfe insomuch as the word teacheth how some of the holiest of their age haue beene foyled and mocked hereby the infirmitie of that age not onely beeing weake to resist but proâ—e to betray and deliuer them vp vnto the temptation as Lot Noah and this seemeth to be one reason why in the next verse also the older women are forbidden to be giuen to wine And the more cautelous ought the elder men to be herein 1. Because it were a great shame for them that haue liued so long and all this while haue not learned to vse the creatures aright hardly can they be reputed Christians who for Christ will not forgoe their lusts 2. They ought by their example and counsell prouoke and direct others vnto all sobrietie and how absurd and wicked were it in them by their improuidence and loosenesse to embolden and encourage others vnto sinne and besides expose vncouer and laie open themselues to be derided by others farre their inferiours with which reproach this sinne was punished euen in Noah himselfe 3. They haue but a little time to watch in and their master is euen at their doore their sunne is a setting and they must therefore beware the more least hereby they bring their soules vpon a slumber for as sobrietie and watchfulnes are ioyned together as mutuall supporters each of other 1. Pet. 5.8 so are drunkennes and sleeping 1. Thess. 6.7 making the day of generall or particular iudgement come vnawares as it doth to such as are in the night 4. They haue but a little time to doe good in and ought to preserue themselues in a fitnesse to doe good both to gouerne their owne liues their owne families and other men if they be called thereto whereas the loosing of themselues to this sinne brings forgetfulnes of all dutie abuse of his place and woe vpon all that are committed to his gouernment besides it openeth a doore and is as a fruitfull soyle and season to many other sinnes it is an euill which goeth not alone it was accompained with incest euen in Lot himselfe 5. They haue but a while to striue against temptation which because the Deuil knoweth he more mightily assaileth them both which things seeing the Lord hath discouered vnto them they ought so much the more to watch vnto sobrietie according to the counsell of the Apostle 1. Pet. 5.8 Oh that our old men would be perswaded thus to number their daies that their hearts might be applied vnto wisedome and mooued to beware of shipwracke in their hauen and prouoked to watch but one howre longer with Christ
eye of flesh thou canst not but doubt of the truth of the promises at least to thy selfe in whom so little good appeareth but open the eye of thy faith which at length seeth clearely the saluation of God chaseth away clouds of doubts and distrust and giueth glorie vnto God As he therefore that would deeme the orbe of the sunne to be greater then the earth must deny his sence and yeeld to reason so must the beleeuer renounce both sence and reason and liue by his faith Fourthly the fruits of a sound faith are 1. Inward and these are all the parts of renewed holines in the soule which cannot but accompany it 2. Pet. 1.5.6 Ioyne with faith vertue c. for it worketh a through change in the whole man by purifying the heart inspiring a new spirituall life raysing from dead workes and causing to grow vp in holines and in the feare of God It is as the heat in the bodie the fountaine of life and heate and as the roote of a tree affording life sappe and quickning of grace to all the the parts of obedience without which it is impossible to please God in any thing 2. Outward such as are the true loue of God and man For as it maketh vs the sonnes of God so it causeth vs to carie our selues as children desirous to please our Father in all things to performe vnto him all the parts of his worship publike and priuate to loue his word to confesse his truth though with the losse of our liues to thinke of him to speake of him to delight in his presence and fellowship and giue vp our selues wholly to obey him in his commandements and corrections Againe it maketh vs to loue Gods image in our brethren and out of this loue issueth a desire and endeauour to helpe them heauenward and care to performe all other offices of loue towards their outward man their persons their liues their goods their names c. These are the blessed fruits of that faith which is vnfained 1. Tim. 1.5 which worketh by loue Gal. 5.6 And thus haue we shewed the first point wherein the nature of sound faith standeth The second point is why soundnes of faith is required rather of old men beeing a grace which euery one young aswell as old must striue vnto Answ. 1. Because they haue had the vse of the word longer and therefore their profit should be answerable to their meanes neither is this assurance and soundnes of faith attained at the first but ariseth vpon a grounded knowledge which for most part is not to be found in the younger sort Secondly old men which ought to be auncients in profession and so haue more experience of Gods waies and working should shew forth the power of faith vnto others and therein become as cleare patternes and presidents vnto them and therefore whereas a lesser measure may be accepted in the younger yet for these to yeeld to doubting to wauer in the truth to be corrupt in iudgement to sticke in extremitie or faint in affliction is a greater sinne and more hatefull vnto God who more seuerely correcteth it in old men who should be leaders vnto others yea although they be deare otherwise vnto him Moses himselfe if by doubting he shall dishonour God shall be barred the good land for it Thirdly their age and experience in all meetings must haue the honour and place of speach when the younger sort must either sit silent or with Elihu speake in their turne when they haue done of them the younger expect solution of doubts and difficulties counsell in cases of conscience and wise aduise out of their experience Now if they should be tainted with false opinions and dotages or shake as â—eeds in the doctrine of faith and truth they cannot but become hurtfull and vnprofitable vnto such whose eyes are vpon them when they see them as inconstant in the faith and as subiect to wauer and reele as theÌ„selues who in comparison are but newly planted 4. Their bodies outward man waxeth weak and beginneth to faile and therefore they had more need labour for strength and soundnes in the inner man which is a reason not to be neglected as presently we shall see Vse All these reasons are direct against such as plead that their years comming on them they cannot conceiue nor learne nor remember nor profit in religion as they are vrged in the ministerie their sences inward and outward serue them not their vigour and quicknes is gone but it is good for them to consider the hand of God vpon Zacharie Luk. 1. 18. for making his age a meanes to weaken his faith though in a farre more difficult case Doth not our Apostle here vrge it as a cheife argument that because they are old therefore they must the rather be furnished with grace of knowledge memorie zeale faith loue and patience and shall it goe for a good plea that because they are old therefore they shall be excused if they cannot attaine vnto these nor greatly force after them what a shame was it for Nicodemus beeing an auncient and Ruler in Israel to be ignorant in the point of regeneration and therefore Christ reprooued him Ioh. 3. And that was the sinne of the Hebrews when as for their time they ought to haue bin teachers they were to seek in the principles of religion and were babes needing milke such is the sinne of babish old men olde in yeares children in vnderstanding The third point is the lesson which hence we are to learne namely that euerie man must labour to recompence the decaie of nature with increase of grace the weakenes of the bodie with soundnesse of minde the failing of the outward man with the fortifying of the inward The wiseman wisheth timly to prepare against the inconueniences of old age with the remembrance of God in the youth how much more should olde men in the midst of their ruines and decaies by this meanes repaire and fortifie themselues And the counsell is generall that if the outward man perish care must be had that the inward be daily renewed Reas. 1. It is made a note of a true member of the Church to be more fresh flourishing and fruitfull in his age when other men languish decay and are daily enfeebled these trees of righteousnesse receiue new vigour and strength not to flourish onely but to be more fruitfull then euer And whereas amongst men those that see olde and decrepite age for want of naturall heate and moisture shriule and die away yet euen these same beeing true members of the Church hauing once the life of the Sonne of God breathed into their soules are neuer afterwards destitute of radicall heate and moysture but renew their age as the eagle and with their daies their strength For Christ is that Sunne of righteousnesse who once rising vpon a soule is so farre from setting againe that he is still rising euen vnto the perfect day of it
way before her and some safeguarding behind her euen so here all the marriage duties going before it made way for it and all these that follow are the preseruatiues thereof all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse And of them all the holy Ghost thought this of home-keeping fittest to follow at her heeles for house keeping is indeed chastities best keeper Not that a woman is neuer to be found without her house ouer her head for many necessarie and iust occasions call her often abroad namely 1. as a Christian the publike duties of pietie and Gods worship as also more priuate duties of loue and workes of mercie in visiting and helping the sicke and poore 2. As a wife both with her husband when he shall require her and without him for the necessarie prouision of the houshold and such like But the thing here condemned is the affection of gadding at any or all houres with disposition of hearing or telling newes or affecting meriments companie expense or excesse accounting the owne house rather a prison then an home and so easily forsaking it without iust occasion And iustly is this course condemned for 1. This is a forsaking and flying for the time out of the calling wherein they ought to abide for their calling is commonly within doores to keepe the houshold in good order and therefore for them to wander from their owne place is as if a bird should wander from her owne neast Secondly this were the high way to become busie bodies for what other more weighty matters call them out of their calling but to prattle of persons and actions which concerne them not Whence the Apostle 1. Tim. 5.13 coupleth these two together they are idle and busie bodies which if any wonder how they can be reconciled thus they are easily those that are idle in their owne duties are most busie bodies in other mens and these busie bodies haue two speciall markes to be knowne by to themselues and others namely their open eares and their loose tongues Thirdly the holy Ghost maketh this a note of an whoorish woman she is euerie where but where she should be sometime gadding in the streets with Thamar somtimes in the fields with Dinah sometimes without at her doore somtimes at her stal but her feet cannot abide in her house and if against her will her bodie be within doores her heart and senses will be without Iesabel must be gazing out of the windowe whereas if the angell aske where Sarah is answer will be made she is in her tent and the daughters of Sarah will be in their tents not in the tauernes nor stragling so farre abroad but that their husbands can readily answer where they be Fourthly what desperate and vnauoideable euils doe they and iustly lay themselues open vnto who make no bones of violating this commandement of God how doth Satan watch all advantages to take them when they are out of their wayes and how easily doth he preuaile against them when they haue pluckt themselues from vnder Gods protection Dinah was no sooner assaulted then ouercome in her wandring and Eue no sooner absent from Adam then set vpon and no sooner set vpon then vanquished euen so women easily forsaking their owne stations are giuen ouer for most part if not so farre as the former yet in their meriments and meetings so far to forget themselues by vnchristian speeches and actions as they haue good cause to ende with sighs and teares Good Goodnes is a vertue which is sometimes in generall opposed to all that inward malice which lurketh in the nature of men and women wherein the whole troupe of vertues are included hereof speaketh the Apostle Eph. 5.9 the fruit of the spirit is in all goodnesse And euen this is required in women both to bridle that natiue corruption which is so headstrong within as also to beautifie them outwardly so as others beholding them may say of them as Paul did of the Romans I am perswaded that ye are filled with goodnesse and herein resembling Dorcas who was said to be full of good workes and almes deedes which she did they shal not onely be called but be good wiues and good women indeede 2. Sometimes it receiueth a more particular sense and signifieth one of a meeke and yet of a cheerefull spirit and temper not sullen taunting bitter fretting or galling any and much lesse her husband neither of a troublesome and iarring disposition but of a good nature as we say for let her be otherwise neuer so honest wise painfull yet without this goodnes and amiablenes of behauiour she shall be no more pleasant then a continuall dropping which driueth out the owners 3. It is sometimes taken for profitable and requireth that the wife be helpefull and comfortable by her advise labour and sweete societie whereby she buildeth her house Thus did the Lord see good in his wisedome to make man a meet helpe for him when it was not good for him that he should be alone And thus the vertuous woman is said to doe her husband good and not euill all the daies of her life Prou. 31.12 and as she doth good to him and his within doores so doth she also to others abroad as besides the family vers 27.28 to the poore and needie vers 20. And this I take not excluding the other to be here meant especially as a most comfortable and sweete vertue without which that holy institution of marriage would prooue no better then an heauie burthen and molestation Subiect vnto their husbands Marriage in it selfe although it be neither vertue nor vice but a thing indifferent yet is it a shoppe of either according as are the qualities and practises of persons in this condition and therefore this is the seauenth marriage vertue prescribed vnto the younger women whereof there is great reason and necessitie First if we consider the lawe of creation written by Gods owne finger in the hearts of men vsed in all nations and enacted by the naturall light of heathens in the publike lawes that the wife should be subiect vnto her owne husband or as the words of Ahashuerosh his law runne that euerie man should beare rule in his owne house This is one reason of our Apostle 1. Tim. 2.3 Adam was first created and then Eue and therefore Adam must be superiour to which if it be obiected that therefore the birds and beasts should be preferred before both because they were created before either the Answer is that there is not the same reason because the Apostle speaketh of the same kind and not of diuers 2. The Apostle prooueth not Adams superioritie so much from the order as from the ende of creation of the woman which was to be an helper and comfort vnto him Now in reason whatsoeuer serueth to any ende is lesse then the ende to which it serueth but
be sober minded These words containe three points in their order to be considered 1. The persons to whom the precept is directed or whom the precept concerneth namely young men who must be taught and dealt with as well as any others 2. The manner how they must be dealt withall Exhort 3. What they must be exhorted vnto that they must be sober minded From each of which we learne a profitable instruction Doctr. Out of the first point we are taught that young men must looke to their waies and conteine themselues in their duties as well as others of whose courses the Lord taketh as good notice as of others For 1. here the Minister is giuen in charge to teach them as well as others Peter must feed lambs as well as sheepe and they beeing a great part of the Church must honour God in their places as well as the auncient in theirs 2. If the Pastors and teachers haue the ouersight of them and must as well watch ouer their soules as others then must they also for this cause obey them and be submitted vnto them 3. If the word be directed vnto them as well as others they as well as others must be directed by it But Iohn writeth as well to young men as the older and to children aswell as fathers Salomon aduiseth the young man to remember his creator in the daies of his youth Dauid to redresse his waies according to the word Vse 1. This doctrine reprehendeth a common error in the world for generally men thinke that religion and attendance vnto the word is for old age but as for youth it must sow the wild oates it must haue his course young men must settle themselues in the world and ground their estate first for other matters they haue day inough before them to mind them in and from this first error proceeds a worse that the religion of this age for most part is but promises without practise and those promises but hypocrisies without any soundnesse But all this is but the wisedome of the flesh euen sensuall and deuillish cleane contrarie to Gods wisedome which vrgeth the young man if euer he would be setled in a good estate to found it in the remembrance of God and asking the question how a mans life should be rightly ordered propoundeth it in the person of the young man because that is indeed the age of right reformation For settle the soule vpon his lees of sinnefull lusts custome in sinning prooueth another nature and in continuance becommeth vnchangeable and incorrigible Let a man through his youth set his face against heauen and blaspheme the religion of God it shall be as hard for a blackmoore to chang his skin or the leopard his spottes as for such a one who hath beene accustomed to euill to learne to do well for the curse is commonly passed against them who haue beene so long fruitles neuer more fruit grow vpon thee and what other can the ground that bringeth nothing but thornes and bryers expect but that the end of it should be to be burned Vse 2. Let this be a motiue vnto all young men to looke betime to the ordering of their waies and if God call timely as he did young Samuel earely in the morning beware of running another way but with him answer speake Lord thy seruant heareth and the better either to perswade them to the obedience of this precept or else to leaue them the more excuseles in the departure from their dutie I will 1. by some reasons inforce the dutie and 2. prescribe some meanes for the more happy practise of the same For the former First that age is the haruest and summer in which whosoeuer sleepeth is the sonne of confusion but he that gathereth is the child of wisedome It is with grace as it is with grafts there must be a time of insetting and a time of outgrowing and both these must be seasonable before fruit can be expected the seed must be sowne in youth that must come vp in age nip a blossome in the spring and where is the hope of autumne We can conclude that a man borne to nothing if he idle out his youth and applie his hands to nothing is so farre from likelihood of proouing a rich man that he cannot escape ragged clothing as Salomon speaketh but needs must hee beare a wallet and die a beggar and how is it that we want wisedome accordingly to conclude that where Sathan can make youth vnprofitable little good nay much spirituall beggarie may be expected in all other ages through the life Secondly another reason the Apostle Iohn vseth I write vnto you young men because yee are strong young men are called out to beare the heat of the day because they are in their strength and are chiefe champions either for good or euill If then their strength be spent in the practises of pietie and religion such workes are so much the more excellent because they are performed with more courage zeale strength and resolution But if vnto any vice they powre out their strength or stand the patronage of any sinne their actions are so much more sinnefull and outragious by how much they are more violent wherein although for the time they may reioyce yet let them know that they shall come vnto iudgement at what time they must be counteable for all their strength and the imployment also of it Againe in regard of this strength they are most fit for the spirituall combate strength is for warre saith Rabsachie and therefore if they could not heretofore be Preists vnto this seruice yet let them now serue as voluntaries vnder the Captaine Iesus Christ then any longer abide vnder the colours of his enemies Thirdly for young men to be early graced is a beutifull sight in the eyes of God and his children it filled Paul with ioy to remember Tymothies timely faith When Christ saw but some ciuill vertues in a young man otherwise bewraying many great corruptions so louely were they vnto him that it is said he loued him When children crie Hosanna what a great prouocation of the elder sort is it of which the Lord will make great vse to their shame and conuincement that as it was a shamfull rebuke to the Israelites when Christ said of the Cananite surely I haue not found so great faith in Israel so shall the elder sort be confounded when he shall say surely I haue not found so great faith zeale knowledge obedience in rulers fathers masters as in prentizes seruants children Or as he prouoked the Pharisies Iohn came in the way of righteousnesse and yee beleeued not the Publicans and harlots beleeued him and yet when you saw that you neither beleeued nor repented of your vnbeleefe verely I say vnto you that Publicans and harlots shall enter into heauen before you so shall it be said The elder sort receiued not the word but many of the younger
speake let him speake as the word of God and the embassadors of Christ must speake his message euen as himselfe would vtter it 2. The soule of the word is the presence of the spirit which euerie Minister must striue to make demonstration of for else it is but a dead letter or sound it is the spirit that quickeneth it and maketh it liuely and mightie in operation it is not the demonstration of the person nor manifestation of the man that getteth authoritie to the word but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others that not he but the spirit of God speaketh in him that when simple men shall perceiue the secrets of their hearts made manifest they may fall on their faces and worship God saying God is in this man indeede 3. The Prophets and Apostles haue gone before vs as presidents in this behalfe Micha 3.8 I am full of power by the spirit of the Lord and of iudgment and of strength to declare Iacob his sinne and Israel his transgression Before Isai was sent on his message his lippes were touched with an hote coale from the altar The Apostles accordingly were not sent to witnes of Christ vntill the spirit had descended vpon them and that in the forme of fierie tongues to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse they should also by their doctrine enflame others and that their speech should not light any where but it should kindle and enflame the hearts of the hearets But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church who not onely after his resurrection could and did make the hearts of the disciples burne within them euen in his ordinarie talke but all the time of his humilitie it is truely verified of his whole doctrine that he taught with authoritie and not as the Scribes Indeed neuer man spake so nor can speake by the confession of his verie enemies for neuer man spake so in his owne name verily I say vnto you neuer man confirmed his speaches with such powerfull and proper miracles neuer man spake with such peculiar grace zeale libertie and command of the spirit in the conscience but yet all his Ministers are to imitate him in zeale in power in libertie of speach and spirit for the glorie of God and come as neere this copie as they can Vse Ministers must take heede of coldnes in their ministerie of liueles and spiritles preaching of powerlesse and a frozen manner of deliuering the word alwaies preseruing a fire of zeale and conscience in themselues mettals we knowe will not worke without fire no more will the steely and stonie heart of man melt or soften without the spirituall fire taken from the altar And yet here I must not be vnderstood as condemning all coolenesse or moderation of speach for doctrine may be ponderous and weightie where the speach is calme and treatable still waters often runne the deepest and Salomon saith that a man of knowledge spareth his words but yet it followeth that he must be of an excellent spirit so there must of necessitie be at the least a soft fire in these distillatiōs But the thing iustly condemned is when men by their owne default beeing giuen ouer either to pride sensualitie or worldlynesse haue benummed their spirits and are become frozen without power or life in their ministerie and so bring forth their doctrine as many women doe their children stil-borne teaching as the Scribes onely of forme without zeale or conscience or experience of that they speake And before I leaue this point it must be knowne that whereas I require heate and authoritie in the deliuerie of the word that therefore euerie heate should be warrantable for some is iustly condemned as 1. all heate of humane affection proceeding from perturbation and passion 2. all inconsiderate heate of youth 3. all heate not well guided although in good men full of godly affections but suffered to boyle ouer so farre as a man looseth his memorie and interrupteth his doctrine and whole discourse 2. A flattring Ministrie is an enemie to this authoritie for when a Minister must sing placebo and such sweet songs it is impossible for him not to betraie the truth 3. To withstand this authoritie or to weaken it is a fearefull sin whether in high or low and the Lord will not suffer his messengers feet to be cut off 4. Hearers must 1. pray for their Teachers that they may deliuer the word with authoritie with boldnesse and with open mouth Ephes. 6.19 Coloss. 4.4 2. Not deeme this authoritie in Ministers humor or anger or bitternes and much lesse madnesse with Festus and least of all to cast them in prison as men rauing as Ieremie was cap. 29.26 3. Not to refuse to yeeld subiection vnder this authoritie nor be angrie when it beateth down some practise which they are loth to part with seeing it is iust with God to reprobate put out the light of such as refuse the conuiction of the light offred The third and last precept of this Chapter and verse Let no man despise thee teacheth two things First how people and hearers should entertaine the Ministers sent them of God seeing they cannot without great sinne despise them for seeing the Lord who could by himselfe worke the saluation of men yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministrie of it who dare despise such whom the Lord so farre honoureth and therefore calleth them his white horses horses in that he vseth them in his battailes against sinne Satan the world and wicked ones and white for the puritie of their doctrine and integritie of their liues yea his Angels namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them In which sence we read that the posteritie of Caine contemning the preaching of Noah dispised and contended against Gods spirit so Israel murmuring against Moses and Aaron Moses saith he hath heard your murmurings against the Lord for what are we that yee haue murmured against vs. Thirdly how vnnaturall a part were it for children to despise their Fathers and what seueritie hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people I am your Father saith Paul and Onesimus yea and Titus here begotten by him vnto the faith he calleth his sonnes Let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues beeing the next way to bring themselues vnder
Kings and especially for good men as the shepheard for the sheep and not principally for the wolues Besides the supposition is nought for though they be iust yet they are so but in part and therefore sometimes they follow their priuate affections and do wrong and need the law to vrge them to do right For the third although beleeuers be vnder the protection of God who suffreth not an hayre to fall from their heads without his prouidence yet may we not strip his prouidence from the meanes which serue it of which this is a speciall one And for the fourth true it is that loue couereth all things but by couering must be meant 1. A fauourable construction of all things which in right reason may be well conâ—â—ered for a man may not put out his eyes and affection may not so ouermaster sence as to call manifest darknes by the name of light 2. A passing by smaller infirmities and priuate offences as one that would not take knowledge of them 3. Such a couering as may cure also for loue is wise and herein most louing when in taking notice of an iniurie it turneth it selfe to the discipline of the partie sometimes by louing admonition in all lenitie and sometimes by mercifull seueritie in sharper reprehension yea and if that take no place in proceeding further to discouer the sores to skilfull surgions according to the quality of the offence to the bench either of the church or commonwealth and this is no impreachment vnto loue as we see in God himselfe who chasteneth vnto amendment whom he loueth Againe Christians may not returne euill for euill but rather beare two blowes then giue one and suffer a double iniurie then offer one but yet this hindreth not but that a Christâ—an may lawfully defend himselfe although he may not offend and hurt another for we may not thinke our selues so straitly bound to the letter as the right sence of such precepts for euen Christ himselfe hauing a blow on one cheeke turned not the other but was readier and would haue done it before he would haue returned the wrong as he might Lastly Christians may not reuenge But reuenge is twofold either lawfull or vnlawfull This latter is priuate reuenge done by a mans selfe or by the help of the Magistrate when a man seeketh to right his wrong with the hatred and wreckling himselfe vpon the person or any other sinister end and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate who is the Minister of God to take vengeance on the euill doers and this may be prosecuted in a good manner and for a good end without hatred of the partie offending yea and executed according to the constant orders laws of the countrie agreeable to Gods word and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence Vse 2. This doctrine further meeteth with all those common slanders raised by Satan and his instruments against Christ and his kingdom and ordinances by which the deuill hath most powerfully preuailed against the Church in all ages namely by perswading ciuill gouernours that Christs kingdome is the greatest enemie to their states and kingdomes and such an enchocher as will at length vnlesse it be warily preuented pull downe their greatnesse This imputation hath the father of lyes euer laid before the eyes of great ones to alienate the minds of Princes and people from the same for the euidence of which how hath hee made it goe for currant that whereas all errors are easily tolerated and countenanced onely true religion and the professors of it haue been the causes of all stirres and tumults as though the doctrine and teachers of the Gospel of peace carried nothing else but fire and swords where they goe By what other meanes did Haman incense king Ahashuerosh against the Iewes but by telling him of a dispersed people dwelling apart from others hauing lawes which yet were Gods owne different from all other people and they would not obey the kings laws and therefore it was not for the kings profit to let them liue By what other meanes did the Chaldean courtyers incense Nebuchadnezzar against the three companions of Daniel but by imitating their contempt of him and his edict These men haue not regarded thy commandement nor will serue thy gods nor worship thy image which thou hast set vp By what other means did Rehum and Shimshai and their companions hinder the building of the temple then by writing vnto Artashast that if the Iewes had once fortified themselues within walls they would be rebellious as of old and would pay neither toll tribute nor custome and that they wrote thus much because they would not see the kings dishonour In the new Testament how haue Christians standing out for the lawes of Christ against Antichrist beene alwaies charged that they were the onely subuerters of the place where they liued and the direct contradictors of the decrees of the Caesars vnder whom they liued How often was Paul accused by the Stoicks in Athens by Demetrius by Tertullus that he was a pestilent fellowe a moouer of sedition among all the Iewes thorough the world and a sect-master And it is no meruell if the members and ministers of Christ be thus dealt with in the world seeing the head himselfe was not onely accused and condemned but executed for that he was an enemie to Caesar and a moouer of sedition Our eyes haue seene and read and our eares haue heard how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes to haue attempted to wrest the sword out of the Princes hand Harding chargeth Luther to haue animated Thomas Munzer the rebels preacher in Thuringia wheras Luther plainly calleth him the preacher of Sathan so the Rhemists call M. Calvin one of the principall rebels of his time and affirme the Protestants consistories the shoppes of rebellion This hath euer beene the cunning of Sathan to preuent the accusation of others in the things wherein himselfe is most guiltie for those that knowe Popish doctrine can easily discouer it to be none of Christs nor his Apostles because it wresteth all Princes authoritie out of their hands and mooueth their subiects to rebellion and such as knowe the state of Rome and Rhemes knowe where the shoppes stand in which all conspiracies and rebellions haue beene and are daily forged and then where would they lay them but vpon Protestants who hence shewe themselues taught by Christ because if Satan himselfe should come to accuse yet could he not say truely that euer any such thing was found in their hands Did not Charles the ninth of Fraunce giue out that the most bloodie massacre that euer the sunne sawe was done for the conspiracie of the Protestants against him and the kingdome whereas it was onely a Popish and perfidious plot long before laid against the liues
slew his Master wicked Iesabel could obserue the ruine of such treacherous conspirators Our owne Chronicles are full of rare examples of Gods iudgements our eyes haue seene not a few vpon such The strange discouerie of Percies conspiracie may not be forgotten nor let that wickednes and the iust vengeance of God vpon the actors neuer be put out from vnder heauen Neither is this only an humane obseruation but an infallible extract and conclusion out of the word Prov. 24.21 My son feare God and the King and meddle not with the seditious for their destruction shall rise suddenly and who knoweth the ruine of them To these reasons might be added that it is the brand of Libertines and carnall Gospellers to despise gouernment and speake euill of maiesties and dignities c. Vse 1. Popish religion is a flat enemie to the lawe of God and nature the professor of which must before he be the Popes darling sweare flat contrarie to this subiection euery yeare and almost day giues experience of this truth Besides their doctrine is full of trayterous positions and their bookes which they daily send in amongst vs are stuffed with poisoned invectiues to bring our Princes and nobles into contempt pitie it is so many of them are so openly suffered to the offence of the good and the casting further backe of those that be bad It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs but this I say the booke is too much set by and if a Papists tongue can staine or slaunder I affirme there are fewe of our nobles whom Costerus hath not lately maliciously slandered the practise among them I acknowledge common but the thing among vs to be lamented is that both that and other such bookes are so common 2. This subiection is the rather to be vrged vpon all because the deuill seeketh by all his cunning and power to weaken this ordinance and bring it into contempt which is euident in that men dare not take such libertie of speach aginst the supreame and highest yet how ordinarie is it for men to waigh themselues and their worthinesse with those that are sent from the highest yea and sâ—icke not to make odious comparisons with them that lay his office aside he is as good and better then he but the deuill hath nowe the hold he would haue for while the eie is vpon the person and not vpon the place steppeth in this equalitie and this equalitie shaketh off subiection before he come to such tearmes of defiance Others breake out into speeches beseeming the authors euen Chore and his companie rather then any Christian Ye take too much vpon you Moses and Aaron whensoeuer the magistrate administreth not according to their minds and let the Magistrate when he will set himselfe to reforme the congregation as Moses did this corruption of mens hearts will not long lie hid which beeing so great and Satans malice no lesse Ministers must the rather be much and often in this doctrine as Titus was here commanded Readie to euerie good worke That they speake euill of no man that they be no fighters but soft shewing all meekenesse vnto all men Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian and these be the mutuall duties one towards another the which we may best conceiue in this order 1. generally propounded in these words readie to euerie good work which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands to the confirming of which sense perhaps that needles copulatiue and is inserted into our English not found in the Greeke text But the precept is entire of it selfe and seuerall from the other before and as I take it both parallel vnto that generall phrase cap. 2.14 zealous of good workes and contrarie to that cap. 1.16 reprobate to euerie good worke Secondly more specially both 1. by remoouall of the lets of concord and loue which are two 1. euill speaking 2. fighting or quarelling 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men of which the Apostle nameth two of the principall The former is Christian equitie which carieth the minde equally and indifferently freeing it from passion and perturbation that it may conceiue the best of persons and actions The latter is Christian lenitie gentlenes or meekenesse which euen in taking notice of the faults and vices of others couereth so farre as is good for the partie and also in the spirit of loue and meekenesse cureth and seeketh to restore such an offender And as the two former vices were prohibited in regard of all men so these two vertues are not so nakedly propounded but that their obiects also are by the Apostle noted in the last words where the Apostle saith that we must be equall and mild not only to those in authoritie who may else returne our frowardnes with vntolerable displeasure nor onely to our friends and familiars or such as by the bond of nature or seruice may claime such dealing from vs neither onely to Gods friends and beleeuers but to all men indefinitely euen those to whome out of the bond of Christianitie we are nothing bound those who in themselues deserue no such thing but the contrarie at our hands in a word those who are not onely our enemies but Gods after a sort beeing as yet without and not brought vnto the faith which last words may not slightly be ouerpassed because they lay a notable ground and make way vnto the verses following For this first generall exhortation the scope is that euery Christian ought to keepe with him a propensitie and disposition to euerie good worke whether it concerne God or himselfe or others for the Apostle hauing called vs to giue God Gods and Caesars to Caesar that the body of Christ might be without rent as his coate was without seame and that there might be a sweet harmonie and concent in the Christian commonwealth he now calleth to the practise of a common principle and lawe in nature namely to giue euerie man that right which God hath giuen him and Christians are not onely debters vnto Magistrates but to the meanest and weakest to whom the common bond of nature and humanitie hath knit vs so as no man can say of any man I owe him nothing The like practise of our Apostle we may elsewhere obserue as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes in the 7. and 8. verses to shut vp his exhortation withall he wisheth to giue to euerie man his due tribute to whome tribute custome to whome custome feare to whom feare honour to whom honour but loue to all men owe nothing to any man but loue which is such a desperate debt as a man can neuer discharge himselfe of The like doth
point if we looke seriously and vnpartially into many of our sacrifices and oblations to God and men may we not accuse our selues as the Lord once did his people Yee haue snuffed to offer the thing which was good and haue offered the torne and lame and sicke nay many of vs snuffe at these last and worst If the best and most religious action would charge many a one but with a matter of tweluepence such is their readines to any good worke that it shall lie in the dust and although God hath giuen them abundance of outward things to the end that they might be meanes of performing many a good worke yet still they plead want of abilitie whereas if they were as willing as able they would become rare patternes of welldoing But herein they shew themselues what euer they professe forgetfull of this precept and destitute of this grace which quickly and vpon euery iust occasion findeth it selfe called into practise and finding it selfe so called standeth not so much vpon abilities but worketh the will to the abilitie yea and beyond in iust occasion not that we call any man to the cracking of his estate or to the exhausting of the fountaine of his liberallitie for we need not but we would haue them to know that God maketh them able to giue before they be able to cast away as much as they giue and hurt them not and calleth them to distribute before their owne pleasures and lusts be serued seeing this precept requireth the departure with and forgoing of that which is often sweete pretious yea and necessarie for our selues Let vnconscionable men think well herof who can contentedly throw away at one cast or game at cards or dice more then willingly they would sow in pence to the poore all the yeare long Hauing now seene the necessitie and notes we will shortly set down some rules of practise for the better setting vs forward in this dutie First get into thy soule the conscience of this commandement accounting it worthie of all thine obedience beeing so often vrged in the Scriptures and made in the end of the former Chapter the end of Christs purchasing of vs. This reason drawne from the feare of God preuailed so farre with Iob that thence he was mooued to vse mercifulnesse to all sorts of men for Gods punishment was fearefull vnto me and I could not escape his highnesse Secondly Take euery opportunitie of welldoing while it is offered for else the opportunitie may be cut off from thee or thou from it This is the Apostles rule Gal. 6.10 While we haue time doe good vnto all That is take the present occasion of doing all the good thou canst 1. in regard of thy selfe performe the principall and maine dutie know the day of thy visitation slacke not this thy tearme-time but get the oyle of faith knowledge of God and obedience to his word that thy lampe may euer be shining to the glorifying of thy Father which is in heauen in one word forget not while thou hast time to giue all diligence to make thine election sure 2. In regard of others if now thou canst doe them good in soule or bodie delaie it not Prov. 3.28 Say not to thy neighbour goe and come againe to morrow and I will giue thee if now thou hast it and what knoweth any man whether this may be the last day wherein he can doe good to himselfe or others Thirdly Goe yet one step further to seeke and watch occasions of doing good and be glad when thou hast obteined them that so thou maist euer be furthering thy reckoning We read of the Patriarchs Abraham and Lot how they sate at their doores watching to entertaine strangers that they espied them a farre off runne out to meete them and most earnestly entreated them to abide and refresh themselues shew thy selfe herein the sonne of Abraham And would to God Christians were a little quicker not only in taking but seeking occasions of exercising the duties of mercie and loue for there is more in it then the seruing of euery begger at doore who the most of them liue in the breach of Gods commandement and in a course against all good order they might bethinke them of many poore and carefull Christians some labouring vnder pouertie some vnder debt some vnder sicknesse some vnder temptation some vnder one burden some vnder another whose necessities ought to be inquired into and so occasions sought of releeuing Christ himselfe in his members the want of this inquirie is the cause of much vnfruitfulnes Here I might free our doctrine from that Popish imputation challenging it as an enemy to good works but of that we shall more fully speak in the 14. verse Vers. 2. That they speake euill of no man The speciall precepts which are to be performed to all Christians are propounded 1. negatiuely 2. positiuely The negatiue requireth the good abearing 1. of the tongue That they speake euill of no man 2. of the hands no fighters The affirmatiue layeth bridle vpon the affections but soft shewing all meeknes to all men For the first The word is a rule not only of doing well but of speaking well also and condemneth aswell vnbridled speaches as disordered actions and frameth aswell the tongue to euery good speach as the hand to euery good worke and therefore fitly is this precept induced vpon the former instructing beleeuers that as they must be readie to euery good worke so also must they as readily exercise their tongues in sutable speaches abandoning all hurtfull language tending to the disgrace or iniurie of any man seeing these two may not be diuorced in him that would dwell in the Lords Tabernacle who must be both a worker of righteousnesse and a speaker of the truth in his heart and no slaunderer of his neighbour Psal. 15. Quest. The Apostle seeming to prohibit all euill speaking whether is it not lawfull to speake the euill we know by another so we speake nothing but truth Answ. It is neuer lawfull in any vncalled to speake it But if question be when a man is called I answer that God giueth a man calling in diuerse cases 1. When any man is publikely called before a magistrate to testifie of a fact for the clearing of some truth and execution of iustice and now to speake the truth is to strengthen sinews of humane societie 2. Priuately when a truth is called into question betweene man and man and cannot otherwise be cleared then by rubbing some old sore especially if in such a case a mans owne credit be hazarded and cannot otherwise be saued 3. When a man counselleth and aduiseth with another how such a man may be recouered out of such an euill or else admonisheth the partie himselfe both which are so far from intending his hurt that they tend to his amendment 4. For the preuention of such hurt as may arise to some other by a scandalous and wicked person in which
reason If God haue beene so bountifull a benefactor vnto vs when we were so vnworthy as the former verse describeth that his meere and alone mercie saued vs then must we in imitation of our heauenly father doe the like to our brethren But God hath done thus ver 4 5. so as from both we may well reason that a newe condition requireth a newe conuersation newe men must haue newe manners we beeing Christians may not carrie our selues so crookedly as in times past nor so roughly towards those who now do the same things which then we did considering our owne selues But before we come to the particular descriptions of these two estates one or two general obseruations are necessarily to be collected out of the scope of the verses Doctr. 1. The consideration of the common condition is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith For 1. whereas pride maketh the heart to swell against the brother and is a roote whence these bitter fruits arise this consideration pulleth those peacock feathers and humbleth the heart so as when it can finde no other reason of forbearance here it neuer wanteth a most effectuall one What we are brethren of common parents of common condition our estate our temper was all alike I was borne into the world as naked in soule in bodie as he was And thus by this consideration the Apostle beateth downe the pride of man who seperated thee hast thou any thing aboue another which thou hast not receiued and then why boastest thou as if thou hadst not receiued it and elsewhere disputing of the breaking off of the naturall branches the Iewes and ingrafting the Gentiles he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same The Iewes now beleeue not nor haue obtained mercie no more in time past did you Gentiles beleeue nor had obtained mercie Againe the Iewes are broke off so may you Gentiles be for of your selues you stand no faster then they did be not therefore high minded but feare Secondly This consideration not only subdueth that violent affecti-of pride but worketh the heart to such affections as not only beseeme our selues but befit the offender and these are two 1. for time present pitie and compassion 2. hope for time to come The former of these two is a fitter affection for a ChristiaÌ„ then anger or wrath against the vnconuerted How forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men in that they are our flesh appeareth Isa. 58.7 Thou shalt not hide thy selfe from thine owne flesh but bring the wanderer to thy house couer the naked deale thy bread to the hungrie and yet much more hence must we put on the bowells of mercie toward the soules of men by letting their miserie into our hearts that our verie bowells may yearne as if their condition were now as once it was our owne And if we must so farre pittie our neighbours beast yea our enemies that when we see it faile vnder the burthen we must helpe it vp ought we not much more helpe to beare his owne burden and so fulfill the law of Christ This affection would set men about other worke then talking of iesting at or disgracing men for their falls and slips which especially in a professor is meate and musick to the scorners who herein iustly prouoke the Lord to giue themselues vp to feareful sinnes and so be the iust reproaches and by-words of men No this compassion would cause them set hand to help them out of the snare to counsell to pray for nay set the heart on bleeding rather then reioysing in their sinne he were rather a monster then a man that could see a man take a fall to the breaking of his back or necke and could turne it into a iest or a man wound himselfe deadly and he make but a meriment of it no the least droppe of humanitie would helpe vp the former and thrust in some napkin to stanch the blood of the latter hath nature taught thee such duties to the bodie of man and hast thou no grace to take to heart the hurts of his soule The second affection wrought by this consideration of common condition is hope for time to come which is another speciall motiue to allay impatience towards offenders Was not my selfe as hopelesse once and in times past as desperately gone in sinnefull wayes but now recalled and brought to the fellowship of the grace of God so God may haue his time for this man whose works and thoughts are yet against him farre he went that neuer returned he that could change Sauls heart in the midst of his rage to make a Paul of him can turne his heart also he that could make of Onesimus a runagate and fugitiue seruant a faithful brother can bring this man bâ—cke the same way he is gone he that made his heart can mend it at his pleasure I must not giue him ouer as hopeles seeing he that had mercie on my selfe may also haue mercie on him We beare many weakenesses and toyes in children because our selues were so once and our hope is that time will outweare them euen so must strong men with babes in Christ and older Christians with such as are in their vnstaied heate The reason is as good our selues were such and they may come to be stronger and older in Christ then our selues are Vse 1. In seeing another mans sinne euer labour to see thine own let his weaknes be thy glasse to view thine own Thou seest another drink to excesse and drunkennes by the wet or the dry say with Pharaohs butler oh I call my sinne to remembrance this day Thou hearest another sweare curse rayle and blaspheme oh the time was that my selfe could do no other thou seest another fall some other way still bring thine eyes home and look to thine owne standing 2. Alwaies condemne thy neighbours vices as though they were thine own take vp the first stone against thine own selfe and sinne cast out thine owne beame first and thus considering thy selfe thou wilt proceed by the spirit of meeknes Here is both the right beginning and proceeding in reformation whereas the forgetfulnes of a mans owne estate in time past hindreth the wise respect of anothers for the present The theife on the crosse implieth in his reproofe of his fellow that if he had considered that himselfe was in the same condemnation he could not almost with his soule and life haue breathed out scoffes against Christ. 3. We see hence how the Lord would haue vs look vpon our sins and old estate namly to the humbling of our selues and the good of our brethren For the first euery new remembrance of any sinne should be a fresh bleeding wound in our soules a false heart it is and woe vnto it that
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâ—lfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which â—eacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâ—ning is but only to shew that the Lord
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâ—e only the start was before heresie yea the â—aâ—es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâ—e to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested â—ound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
deeds denie him but this is not that which is in our question which is of diuersitie in religion and not of infidelitie or hypocrisie where the same religion is professed the former is a barre of marriage but not the latter Obiect But then you will say that such marriages made ought to be dissoluedâ— I answer 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe and 2. that it is not against christianitie to keepe contracts made with Turks and heathen 3. Besides in the Apostles dayes the faithfull beeing married to an infidell he was not to put her away 1. Cor. 7.12 if she would abide with him But as M. Zanchius after he had learnedly discussed this question and propounded reasons out of the Scriptures Fathers Councels and ciuill lawe that such mariages ought to be disanulled yet doubtfully leaueth it to the iudgement of the Church so will not I be too bold in defining this great question Vers. 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe Hauing in the former verse shewed both the persons to be proceeded against called heretikes and the manner of proceeding against them namely after once or twice admonition to auoid them Now in this verse our Apostle discendeth to giue some reasons of this seueritie which are two in number First he is such a one as is subuerted or turned off the foundation Secondly he wittingly and willingly spurneth against the knowne truth sparkling and shining in his conscience and therefore is remedilesse and desperatly incurable For the former By beeing peruerted or turned off the foundation is not to be meant any falling off from the foundation of Gods election which abideth so sure as that not any one of Gods elect shall euer fall away as Hymencus and Philetus did but a falling off from some fundamentall points of Christian religion held and maintained by the Church whereof this partie yet seemeth a member As for example The maine foundation aymed at in the writings of the Prophets and Apostles is to teach that Iesus Christ God and man is the alone and perfect Sauiour of his Church and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe either of his natures or anie of his offices he is truely said to be turned off that foundation Againe the maine grounds of all our religion for matter either of faith or manners are the commandements of the law and promises of the Gospel and whosoeuer either directly or by direct consequent ouerthroweth any of the commandements of God or articles of our faith he is truly said to be turned off the foundation Now this cannot euery error in religion doe For to keepe our Apostles allegorie comparing the profession of religion to the building of a great house some errors are lesser and as it were besides the foundation such as may be thought as the breaking downe of some window some greater as the breaking downe of some side of the house and yet the house standeth although much defaced But some are such as ouerturne the whole house and rase the verie foundations of all such as is the doctrine of iustification by workes which point alone putteth men quite out of their estate in Christ and shutteth them out of the kingdome of heauen Gal. 5.2.4 Whence might be obserued how needfull a thing it is for euery one to be well grounded in points of Catechisme which is a thing most dangerously neglected by the most and beeing so grounded to looke well to themselues least they be turned off from them and so depart from the holy commandements for thus the end of such would be far worse then the beginning But we will come to the latter degree of this sinne Hee sinneth beeing damned of himselfe that is he wilfully sinneth or addeth sinne to sinne not only by maintaining an errour but 1. against the light of the word shining in his conscience 2. against the wholesome admonition of his faithfull pastor yea and of the whole Church the voice of which he will not heare 3. euen against besides other convictions that of his owne conscience whereby he is resolued to take part with the wickednesse of his heart and persist an heretike in his heresie This man if he had no other iudge is iudged and condemned of himselfe and sheweth that he is damned of himselfe Obiect But there is no man so monstrous and gracelesse that will persist in error against the light of his conscience Answ. Yes and this commeth partly by the naturall impuritie of conscience which can excuse not only intentions vnwarrantable but euen sinnes committed against the law As in the young man Mar. 10.20 who boasted that he though he had liued in the breach of all had kept all the commandements from his youth and 2. partly by the increase of that corruption through a sencelesse numbednesse and vnfeelingnes which springeth from a custome of sinne and 3. especially by the iust iudgement of God who striketh them with a reprobate sence by withdrawing euen the very light of nature from those who would faine put it out or deteine it in vnrighteousnesse and by deliuering them vp to strong delusions that they might beleeue lies who would not embrace the truth in the loue of it Now he that is such a wilfull offender and knowne so to be must be auoided But it is hard will some say to know any man thus to sinne Answ. Because we speake not now of the iudgement of certaintie which is proper to God whereby he alone can iudge of the finall estate of a man but only of the iudgement of humane wisedome which is giuen to the Church who iudgeth only for the present by the present fruits it is not so hard to doe for such a man hath beene brought to conference to the tryall of the Scriptures to the analogie of faith and to the admonition of the Church by which his reasons haue bin refelled his iudgement informed his conscience conuinced himselfe forewarned of his danger but he obstinately hath refused all these good meanes and persisteth in his error Where note 1. What patience the Lord vseth in his iust proceedings euen against the worst men whom he will not haue condemned nor cast out of the Church vpon suspicions or surmises no nor presently after an open sinne is committed but their must be a time between wherein the Church must rightly informe her selfe that she may know the nature and degree of the sinne before she turne her to any censure or sentence Yea and further the sinne beeing apparant she must not reiect any till all good meanes of reclaiming haue beene in vaine vsed Which may teach vs that to heape or hasten excommunications ipso facto or as it is often before the partie can come to the knowledge or suspition of any such proceeding is to swarue from the rules of the word and those weightie
reasons also vpon which they are grounded As namely 1. some offenders are curable and what man in his wits will cut off his arme or legge so sonne as it beginneth to ake and paine him and not rather vse meanes of surgerie and cure is any member in the bodie so despised 2. Our selues must not be so vncharitable as presently to dispaire of any mans conuersion God may in time raise the most desperate sinner vnto repentance 3. The meanes vsed are not lost for if it attaine no other end yet shall it make them more inexcusable the censure more iust and the Churches proceeding more equall and moderate 4. Adde hereunto the Lords example who neuer striketh before he haue sufficiently warned he neuer precipitateth either sentence or execution but first commeth downe to see Gen. 18.21 and hearkneth and heareth Malac. 3.16 and accordingly passeth sentence 2. Note that when a sinner is knowne to sinne of obstinacie the best way is to auoid him and cast him out For 1. labour is but lost on such a one 2. He doth but tread holy things vnder his feete of which holy things the Church is the keeper and must be faithfull 3. He sinnes not only of iudgement and reason but of affection and this is the reason why verie few heretikes are conuerted when many vnregenerate men and outragiously wicked in other kinds are who sinne not of affection and wilfulnesse but of corrupt iudgement onely 4. The Lords example Hose 4.17 Ephraim is ioyned to Idols Let him alone he is incurable Obiect But if he be thus left vnto himselfe am not I accessarie to his condemnation or might not I by still following him be a meanes of his conuersion at length and ought not I to waite still when God will giue repentance Answ. No he so sinneth as the text saith himselfe condemneth himselfe and his sinne is vpon his owne head who wilfully and laboriously destroyeth him 2. As the ordinances of God are deare vnto himselfe so ought they to be also vnto vs so as we may not expose them to the contempt of a scorner 3. Thou hast not left him till he be apparantly desperate no otherwise then a Phisician hath left a desperate patient whose disease is not worse then his froward disposition in refusing all meanes of health and safetie 4. Euen the neglect of him may by bringing him to enter into himselfe prooue a nearer way of winning him then any familiar course or conuerse with him 3. Note hence also what vse the Lord maketh of a wicked conscience euen in desperate sinners It shall be the accuser witnesse and iudge to pronounce the sentence of death against his owne soule and so shall make way vnto the Lords most righteous iudgement Iudas himselfe beeing surcharged with conscience of his sinne read the sentence against himselfe there beeing no other to doe it saying I haue sinned in betraying innocent blood and then went and hanged himselfe For this purpose the Lord hath put into the soule not only a knowledge whereby naturally euen the wicked can discerne between that which is honest and dishonest yea between good and euill so farre as to make them excuseles but also an application of that knowledge vnto the seuerall actions of life From which two issue two other faculties which are the verie nature of conscience 1. A testification that such an action is done or not done yea although a man would not haue it so to testifie 2. A iudgement after triall whether it be well done or no the fruits of which iudgement are either ioy peace and glorying in things which the conscience saith are well done or else horror in soule as in Caine trembling in bodie as in Faelix fearefull dreams and visions as in Baltazer or despaire as in Iudas in the sence of sinne committed To this agreeth that of Salomon Prov. 20.27 The light of the Lord is the spirit of man and searcheth all the bowells of the bellie in which words mans conscience is compared to the Lords lanthorne that discouereth things to a mans selfe which are as secret as his owne bowells This obseruation affoardeth vs sundry speciall vses As Vse 1. It letteth vs see what an intolerable torment a wicked conscience is euen a gibbit and a rack set vp within the wicked to vex and torment them withall and as a fearefull hue and crie euery where ouertaking them that let them runne or ride where they will they follow themselues with a writ of apprehension which draggeth them will they nill they before the face of the iudge No sooner was Adam fallen but his conscience heard the voice of God ringing through Paradise which made him flie from God and hide himselfe No sooner had Cain slaine Abel but the voice of the blood filled heauen and earth and made his countenance fall No sooner did Paul dispute of iustice temperance and iudgement to come but Felix trembled And whence is that fearefull looking for of iudgement and violent fire which shall deuoure the aduersarie but from the worke of conscience fitting the wicked for the iudgement of the great day What meruaile is it then if the wicked would faine stifle and choke the noise of their conscience but that they cannot still doe it Which beeing so let euery one feare to sin against the light of his conscience and not dare to venture vpon or foster the least sinne for howsoeuer we may for the present thinke some sinnes light and little if the Lord neuer so little touch the conscience as the time commeth apace when he will awaken it we shall feele euery sinne euen the smallest to lie as heauy as a mountaine vpon our soules little do we thinke that that sinne which now we account as light as a feather should prooue so heauy vpon our shoulders as that our hearts shall not be able to sustaine vs from oppression vnder it And further howsoeuer men may thinke to carrie their sinne so close as the eye of the kite cannot pry into it yet know whosoeuer thou art that thy conscience is Gods booke take heed what thou writest in that booke for it carrieth a light in it selfe whereby it shall be read and discouered Vse 2. This further teacheth vs not to neglect the checks of conscience nor our owne hearts reproouing vs of our wayes as those men who are resolued to hold on their lewde courses let the word and spirit yea their owne spirits suggest what they will or can against it For the time commeth when thou canst not set the voice of thy conscience so light then that conscience which hath checkt thee shall iudge thee and that heart which hath reprooued thee shall torment thee and thou shalt neuer be able to turne off the charge of it but shalt by it be accused and conuicted to haue been a wilfull chooser of thine owne destruction This is that which is secretly implyed in the text that if these heretikes had listened
of the Magistrate Difference of these two in 3. things The minister onely may execute ministerial office and power He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comites Apostolorum Ex ijs quae in Ecclesia Christiana requiruntur vt partibus suis omnibus constet solam doctrinam videri nobis absolute sine vlla exceptione necessariam Beza de Praesb excom No Church can suddenly be brought to perfection why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Câ—r 2.17 A great worke hath God done for that people among whome he hath setled his ordinances Euery man set hand to this worke to helpe it forward Zach. 4.14 Beare with meeknes some wants whiâ—h thou canst nor helpe Hagg. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods best ordinances in their best estate are continually bending Our perfection here is a sense strife against imperfections Aug. de temp serm 49. No Church on earth so well ordered as that it neede not further reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 2. Hieron in hunc locum 1. Pet. 5.1 Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente Chem. de vtilit loc theolog 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris Euang. sij Whitak contr Dur. paâ—agr 48. Nec hoc loco permisisse se â—it Tito vt libera quasi regia potestate ministros Ecclesiis praesiciat sed vt salvo iure potestate eligendi sive praesentandi quae est penes Ecclesias collegia sacerdotuÌ„ moderator ipse accedat ordinator Magalianus Iesuit ad Tit. cap. 1. sect 5. annot 2. Antequam diaboli instinctu studia in religione fierent coÌ„muni Praesbyterorum consilio gubernabantur Hier. in locum Omni actu ad me perlato placuit Praesbyterium contrahi vt firmato consilio quid circa personam eoruÌ„ obseruari deberet omnium coÌ„sensu statueretur Cypr. lib. 3. epist 11 ad Cor. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No religion can thriue or continue if the minâ—sterie be vnsetled and discontinued Reasons Eph. 4.11 Euery man staÌ„deth in as much need of daily bread for his soule as for his bodie Blesse God for thy owne liberall supplie Pray that others in want hereof may be supplied The ordering of the Church is not left free no not to an Euangelist No traditions or impositions vnder Apostolicall authoritie warrantable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc bene viuitur si sine crimine sine peccato autem si quis viuere se existimat non id agit vt peccatum non habebat sed vt veniam non accipiat Aug. Quis eâ—iâ— innocenâ—â—t accusasse sufficiat Iulian. Sine querela non sine peccato August contr Coelestin A man of scandalous life is vnfit to be a Minister Reasons 1. Tim. 5.22.24 Leuit. 21.17 Isa. 14.10 Luk. 4.23 1. Tim. 3.13 Ministri est verba vertere in opera Hierom. ad Paulinum 1. Tim. 3.7 The deuill hath reason therfore both to depraue the best and thrust in the worst into the ministerie 2. Cor. 11.15 The most commendable conformitie is to ioyne to vncorrupt doctrine â—n vnblameable life 1. Pet. 5.3 1. Tim. 4.12 Gal. 2.13 Rules to keepe a man vnreprooueable Act. 14.15 â— Tim 3. â— Deut. 25.5 1. Cor. 7.39 Matth. 19.11 12. Mariage of Ministers lawfull 1. Tim. 4 1.2 Dan. 11. Reasons why the Papists resist this doctrine Three maine obiectioÌ„s briefly answered Exod. 12 11. 1. Sam. 21.4 They forget that they make mariage a Sacrament Rom. 8.8 Of all the workes in the flesh reckoned in Gal. 5.9 marriage is none Adeo honorabile est coniugium vt cum eo possit quis etiâ— ad sanctam fideÌ„ ascâ—ndere Chrysostom in locum Nec ratione nec authoritaâ—e probatur quod absolute loqueÌ„do sacerdos peccet contrahendo matrimonium nec ordo in quantuÌ„ ordo nec ordoâ—in quantum sacerest impeditivus matrimonij Card. Caiet in epist. Tit. 1. tract 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierem. 16. Ecclesia tanquaÌ„ ADAMVS prima origine integertima fuiâ— quo longius pergit plus sordis contrahit Brightm in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotium non dirimeÌ„re contractum matrimonij c. Caietan in loco supra citato Euery man that hath nature 〈◊〉 him hath right in this law of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till the time of Pope Hildebrand Euseb hist. eccl lib. 5. cap. 24. Rev. 8. Iohannes a Casa Bishop of Beneventum wrote an Italian Poem in coÌ„mendation of Sodomie Zeged Mutius did the like whose booke is approoued by the bull of Pope Iulius 3. Pope Sixtus 4. built a Stewes at Rome for the same vnnaturall lust Contra Origin haeres 29. de quibus August Isti sunt nefanda facientes sua corpora corruptioni tradentes Polygamie is alwaies was vnlawfull aemulae Gen. 30.1 Obiections answered The first comming in of Polygamie seemes plainly to ouerturne the contrarie opinion of Aquinas whose words are these Fieri potnit dispenâ—aâ—io à Deo per inspirationem internam Supplem 3. part qu. â—â— art 2. 1. Sam. 1.6 1. king 11.1 Psal. 89.50 Videndum quid debeas quid possis see Matth. 22. Principalis prudentiae est omne malum initio oppâ—imere Concil Chalc. act 3. Consuetudo peccandi tollit fensum peccati Hosâ— 3.11 Heb. 12.15 Lex divina curat de minimis Impudens oratio est dicere sic factum est non enim si quid contra leges factum est id imitari licet Demost. contr Aristog Iacob married two sisters also at once and by as good reason so may we Non numeranda suffragia sed appendenda August in Psal. 39. Right reformation of others beginneth at a mans selfe Begin not with others till thou hast done with thy selfe Psal. 101.2 Whosoeuer would haue gratious children must begin at religion Reasons Prov. 23 1â— It standeth in two things Prov. 22.6 Prov. 4.4 Preface of the Catech. of the Councill of Trent Euseb. hist. eccl lib. 10. cap. 32. Gen. 34.30 Deut. 22.19 Lev. 21.9 Ier. 35. 1. Sam. â— 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riot an hatefull sinne Reasons Deut. 21.20 A note of irreligion in parents to suffer it in their children Especially in a Ministers child staineth the labours of his father To be bewailed that so fearfull a sin should be so generall The godly must moderate their affections to containe themselues within the golden meane Luk. 8.14 1. Pet. 1.13 Rules to helpe forward in this dutie Iob 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience of children to parents condemned Rom. 1.30 2. Tim. â— 2 Coloss. 3.1 Eph. 6.1 Wherein obedience to parents must be shewed Reasons enforcing the dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.51 Philip 2.8 The cause of lewdnes in sons is often the indulgence of parents 1.
that are enlightened by grace must much more abhorre it Ioh. 8.48 Coloss. 3.5 There can be no officiouâ— lie because euery lie is against some office dutie Obiect Sol. Obiect Sol. 1. Cor. 13. The Persian law for the third lie enioyned a maÌ„ perpetuall silence Zeph. 3.13 Reasons to vrge truth of speach The Scripture calleth bruitish men by the name of beasts why Psal. 73.22 Spiritus sanctus vnum nomen eis iure tribuit qui vnam rem agunt licet contratia specie 2. Pet. 2.12 Impetu quodaÌ„ in sua obiecta Ier. 5.8 Hose 4.16 Philip. 3.2 Homo homini lupus Many men so degenerated as that they haue cut themselues from the account of men â—odin Ier. 8.4.6 Rev. 21.27 Synechd partis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Zenoph Idlenes condemned Order of nature 1. ordo partisi 2. symmetria 3. functio Gods institution before the fall Iob 5.7 Much more since the fall Most of al christian profession 2. Thess. 3.6 10. Reasons to mooue to diligence in our callings Idle persons pouerties prisoners A proper embleame of such a person as is here mentioned An honest calling a schoole of Christianitie 3. reasonâ— Habet animam pro sale Idlenes and intemperance are seldome disioyned Intemperance what 1. Cor. 6.10 Reasons against intemperance Rom. 13.13 Rules of direction against intemperance vers 13. Euery truth beeing Gods must be receiued whosoeuer be the instrument Ioh. â— 34. 1. Cor. 3.18 Ministers must not be discouraged froÌ„ their dutie though they be to deal with a bruitish and wretched people Exod. 4.1 Legati à latere No reproofe may be vngrouÌ„ded but the cause must be iust knowne so to be 1. Cor. 1.11 Reasons Euery reproofe must be tempered to the nature of the sin Iude 22. Iude 22. Gal. 3.1 Theodoret. Reprooue not rashly but with wisdome and spirit of discerning Gal. 4. 1. Cor. 4. Adde to wisdom zeale and conscience Psal. 50.21 Be willing and patient in beeing iâ—stly reprooued Ier. 6.14 Words sweetest to the care are not alwaies the wholsomâ—st to the heart Luk. 10.34 The sharpest censure in the Church must ayme at the recouerie of offenders to soundnes in faith Ministers must not reprooue to disgrace meÌ„s persons but mens sinnes Hearers must not mistake their ministers in their reproofes A fearfull thing to reprooue men for aiming at soundnes in the faith No Christian must content himselfe with spirituall life vnles it be accompanied with health and soundnes Difference betweene spirituall disease and infirmitie Means to keep sound from spirituall sicknesses Reasons to vse those meanes Isa. 66.17 Iewish fables what Non legem sed legis minutias vrgebant 1. Tim. 1.4 Why so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is generall and Homer still vseth it in the better sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A special means of soundnes in faith is to shut our eares against fables fancies of men Iames. 2. Thess. 2 1â— Col. 2.23 Col. 2.8 Seueral doctrins which as so many bad humors spread and feed spirituall diseases 1. Of Turks 2. Of Iewes Rom. 2.29 1. Cor. 5. â— 3. Of Papists A fearfull iudgment of God to be turned away from the truth 2. Thess. 2.10 Gal. 3.1 Men are generally too indifferent in a matter of such moment and peril Rules to preserue vs from beeing turned off the present truth Change of hart and life goeth with all sauing knowledge Alfonsus king of Aragon Who are pure persons Lam. 4.7.8 Act. 15.9 Iob 4 18. Rom 7 18. Reasons why men sanctified in part are called pure Cant. 6.9 Ioh. 13.20 Christians are pure but not Puritans Puritas haec est iustitia viatoris non comprehensorum 1. Ioh. 1.7 Ezek. 36.25 Tu audes Novatiane munduÌ„â—e dicere qui 〈◊〉 operibus mundus esses hoc solo verbo immundus fieres Ambros. de 〈◊〉 l. 1. c. 6. Malac. â— 2â— Ioh. 13.10 Non de puritate omnimoda perfectione absoluta vt Iob. 14.4 Prov. 20.9 sed opposita hypocrisi dolo Psal. 119.1 Psal. 34.9 1. Cor. 1.1 Scoffe not at the titles by which the Lord honoureth his children Ester 8.17 Notwithstanding these scofs striue to further puritie of heart and life 1. Pet. 1.22 Reasons 2. Tim. 2 2â— Act. 15.19 1. Tim. 2.8 Malac. 1.10 Ioh. 9. Matth. 5.8 Psal. 24.3 Heb. 12.14 Rev. 22. 1. Ioh. 3.3 Heb. 9.14 1. Cor. 6.11 Dan. 12.10 Euery thing by creation good in it selfe 4. waies Euery creature good in respect of others as 1. God 2. Man 3. other creatures Gen. 1. All the impuritie vpon the creatâ—re is either by 1. Gods holy institution 2. mans corruption Porphyrius Dan. 2.8 A thing good or indifferent in it selfe spoiled in the doing 3. waies 1. Cor. 8.12 The strong taâ—â— no offence but reioiceth in the vse of Christian libertie God hath ingrauen some part of his image vpon all his creatures All the hurt of man from the creatures is first from himselfe Not restored to our former right in the creatures before our reconciliation with their Creator Note well How the pure may vse any thing purely Things indifferent vsed in faith 1. Tim. 4.4 5. Rom. 14.5.14 Things indifferent vsed in Loue when Rom. 14 20. 1. Cor. 8.13 Matth. 15.24 Gal. 2.11 Papists must be compelled to come to church notwithstanding it offend them and why Gal. 5 1. Things indifferent must be vsed to further our selues and others in godlines Things indifferent vsed in Sobriety when 1. Cor. 7.30 To vse a thing purely 1. a man must sanctifie himselfe 2. He must sanctifie the creature by the word praier Deut. 20.5 1. Thess. 5 17.18 Reasons proouing that a maÌ„ ought not to vse any of Gods creatures without leaue and thanksgiuing Psal 50. Psal. 145.15 16. Psal. 23.5 Psal. 16.56 Psal. 8.1 last Open thanksgiuing at our tables necessary 1. Sam. 9.13 Act. 27.35 Beza homil 10. hist. resurr Meats drinks not vsed in 1. faith 2. Loue. Amos 6.6 3. Sobrietie Ester 1. Apparell not vsed in 1. Faith Zeph. 1.9 Deut. 22 5. 2. Loue. 3. Sobrietie Riches nor vsed in 1. Faith 2. Loue. Luk. 16.9 3. Sobrietie Praeparatione mentis saltem A man may not aske more wealth in prayer then necessaries and why Recreations not vsed in 1. Faith Non est bonuÌ„ ladere cum sanctis Throwing at cocks an inhumane sport It is no safe medling with edge tooles Prov. 26.18 2. Loue. 3. Sobrietie A good heart prizeth the word aboue the gold of Ophir and no treasure is comparable to it Prov. 3.17 Rules of direction for the vse of al things A man will neuer giue ouer earthly pleasures till he see better Eph. 2.15 Gal. 2.25 Coloss. 2.14 A wonder that to men so pure as they by their positions would be so many sorts of creatures should be impure as meats mariage daies c. Iam. 3.15 Diuinitie of Scripture proued by discouering the inwaâ—d thoughts of wicked men Eph. 4.23 1. Cor. 14.25 Rev. 1.16
Scriptures of a child Epist. 74. Prou. 29.15 1. king 1.6 1. Sam. 20.34 The mother must thus loue all her childreÌ„ vers 5. A discreet cariage is a beautifull grace in a yong woman Eccles. 2.4 Chastitie of mariage vrged by reasons Prou. 2.17 Deut. 22.21 Prou. 6.30 1. Cor. 6.18 Means of preseruing this chastitie Melius vincitur fugiendo quam oppugnando August 1. Thess. 4.5 Heb. 13. Housekeeping is chastities best keeper That women should keepe their owne houses Reasons Prou. 27.8 The wife by keeping at home auoideth both suspition of euills Prou. 7.11 As also occasion of it Wherein this goodnes of a woman is most conuersant Rom. 15.14 Act. 9.36 Prou. 19.13.21.9 Prou. 14.1 Women must be subiect to their husbands Why. Est. 1.20.22 Mans superioritie was no part of the wiues punishment Eph. 5.23 Obiections to beare off the duties friuolous Wherein must wiues be subiect Gal. 6. Calv. in 1. Sam. homil 90. Luk. 8.3 2. king 4.9 Husbands may not beat their wiues Profession without practise causeth the holy name of God to be blasphemed Matth. 5 16. 2. Cor. 6.3 Reasons to mooue our care of not staining our profession 1. Pet. 2 12. Philip. 2.15 Ethniâ—us quo modo aliter respondisset 1. Sam. 22.18 2. king 1. Luk. 8.22 Thus one wittily alludeth to the Angels words first thou shalt bear a sonne then call his name Iesus Rules so to carie our selues as we staine not our profession Deut. 6 6. Young men must order their waies by the word Heb. 13.17 1. Ioh. 2. Experience wisheth vs to strike on the iron while it is hote straight a tree while it is a twigge worke waxe while it is soft and heale a sore while it is greene Ier. 13.23 Heb. 6.8 Reasons to mooue young men to looke timely to their waies Prou. 10.5 1 Ioh. 2.14 2. Tim. 1.4 5. Mark 10.21 Matth. 21.32 Psal. 25. Isa. 38.3 Helps to the former dutie Prou. 22.13 Psal. 119.9 It was a great commendation of Origen that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. The Pastor must sometimes entreat where he may command Magis docendo quam iubendo monendo quam minando Aug. epist. 64. Iude 23. The 〈◊〉 of sobâ—ieâ—â—e very 〈◊〉 commended to young men Eccles. 11.10 Prou 7.22 Seething pots cast off a deale of scumme Reasons to enforce the duty Meanes of practise 1. Tim. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concent of good life and good doctrine make a sweete harmonie in a Minister The priest might not come to the temple without the sound of his bells 2. Tim. 3.10 1. Pet. 5 3. Ioh. 13.15 Reasons to stir vp the men of God to care ouer their liues Amos 3.7 Heb. 12. â— It is possible for a man by grace to liue vnblameably Luk. 1.6 Iam. 1.27 Meanes to attaine to an vnblameable life Faithfull Ministers shall not want withstanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 2. Tim. 4. Act. 13.10 Rev. 16.14 Rev. 12. 2. Tim. 2.4 Ier. 1.19 â—er 20.7 ad 11. It must not seeme strange if good men be more withstood then worse 3. Ioh. 8. Philip 1.27 Resisters of godly ministers haue their mouths wide open with reproches against them 1. Cor. 4.13 Ezr. 4.13.14 Luk. 7.33.34 Calumniare audacter saltem aliquid haerebit Luk. 7.35 Euery godly mans endeauor must be to stop the mouths of Gods enemies and make them ashamed Reasons Subiection of seruants wherin it standeth The seruant must honour his master as his better The master receiuing his authoritie from God he that resisteth him resisteth God Gen. 16 9. 1. Sam. 30.15 1. Cor. 7.23 Subiectio est servilis vel civilis illa vtitur praesidens subiecto ad suiipsius hac ad subiectorum vtilitatem bonum atque haec fuit ante peccatum Aquin. summ 1. part quaest 92. art 1. 1. Tim. 6.1 see 1. Pet. 2.18 Wherein seruants must please their masters Luk. 17.9 The place of seruice is from the Lord who therefore will shew goodnes to him that coÌ„scionably performeth it to wicked cruel masters Eph. 6.8 Non adorationis equalitate sed seruirutis fidelitate Bern. 1. Cor. 7.15 Act. 4.5 Masters must not be pleased in wicked commands Exod. 9.34 â—ike master like man Ad aras 1. Sam. 22.17 Wherein seruants may answer or not answer their masters â— Sam. 24.10 18. Iob 31.12 vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 5. Coloured theft of seruants detected Gen. 30.33 Gen. 31.20 Prov. 25.19 Gen. 31.38 and 39 2â— The faithfulnes of seruants wherein to be shewed Gâ—â— 24.12 33. Gen. 39.8 Motiues to the dutie Luk. 16.12 The Gospel called the doctrine of Christ Why. Mark 1.1 Rom. 1.1 1. Cor. 1.18 Ioh. 1.18 Rom. 2. chap. 16. Doctrine of God adorned two waies 1. Pet. 2.12 Rom. 2.23 Hest. 8.17 Exod. 12.38 The meanest Christian may and must bring glorie to the Gospel 1. difference betweene the Law and Gospel Coloss. 2.20 We are not vnder the law in 4. respects Rom. 8.1 Zach 4.6 How a maÌ„ may know that he receiueth the grace of God in truth not in vaine 2. Cor. 3 6. 1. Thess. 1.5 Rom. 7.6 Be sure to haue thy part in grace Call on others to partake in it Pitie such as doe not 2. difference betweene the law and Gospel Gal. 3.2 No doctrine of works can now bring saluation 2. Cor. 1.24 Embrace the doctrine of grace as thou wouldest saluation it selfe Heb. 2.3 3. difference betweene the Law Gospel Rom. 9.4 Act. 17 30. Vniuersall election can not be drawn from this place Iob 34.19 Rom. 3.30 Isa. 56 3. Matth. 4.15.4 difference betweene the doctrine of the Law Gospel The fathers of the old Testament had but a candle to see by not a sunne as we The very eueÌ„ts haue preached themselues Isa. 11.9 The spirit to the old beleeuers was powred out droppe by droppe but now in abundance Evangelium promissum A candle is not so necessarie in a darke house as the light of the Gospel in the darknes of mens hearts Not without great danger can we shut our eyes against the light which hath appeared A triall whether thou receiuest this light Ioh. 12.35 Motiues to entertaine the light while it is with vs. 2. Tim. 1.10 Coloss. 1.12 Many refuse the light Ier. 31.33 Heb. 10.26 The Gospel a schoolemaster as well as the law Gal. 6.2 Concil Triâ— sess 6. cap. 16. can 19.20 The wisdom of God hath ioyned saluation instruction together mans fullie would disioyne them Ioh. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be willing to enter into this schoole wherin saluation is offered to allure vs. Prov. 17.8 Gen. 20.11 1. Ioh. 2.16 Lusts why called worldly Gen. 39.12 In beleeuers the commandement is possible 3. waies Rom. 7.15 Act. 24.16 Grace truly receiued hath taught to denie all vngodlines Vngodlines branched into 4. heads Malac. 3.14 Isa 66.17 1. in thoughts Ier. 43.3 2. Pet. 3.1 2. in speaches Iob 21.14 3. in conuersation Ier. 44.16 Psal.
remembrance of euerie Christian dutie Thus Ministers may be called the Lords remembrancers not onely for putting the Lord in minde of his couenant towards his people and of the peoples wants but also in that they must not be silent but restles in whetting the doctrine of God legall and euangelicall vpon the people and so be euer putting them in minde of their couenant and dutie vnto God Paul acknowledged himselfe such a remembrancer Rom. 15.15 as one that putteth you in remembrance through the grace giuen me In the 2. Tim. 2.14 be giueth Timothie a generall iniunction to put all his hearers euerie where in remembrance of such precepts as he deliuered to him and sending him to Corinth he giueth him the same commandement and maketh him such a remembrancer as here he doth Titus The Apostle Peter also knewe verie well that this dutie lay vpon him 2. Pet. 1.12.15 I wil not be negligent to put you in remembrance of these things and three seuerall times in fowre verses repeateth the same thing in that place to shew how instantly that dutie lay vpon him Obiect But the spirit bringeth all things into the minds of the faithfull therefore the ministerie is needlesse to this purpose Ans. Things subordinate fight not among themselues The spirit indeed doth it principally but by the word in the ministerie instrumentally The reasons of the doctrine are these 1. None is so farre instructed but is wanting much in knowledge and much more in the cheerefull practise of that which he knoweth and therefore euerie one hath neede of quickning and stirring vp and who is he that carrieth flesh about with him that findeth not the heauinesse and vnweldinesse of it vnto any thing that is good therefore the Apostle Paul telleth the Romanes that although they were filled with goodnesse and knowledge and were able to admonish one another yet he thought it needefull to put them in remembrance of their dutie and Peter writing to those that had knowledge and were established in the present truth thought it meete so long as he was in this tabernacle to stirre them vp by putting them in remembrance so as we neede not feare in this case the spurring of free horses seeing no man is so free but he needeth spurres Secondly none are so strong but they stand in neede of this confirmation as well as the former quickning neither can any caution or any admonition be too much in things of such moment Thirdly no mans memorie is so found but as out of a leaking vessell good things are euer running out and when such things are slipt away they had need be renewed and recalled againe Vse 1. Ministers must not desist from teaching and exhorting as many that thinke a little inough nor discouraged when people forget their wholesome doctrine but incourage themselues in their dutie which is to keepe in mens memories the mindfulnesse of their duties 2. When they come to teach they may not seeke out vaine and strange speculations which were neuer heard of before but teach plaine things yea and deepe mysteries in plaine manner as such who respect the weaknes both of the apprehension and memorie of their hearers 3. An wholesome thing it is to teach the same things often whereby things deliuered are recalled into the memorie curious men cannot abide repetitions nor heare common things notwithstanding these be excellent helps of memorie which is the cause of such grosse and euery-where palpable ignorance in the most familiar principalls of religion But the wisedome of godly teachers will be not too much to yeeld vnto the nicenes of their hearers nor to feare to do that which is the safest for them as Paul speaketh which if it be let it be to vs what it will or can it will be our part that by our practise they may finde the profit Doctr. 2. We learne hence also what it is that should possesse and take vp the memories of Christians namely those lessons of Christianitie which they heare in the ministrie For 1. The commandement must be bound vp vpon our hearts and we ought to make our memories the statute booke of our soules and by diligent meditation chaine this booke vnto our selues The precept is in Prov. 4.21 Keepe these words in the midst of thy heart for they are life and health of the bones Secondly herein standeth the sanctitie of the memorie partly in retayning the rules of life and partly in presenting and offring them vnto the mind vpon occasion of practise both to direct and vrge the conscience to obedience Thus Dauid hid the word in his heart the blessed fruit of which was that hee did not sinne against God and indeed holy memorie preserueth the holinesse of the whole man Thirdly forgetfulnesse of the word is euery where in the Scriptures taxed as a greeuous and hatefull sinne Be not forgetfull hearers deceiuing your owne selues saith Iames haue you forgotten how I fedde so many thousand c. saith Christ to the Disciples and the author to the Hebrewes haue yee forgotten the consolation which interrogations are seuere reprehensions and indeed it is the mother and nurse of most sinnes as we see in Peter who forgat the words of Christ till he had thrise denied him whereas if he had remembred them it is likely he had beene preserued from the sinne for when the cock crew he remembred the words and when he remembred them he went out and wept bitterly euen so the forgetfulnes of the words of Christ maketh men so often to denie Christ in his word and in his profession as in many vnchristian practises it doth appeare and although we account but a small matter to forget them yet if euer Christ looke backe vpon vs we shall as bitterly as Peter bewaile it in the end Vse This serueth to mooue the best of vs to repent and reforme also this fearefull sinne Obiect Some will say I would remember the word but I cannot my memorie is so bad c. Ans. It is a great complaint and verie generall but what merueile For 1. the most that can acknowledge that they haue learned and laid vp nothing almost from all the sermons they haue heard care not for the word esteeme not of it with any reuerend regard the things they care for they can remember well inough and so would they the word if they did respect it Dauid accounted the testimonies wonderfull and therefore his soule kept them 2. They come to the Church and for fashion sit out an houre and giue some attention as though they cared for it but yet they haue no delight in it and therefore force not much either of the hauing or holding of it they can in the meane time remember old sinnes of their youth and the madde prankes of many yeares olde but not a lesson of yesterdayes deliuerie the reason is because they delight in the one and not in the other whereas if with Dauid they
could delight in Gods statutes they would not forget them 3. They neuer vse the right meanes of remembring the word and yet they complaine of forgetting it for before they heare they prepare not themselues by repentance nor by prayer for the spirit to teach them nor after they take no paines by meditation repetition or conference to make the word their owne it is not worth any such labour and therefore complaine no longer of thy memorie but of thy sinnefull securitie negligence and profanenesse accuse thy selfe and bewayle thy sinne who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights with reckonings of summes of money with earthly profits and commodities and thus hast spent thy dayes in the forgetfulnesse of God And for time to come performe the forenamed duties carefully and although thou canst not remember euerie particular thou hearest yet God by his spirit will fasten so much in thy memorie as shall be meet for thee to practise and sufficient for thy comfort especially when thou shalt stand in greatest need of it as in temptation danger distresse in the day of thy death and iudgement But suffer now in thy prosperitie the things belowe to take vp thy senses it shall be iust with God in the day of thy darkenesse and miserie to leaue thee without the comfort of any one place of Scripture that what thou wouldst not take vp into thy mind when thou mightest thou shalt not be able then when it is offered and thou gladly wouldst So much of the manner of deliuering this doctrine now we come to the matter of it In the matter consider 1. the duties required which are two 1. subiection 2. obedience The difference I take to be this The former is an acknowledgement of subiection vnder which Gods ordinance hath necessarily put a man which therefore he cannot resist for it is vsed in Scripture commonly not only to note that inferioritie which the Lord hath laid on wiues seruants children inferiours and subiects which in verie naturall light cannot but be acknowledged Gods ordinance but also that powerfull subduing euen of such as are vnwilling and resisting for the same word is vsed there where it is said that Christ subiected and subdued all things vnder his feete and the Apostle Rom. 13.5 fastneth this necessitie vpon it it is necessarie to be subiect The latter rather intendeth a free and voluntarie obedience vnto the lawful commandements then such necessarie subiection vnto the persons which may be considered as an effect of the former and a branch of the same roote for where there is a conscience of subiection there will be cheerefulnes in obedience The second point in the matter and substance of the precept is the persons first to whom the duties belong namely all Magistrates who are here distributed into 1. principalities 2. powers The former of which two meaneth those who haue primarie and plenarie power vnder God and by their proper power and command administer within their seuerall dominions such are Kings Cesars and cheefe gouernours in free states The latter signifieth such as exercise delegated authoritie and hold from those higher powers such are vicegerents or viceroyes vnder the King presidents of prouinces Leâ—fâ—enants ouer countries Mayors of citties or townes c. Thus are Magistrates ranked into Kings and those that are in authoritie 1. Tim. 2.2 and into Kings and those that are sent of them 1. Pet. 2.12 Thus subiection and obedience is due to them both euen to the latter aswell as to the former and because these are sometimes meane men as the other are often bad men the text calleth vs to turne our eyes from the persons and fixe them especially vpon the ordinance of God which maketh these duties their right for here is a metonymie of the adiunct it is not said let them be subiect to Princes as those that haue power from them but to principalities and powers as though he had said let them not looke so much to the men exercising rule and power as vnto the power and ordinance it selfe and seeing there is no power but of God let them submit themselues vnto euery ordinance of man for the Lords sake Secondly the persons from whom these dues must be paid are all Christians in generall without exception for the Apostle includeth them all in the word them and therefore clergie as well as laytie yea euery soule must be subiect to the higher powers if euery soule then the clergies as well as others Doctr. 1. Christianitie eateth not vp Magistracie nor destroyeth gouernment and ciuill authoritie but ratifyeth confirmeth it for Christians are here called to subiection and obedience to ciuill authoritie The reason is 1. the kingdome of Christ is not of this world his authoritie deuideth not ciuill inheritances his crowne and scepter detract not from earthly crownes and scepters his weapons are not carnall the keyes of his kingdome are no temporall iurisdiction he could both be the true lawfull King of the Iewes and yet conuey himselfe away when they would haue giuen him his right 2. For one ordinance of God to destroie another would argue want of wisedome in God the ordainer the very thought whereof were blasphemous The orders of Christ in his Church then cannot bring confusion in the commonwealth for then the Lord should not be a God of order but of confusion nay on the contrarie for the Churches sake which he loueth he keepeth order and maintaineth gouernment in common wealths that his Church while it is a gathering in the world might find safe harbour therein and this doue of Christ haue place where to set without danger the soale of her foote 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances as that the one was so farre from violencing the other as one of them could not stand without the other and was Christ the Sonne any lesse wise a law-giuer in his Church then was Moses a seruant Vse 1. This doctrine meeteth with that wicked opinion of Anabaptists and Libertines who hold that Christians need no Magistrates nor ought to be subiect vnto any and why so 1. Because they are the Lords freemen 2. They are the iust who need no laws but are a law to theÌ„selues 3. They need no protection but the Lords 4. Their badge is loue which suffreth and couereth all things and therefore they may not reuenge nor resist euill by carrying before the Magistrate But for the first the libertie of the Lords free men in this life is spirituall and inward and noâ—â—utward and bodily till the life to come For the second if the law be not made against them yet it is for them and their good for suppose they do no euill yet may they suffer much wrong and euill without defence of law so as the old saying will here be true Kings were ordained for men and not men for