Timothys Task, Part 2
The second generall head, or immediate obiect, whereat this watch must begin.
OVr Apostle hauing exhorted his Scholler Timothie in the 12 verse,Thy selfe. to the practice of particulars, hee doth heere imply no lesse in this one word, Tibi, then was expressed in those many. Hence, to set consideration on worke,Rom. 2. 23. they who teach others, ought first to take out the Lesson themselues. Thou that gloriest in the Law, through breaking the Law dishonourest thou God? Some man is wittie, and hath instructed many, but is vnprofitable vntounto himselfe, as Balaams Asse rebuked the foolishnesse of the Prophet, nothing bettered himselfe thereby. Pulcherrimus est ordo, & saluberrimus (saith one) vt enus quod alijs portandum imponis, tu portes prior. It is the most comely and meet method a preacher can vse,Math▪ …3. 4. first to beare the burden himselfe which he laies vponupon another. Christ taxeth those …s too hard impositors, and immoderate commanders, who would lay burdens on other mens shoulders, from which they withdraw their owne. His Apostle counts those wise men who take heed to themseluesEphes. 5. 15. & whose liues are circumspect. Who can commend Noah his shipwrights, who made an arke for the safetie of others but were not themselues preserued by it? What wisdome is it to send others to the promised land, and build Tabernacles in this wildernesse for our selues? What charitie to open the kingdome of heauen to others, and to beare keys to shut out our selues? He can never (bee said what can, to contradict) he I say, can never seriously seeke, not earnestly thirst after the salvation of others, who hath no care to worke out his own. Qui sibinequam, cui bonus? The charge Paul ga…e to Titus was,Tit. 2. 7. 8. in all things to shew himselfe an example of good workes with incorrupt doctrine, &c. Mē are sooner perswaded by workes, then words, eye-sight, then heare-say to well doing.
Non sic inflectere sensus
H…manos edicta valent, quàm vita docentis.
Practice will set an edge on the bluntest precept, and actiō is the best rule in our Rhetoricke, to moue men to put a good lesson in vre. The Pharises had tongues which spake by the tal…egrave;et, but their hands scarce wrought by the ounce. Therefore no time shall weare out the staine wherewith our Saviour Christ did blemish them in his time,Mat. 23. 3. they say, fWith their tongues men professe that they are Christians, when by their deed; they controule the truth of their profession. Those … for thew, these witnesse against them, their tongues are partiallin this plea and speake out of the information of a deceitfull heart, Ier. 17. Their deeds giuegive evidence according to truth, for the kingdome of God … not in words, but in power and practice. He is a miserable and vnhappie man, who hath his … to countenance his christianitie, in an vnchristian carriage, and course of life. For … pretends in natures corrupt court of common pleas, where many men boast every one of his … P…ov. 20 6: Yet is he sure to speed ill in the Kings bench where iudgement is already and … gone out against him. Not every one that saith Lord, Lord shall enter into the kingdome of … he that doth the will, &c. Mat. 7.and doe not. Their breast plate was all composed of Vrim without …hummim, they had knowledge, void of holinesse, resembling the coine, which being in it selfe white, notwithstanding drawes a blacke line. Or water in great mens kitchins which hauing purged, and clensed other things is it selfe cast into the sinke, & such are all they who Grecian-like knowe what is good, but with the Lacedaemonian forbeare to practise the good they know. It is said of our Saviour Christ,Mark. 7. 37. that he spake as never man spake, that he did all things well.Ioh. 5. 35. Our Saviour saith of Iohn Baptist, that he was a burning and shining candle, It may bee a candle that hath neither warmth nor light, but Iohn had both a shining heat, and a burning light, his light did shew others the way, his heart did inflame them with desire of it. That precept of Christs was not giuen in vaine, and if it ought to be practised by any, then of such chiefely who should resemble the things allotted to the Temples service; which were double to those of ordinary vse. Let your light so shine,Mat. 5. 16. &c. shine we must, not so, that wee be like the Lyzards which make prints with their feet, and dash them out with their tailes, but so, that saying and doing wee adorne the doctrine of our Saviour Christ: not so, that Lapwing-like we cry there, as if our affections were fixed aboue, when yet they are fastned here below. But so that in heart and affection we aspire whence wee speake as Paule did and his like;Phil. 3. 20. not so, that we shew miserable penurie, in vnfruitfull plentie; penurie of conscience, in plentie of knowledge, but so, that by the light of life, and learning as two bright lamps wee may goe before, and guid others, through this region of darknes, into the land of light. The words of the Apostles slew as sparkles out of the fornace of zealous hearts, and their hearts were kindled with the fire of faith.2. Cor. 4. 13. We also beleeue and therefore speake, &c. They make the best harmonie, and the most shall dance to their pipes, whose tongues and hearts are tied together, whose precept and practise kisse each other. Good trees bring forth more then leaues, by their fruits yee shall knowe th̄e, if we hauehave a voice, to say, this is the way, and like Plinie's foreign want feet to walke in it, trees we may bee, I say not good ones, but like that withered one in the Gospell, which was cursed by the breath of Gods own mouth. The doues eye is an ornament to the Serpents head.Mat. 21. 19. We must therefore be innocent aswell,Mat. 10. 16. as wise, for as wise innocency foresees, and shunnes dangers: so innocent wisdome fits vsus to doe, and suffer the will of our maker. Ministers are sembled by starres which affect (as some say) those inferior things three waies,Rev. 1. 20. by motion, light, and influence; so they as fixed starres in the Churches firmament, must by the influence of their lips, Feed; By the regular motion of their liues, Confirme; And by the light of both, Inlighten many. Those that giuegive precepts of militarie discipline, require three things in a worthy leader, skil, vertue, and authority. 1. He must be skilfull not from report, or reading onelyonly, as some tongue-tall captaines are, but such a one as knowes well himselfe to order his army, to protract and lengthen the warre, or drawe on the enemie. 2. He must hauehave vertue, that like a true leader, he may say of himselfe, my souldiers I would hauehave you follow my deeds, not my words: the former of these fits him for direction, the latter for execution, and both iointly cast a reverend, and awfull opinion vponupon his person. So in the manage of spirituall warres, the Captaines must be men of skill,Mal. 2. 7. because the Priests lips must preserue knowledge, this knowledge must vtter it selfe by practise, for whosoever hath not vertue is blind, & where the blind lead the blind,2. Pet. 1. 9. leader and follower, both fall into the ditch;Mat. 15. whereas knowledge followed with practise, procures an authority, and reverend esteeme amongst men, which I will make my first motiue, to induce this point.
How did S. Paul and his fellowes procure authority to themselues,Motiue. we (saith he) giuegive no offence in any thing;2. Cor. 6. 3. that our Ministerie should not be reprehended. Loquendi authoritas perditur, Ioh. 1. 20.quando vox opere non adiuvatur. Iohn the Baptist was had in such esteeme that some thought he was the Christ. What great things did Iohn to purchase such appla…se? happi… by some miracles hee wrought amongst them; but Nullum signum fecit, Ioh. 10. 41.Iohn did no such things whereby to drawe the wonder of men on him, it was onelyonly his mortified and sober course of life, which gained him this respect. Holynesse of conversation concurring with the measure of his vnderstanding. Timothy was a young man to whom the Apostle writes that no man should despise his youth, this may seeme not to hauehave layne in his own power, but the Apostle tells him how it may bee brought about, even by covering greennesse of yeares with gravitie of carriage,1. Tim. 4. 12. be vntounto thē that beleeue, an ensample, in word in conversation in louelove, in spirit, in faith, and in purenesse. Thus, if his speech be gratious, and powdered with salt, if his life teach religion, aswell as his learning, if out of louelove he doe all good offices to all men, if besides the vse of an edifying lenity, he hauehave spiritual fortitude, to further Gods businesse, if through faith he can conquer such difficulties as otherwise would weary him of well doing, if an habituall puritie accompany, & adorne the rest: Timothy though young, shall neither expose his profession to contumely, nor his owne person to contempt.
The growth of the Gospell is much hindred by our evill conversation,2 Motiue. because hereby we shut vp the kingdome of heauen against men,Mat. 23. 13. for we neither goe in our selues, nor suffer we them that are entering to goe in. Frustra al…os in…itabit adpiè vivendum qui nullum prae se fert pietatis studiū. The labour seemes lost, and the paines to perish of such as would plant pietie in others, and make the law of vnrighteousnesse his owne rule. Mans affection by nature giues more credit to the eye,Gen. 30. 37. then eare, and the eyes of his vnderstanding, like Iacobs sheepe, too firmely fixed on such partie coloured obiects, as say well, and doe ill, cause their affections to bring forth spotted fruits. The Prophet brings in God to demand disdainfully in the Psalme, with what face men of vncircumcised lips, and liues, dare presume to meddle with his mysteries. But vntounto the vngodly, saith God,Psal. 50. 16. why dost thou preach my lawes, and takest my covenant in thy mouth, whereas thou harest to be reformed, & hast cast my words behind thee? He speakes not by way of advise, or instructiō, it is not meet that the vngodly should meddle with my ordinances, &c. Nor vseth he a simple prohibition, let no vngodly man preach my law, &c. but with words of increpation, and sharpe reproofe he shakes them, saying, Cur? Why dost thou preach my laws? &c. Hee that steeps his tongue in religion, and staines his life with gross transgressions, that publisheth Gods law with his mouth and preacheth lewdnesse by his manners, is like the Phisitian that should minister at once two contrary potions to his patient, the one being soveraigne to prevent death, the other deadly to take away life; whereof the latter & worser hath this advantage, that the eyes fasten more firmely, and stirringly on things seene; then the eare of what wee heare:Segnius irritant animos impressa pe… aures, &c. and men are farre more aptly and liuely led by practice, then precept; examples, then edicts. Thou therefore that teachest another, teachest thou not thy selfe? Qui negligit recta facere, desinat & recta docere. Let him cease (saith Isidor) to teach well,Rom. 2. 21. that cares not to liue well. A spot in the face, doth more blemish the body then doth elsewhere a bile. Our moates are beames, our beames put out the eys of others, aswell as our owne, our moles, are mole-hils, our mole-hills, mountaines,Cum pastor per abrupta graditur ad praecipitium grex. sequitur▪ Ier. 2. 7. from the hight whereof some throwe themselues headlong, as if no evill were to be feared where we goe before. The theefe may with as easy censure steale the horse, as he that saith thou shalt not steale looke over the hedge. The Lord expostulating with his people for their ingratitude, saith thus. I brought you into a plentifull country &c. but whē you entered, you defiled my land. &c. A great and foule fault indeed and deseruing reproofe,Vers. 8. but farre overgone in greatnesse by that which followes. The Priests said not, where is the Lord, and they that handle my law knewe me not &c.
Christ called Peter, Mat. 16. 2….Satan, when if carnall reason might rule a case divine, he gaue no ill counsell. Master pittie thy selfe, &c. Now whether it be that others indifferences bee our faults, or lesser faults in vsus breed greater offences, both which hauehave their truth and place, though no place here to lessen Peters rashnes, yet that for which Peter is so roundly come over by our Saviour with get thee behind me,Vers. 23. Satan, the Pope would easily hauehave pardoned, or not so sharply censured for the intents sake. The number of the twelue Apostles was singularly & specially chosen amongst whō Iudas stood as a cypher in Algorisme to fill vp roome, or as Satan amongst the sonnes of God. HaueHave I not chosen you twelue,Iob. 1. 6. and one of you is a Divell? Such piety & faithfulnesse, aboue others,Iohn. 6. 70. had not beene required of Iudas, if he had not beene chosen before others to the office and dignitie of Apostleship, nor had he ever been clothed with so hatefull and odious a title, if the prophaners of so honorable a sanction, so sacred a function, were not most cursed of other creatures, and to bee counted the worst of all. A man of great science, and little conscience, whereto shall I compare him? hee is like an image which hath the head of gold,Humano capiti cervicem pictor equinam, &c. the body of brasse, or baser mettall, yea hee is more monstrous thē the Poets picture, which hath a mans head, a horses necke, with varietie of other formes, and feathers. Spectatum admissi. fletum teneatis? Can any eye but teare, any heart but breake, can our bones but shake at the sight of such? better it were for others, they had not beene Prophets, for themselues, they ha… never beene. Will men be moued so much with words, which they see confuted with contrary deeds? Hands are stronger to ruinate, then tongues to renew; The one to scatter, then thother to gather, those to pull downe, then these to build vp. Will they not say secretly within themselues, whilst our words sound in their eares, Cur ergo quae dicit, ipse non facit? If there were such danger in sinne, why would not he himselfe shun it? would he doe otherwise then hee saith? Thus we strengthen the hands of the wicked that none can returne from his wickednesse.…. 23. 14.
Our open reprehensions of them are so many secret and sealed condemnations of our selues. Comfort we other? we cast downe our selues. Threaten we other? we deceaue and send our selues to hell. Evill words corrupt good manners, but evill manners corrupt more, of Ministers chiefly. Others examples, if they be not lesse evill, yet are they lesse dangerous. But theirs are Basilisks which by their sight infect deadly.Mat. 6. …2. The light of the body is the eye, &c. The candle giueth light to them which are in the house,Mat. 5. 15. but going out, men grope after the walls, like blind men, & the snuffe is offensiue and vnsavorie: so if these eyes be darkned, these candles bee dimmed by some grosse offence,Qui ducunt, seducunt. the losse of their light misleads,Isa. 3. 12. their sent is vnsavorie, and both quenches many good purposes & breeds abortiue births in the hearts and minds of the beholders. Let your light therefore shine with such an ocular demonstratiō of your faith, that men may see to imitation, what by voice is vttered for instruction. Otherwise (as in too many) if ill life quench the light of good learning, as by profitable doctrine wee hew timber out of thicke trees, Psal. 74. 6. 1.so by dissonant condition, and contrary practice wee breake downe all the carved worke. Whereas if both hands were set to the Lords building, vprightnesse in liuing well, and diligence by teaching well, wee should bee knowne to bring it to an excellent worke. Salt is good, other things though they degenerate may notwithstanding by some meanes become profitable, after their corruption;Luk. 14. 34. 35. but if the salt hauehave lost his favour, wherewith shall it be salted? it is neither meet for the land, nor yet for the dunghill, but men cast it out: that goodnes is in such as hauehave salt in themselues; this contempt abides those that loose their savour.
Thirdly,3 Motiue the Gospell is hereby scandalized. For as others faults are oftentimes laid at our doores: so ours reflect after a speciall manner vponupon our profession; the very reason that the Apostle giues in the person of all, why they forbeare to giuegive offence. 2. Cor. 6. Servants are inioyned to count their Masters worthy of all honour,1. Tim. 6. 1. and that for this end, that the name of God and his doctrine, bee not evill spoken of. This which he requireth at the hands of servants, how much more ought it to be performed of such as are imployed in the best service, of the best master? Least the wickednesse of Elie his sonnes,1. Sam. 2. 17. cause men to abhorre the Lords offering. Woe be to that man by whom offence commeth, it were better that a milstone were hanged about his necke, and hee were cast into the bottome of the sea, thē to swim in that sea of sorrowes (wherein he should sinke infinitly, & never find bottome) which remaines vntounto him in the world to come. If any man beleeue not the woe here denounced, what hath he to glory in more, then the outside of a Christian? If beleeuing, he be not moued there with, his heart is as strong as a stone, and as hard as the nether milstone.I…b. 41. 15. Seeing then our enormities impeach that authoritie we should beare, and the Maiestie of that message which we bring, since they open the mouth of wickednes not against our selues alone, but our Gospell, which is greater then our selues, yea the name of God, greater then the Gospell; it behoues Timothie to walke more warily thē other men, and never to thinke that he hath taken heed enough till he hath beheaded sinne, if it bee possible in the conception, and held vnderunder every shadow, & shew (so farr as frailtie may obtaine) of outward evill.1. Thess. 5. 22. How many eyes are vponupon vsus? Who can bee attended with moe, or more sharply sighted? Spectaculum facti sumus, wee are made a gazing stocke vntounto the world, which hates vsus,1. Cor. 4. 1. 9. and to the Angels, which ioy in mans reformation, and to men, who if we slip,Psal. 38. 16. reioyce against vsus. The world with a malitious eye,Gen. 9. 22. 23. lookes abroad on our least blemishes; as the eye of wicked Ham with delight beheld that from which his brethren did avert theirs. Angells look on with gratious eies of tuition, to guard vsus in our waies: men, if some behold, & not the best of vsus, with single eyes, like that Aegyptian bird which picks wholsome food out of the serpents eggs; yet to other, and those the greater part, wee must restore the things we never tooke, as we knowe who did; and though our penny too be good silver,Psal. …9. 4. bearing both the stampe of profession and mettall of true sanctification, yet nobis non licet esse bonis, we goe not for currant with them who hauehave taught their tongues to depraue, and depresse what is well done, and they themselues cannot doe, applauding all contrary appea…ance,Psal. 35. 25. with there, there so would wee hauehave it. To what in offensiuenesse of life should this call, that such a multitude of monitors, be aboue, and about vsus? What warinesse, reverence, and strictnesse of carriage should this wring from them, on whom heaven, and earth seeme to pore, as on their proper and peculiar object?Re…. 4. 8. They should be like those beasts mentioned in the Revelation, which were full of eyes. Because more then vsuall vigilancy is required, to the discharge of so reverent, and high a charge. They should be Quercus i…stiti…. so rooted in righteousnes, that they bow not with eueryevery blast, but beare out the force of all temptations. When others limpe, wee must goe vpright. If they goe, we must runne. Be it they be fashionable in profession, profit not by affliction, ioyn'd in league with their corruption; for fruite, be as grasse growing on the house top, whereof the mower filleth not his hand,Psal 1. 29. 6 7. and in time of temptation fall away;Psal. 92. 12. & 1. 3. yet must we resemble Dauids Palme. In
The Qualitie of our site, or the soile we affect,Gaudet regius, &c. desirously meeting God in his appointed meanes. Isay. 12. 3.
The temper of our nature,A fimo laedi putant quidā. Plin. which must be so renewed, that dung annoy it not, (i.) it sort not with delight in sinne. Prov. 8. 13.Innititur oneri.
Our proofe in affliction, whilst we grow vnderunder the crosse. Exod 1, 12.Semper illi pomum est subna…cente alio.
Our fruitfulnes, faith working by a liuely louelove. Gal. 5. 6.
The seasonablenesse thereof, being neither vntimelygAs in such who are soone ripe in their owne conceit, & therefore too well conceited of themselues, & too censorious of their brethren., nor too latehIt is a timely endeauour that intitles vsus to heauen: for albeit none enter but such as striue, yet al that striue, shall not enter. Luke. 13. 24..
iHuius folia germina & …ortexin medicinam.The vertue of our leaues which must bee medicinall, whilst our lippes giuegive counsell, our liues good example vntounto others.
kSemper viret & non dejicit folia post decerptum fruetum.Their lastingnesse…, whilst they neither decay in colour, nor fall from the tree. We being as greene Oliue trees, fresh and fruitfull in the house of God. Psal. 52. 8.
To conclude this point, two things are carefully to bee eyed of vsus, a good name, and a good conscience more; this for our selues, that for others; this to secure at h me, against secret accusations, subtill suggestions of sinne and Satan, that, to warre abroad against euill surmises, false suspitions, slanderous tongues. care of conscience, with neglect of name, is a selfe-done wrong, mixt with a kinde of crueltie; care of name with neglect of conscience, is meere vaine-glorie. Cloathe not a good intention with an euill appearance, a misshapen coate may blemish a well shaped bodie, neuer was there euill so euill, that wonne not approbation, neuer goodnesse so good that escaped detraction. Not Davids, the man after Gods owne heart, Not Iohns the Baptist, then whom, there arose not a greater amongst men: Not Christs, the worlds renowned Sauiour, whose shooes latchet, Iohn thought himselfe not worthy to vnloose. Is the Disciple aboue his Lord? or the Seruant greater then his Master? then in reason not to exspect a better condition. It hath bin done to the green, in all times, that hauehave beene euer of old; what then shall become of the dry? Sibonum quod de nobis dicitur, in mente non invenitur, magnam debet in nobis tristitiam generare; & é contra, si malum quod de nobis dicitur, in nobis non invenitur, in magnam debemus laetitiam prosilire. If the good which men report of vsus, be not found in vsus, wee ought to be sorrie; therefore on the other side, if the euill spoken of vsus, be not in vsus, wee ought thereat to reioyce:Math. 5. 12. reioyce & be glad (saith Christ) for great is your reward in Heauen.