Contentment Leading a Christian, Sermon
THE HOLY WARRE, Proclaimed in a Visitation Sermon.
2 TIM. 2. 4.
No man that warreth, entangleth himselfe with the affaires of this life, because he would please him who hath chosen him to be a souldier.
THe parts of the Chapter are two: one hortatory, to the 16 verse: The other dehortatory, thence to the end.
In the third verse the Apostle exhorteth Connexion.Timothy to suffer affliction; and addeth a reason drawne from his calling, because he was a Souldier, a place of paines, of perill, and molestation: VponUpon which occasion he makes a description of a souldier by two properties in the verse read unto you including two duties more, which secretly he commendeth to Timothies practise, and in him to every faithfull Minister: 1 Not to entangle himselfe with secular affaires: 2 To please his Captaine.
But what have we to do with war? we are men of Peace, Ministers of the Object.Gospell of peace, and expected not this day an Herald of Armes, or a Trumpet to call us into the field: and doth not your Text forbid us to be entangled with such secular affaires?
First, Comparisons serve for illustration, Answ. 1. The use of comparisons.and conviction. For the first: high points are made plaine by them: for we cannot see the Sun in his own body, in water we may: and therfore it is, that Christ makes us understand our spirituall union, by the Vine & branches. For the second: high 2spirits are plained and checked by them: and therefore Christ, when he saw that neither Iohns austerity, nor his owne lenity would a whit move the Iewes to amendment, especially the Scribes and Pharisees, hee compares them to little froward and sullen children, whom neither piping nor mourning could prevaile withall, Mat. 11. 17.
This serves notably for both: and it is an argument à minori ad majus, If earthly souldiers doe thus, a shame for spirituall not to lay aside distractions, and seeke to please their Captaine.
Secondly, our Warre is a most honourable 2 2 Tim. 2. 3Warre: We warre not after the flesh, 2 Cor. 10. 3. We are souldiers of Iesus Christ, as may be seene in the former verse. We are not pressed into the field by a temporall Commander, nor stand in the face of bodily enemies, nor arme our selves with carnall weapons, verse 4. But wee fight the Lords battels, stand under CHRISTS Colours, contend against spirituall wickednesses, covered with Gods armor of proofe, and having our Captaine in the field before us for encouragement, and with us for victory. Why should we be heavy to be led out after him? Good Vriah would not goe home to his house, because his Lord Ioab did lie in the field: and if our Lord Iesus be in the field, what should wee doe at home?
Thirdly, Peace is dulce nomen, but 3especially that peace with God, and men, and our own consciences, whereof we are Preachers. But as peace is procured by warre, and the end of warre is peace, so we can never procure or preserve this peace, unlesse by warre we keepe under the enemies of peace: so that preaching of warre I ayme at peace, and to heare of a rumour of warre, which hath no other hurt then to establish our peace, is profitable.
Fourthly, a good and teachable heart will learne something from 4every thing. Christ frō earthly things taught heavenly: and not any thing but it ministred him matter of instruction, the sun, bread, water, other. And so must we, as frō this day of Visitation consider the day of Gods Visitation, wherein we shalbe countable of that we heare, or speake, or doe this day.
No man that warreth entangleth What this entanglement is not.himselfe. Souldiers must be free from distraction. Not according to the glossses of Papists, who say,
First, tstat Ministers must be free 1from marriage. If marriage be a distraction or defilement, as they say it is, then is it not a Sacrament. Besides, the Prophets, Aposties, Bishops, Presbyters, in and after the Apostles time: were married.
Secondly, That they must bee Monkes, and live a part, shut up from 2the world. But how then shall they bee examples to the flocke? 1 Pet. 5. 3.
Thirdly, that they must be voluntary beggars, which is a state of perfection, and freedome from encombrance. But 3with greater encumbrances, the Apostles had famililies, and Bishops must be such as can rule their owne families, wives, and children: and in old Canons the proper goods of a Minister must be distinct from the Churches goods.
Fourthly, it is not meant, that hee must not have any knowledge in humane 4.affaires: for then how shall hee resolve Cases of Conscience, and compound Controversies, which are Appendices of his calling?
But this is the meaning: He must What it is.absteine from such things as hinder his Calling, the course of his publike Ministery, for these causes:
First, because of the greatnesse of his function, whence S. Paul saith, Who is sufficient for these things?2 Cor. 2. 16
Secondly, Because of his owne weaknesse: being an earthen vessell, though filled, with heavenly treasure.2 Cor. 4. 7.
Thirdly, Because of the contrariety of the Word and the world: no man can serve these two Masters.
Out of the Title or Appellation of Mat. 6. 24.a Minister we may learne that,
Every faithfull Minister is a souldier, warring under Iesus Christ; Doctr. Good Ministers are Christs souldiers.not onelyonly as he is a Christian, but also as he is a Minister. As a Christian, hee begins his strife in Baptisme, and ends with life. As a Minister, it begins so soone as ever he sets himselfe faithfully to discharge his dutie. In two respects.Christ no sooner inaugurated, but begins combat with the devil. As a Christian, the place of battell is the world: as a Minister, the place is his speciall standing & office in the Church. As a Christian, his chiefe strife is with himselfe, his reason with his reason, his will with his will, and every part with other: as a Minister, his greatest strife is without him, fighting with the corrupt reason and wils of the wicked angels and men.
The Apostle especially aymeth at this latter, and so must we. A minister by vertue of his spe…iall calling is a souldier of God; and, not a common one, but a leader.
First, His Ministery is a warfare: The warfare it selfea speciall calling set apart to batter the walls of the Devils kingdome, and maintain Christ in the right of his kingdome: so that every good Minister must imitate Nehemiahs souldiers, hold the sword in one hand, and the trowel in the other; fight with one hand, and build with the other.
Secondly, his weapons are Ministeriall Weapons.gifts, of sanctification, and of his function; the use of which is, to stablish truth, and convince error. His contention stands not in the exercise of the strength of the body, but of the graces of the minde, faith, prayers, and teares. Nor his victory in shewing greatnesse and headinesse of Spirit, but in modesty, charity, humility, patience, and suffering. Christian fortitude is in ferendo, non in feriendo: not in smiting, but suffering.
Thirdly, his enemies are, Satan himselfe who stands at his right hand Enemies. Zech. 3. 1.to hinder him, as Iehoshua in his Ministery; and all the bands of Satan, or troups in which his chief power consisteth, as idolatry, empiety sin, error, the stubbornnes and pride of mans heart, which ever resisteth the truth of God; and all such persons as are more speciall agents and negotiators for Satan, as first, Heretickes, who are souldiers, but the divels Champions, and under 1his pay. Among them all, that which we must most oppose, is the heresie of Popery, which hath many great and resolute Defenders; who are souldiers too, but not of Iesus Christ, but of Antichrist, his arch enemie: and yet, because Popery should be manifest to be the mystery of iniquity, under the colours of Christ it fighteth against 2 Thess. 2. 7.Christ. Secondly, openly wicked and 2profane persons, who under a profession of Christianity sticke not to live as heathens, following the fashions of the world, and trading in the lusts of their owne hearts. Thirdly, secretlywicked men and hypocrites, who in 3shew professe Christianity also, but in heart cleave to the world, and their owne lusts, as Iudas did. Fourthly, Apostates and revolters, traytors unto 4Christ, who after they have taken his pressemony and good wages, turne into the enemies campe. Fifthly schismatickes 5and Separatists, who are not able to distinguish betweene the City and the wall, the body and the disease, the face and the spot, id est. betweene substance and ceremonie, and with as great heat fight against our Church, as against a Synagogue of Antichrist.
Against all these, as every Christian else, so especially the Minister must contend for the faith, which was once given to the Saints, Iude 3. But one rule must be observed in all these, We must intend paecem cum hominibus, cum vitijs bellum: peace with the men, warre with the vices.
Fourthly, they never want the just and lawfull causes of a necessary Causes of warre. Bellum benestū tur…i paci praeferendum est. Demosth. 1 2warre: as First, to suppresse spirituall enmities, as the Iudges did the heathens. Secondly, to deliver the oppressed: such as are taken captives of Satan and sinne, and laden with the bolts of lusts, 2 Tim. 2. 26. So Abraham rescued Lot, and David his two wives. Thirdly, to recover things wrongfully taken: Gods 3image, holinesse, righteousnesse, grace, and the Kingdome of glory. Fourthly, warre is publica quaedam vindicta: 4so Israel revenged the wrong done to the Levites wife. Fiftly, breaking of leagues is a just cause of warre: 5as 2 Kings 24. 1, 2. when Iehoiakim rebelled against Nebuchadnezzar, God sent against him the Chaldees, Syrians, Moabites, and Ammonites. So David served Hanun.
Now if the Ministery be a warfare, Use. 1. Ad agendum nati milites. Cicero. Dangerous warfare of Ministers. 1. Israel going into Egypt had no enemies: but into Canaan, never free.certainely it is no calling of ease; but he that is to enter into this calling, must looke for labour, paines, perill, disgrace, persecution, and, as a good souldier of Iesus Christ, suffer affliction. Never was there a more difficult and doubtfull warre undertaken.
First, in respect of the adversaries, Satan & all wicked men, who continually bend their forces against a godly Minister. Christ was no sooner baptized, but tempted: nor Paul sooner converted, but persecution arose. They are hostes iurati, the unholy, and yet that that calleth it self the holy league.
Secondly, In respect of the invincible 2holds they are to assault; even the kingdome and throne of Satan, which he hath been fortifying almost 6000. yeares, and hath so entrenched himselfe in the world, as onelyonly the power of God is able to cast downe his towers. Besides, what paines is required to subdue the stubborne heart of man, wch standeth diametrally opposite to the Gospel, and will not easily yeeld up it selfe? With what sweat and labour are those high thoughts, that are 2 Cor. 10. 5erected against god, brought under?
Thirdly, In respect of the aydes 3and fortifications, which the adverse party daily receiveth from Allyes and Confederates. The world (the devils faithfull Armour-bearer) sets upon a Minister on the right hand, with entisements, preferments, and encombrances, and ministereth a thousand occasions to call him from his businesse, that the devill may make havocke of the flocke: On the left hand it besets him with persecutions (if the former succeed not) as Iosephs Mistresse first used faire entising speaches, and, these not prevayling, fell foule with him presently.
Fourthly, in respect of the Ministers 4function and standing. He is a leader in the foreward, and forlorne hopes, that must stand the first encounter with fresh, fierce, and furious enemies. The chiefe ayme of an Army is against the standard-bearer: and David knew what it was to set Vriah in the first ranke.
No marvell then, if the Apostle would first of all arme Timothy against afflictions. What doe we souldiers dreame of ease and delicacy? What stand we upon sweat and paines, who are called to hazzard our blood? What, will we part with blood, and not with sweat? He mistakes his Cowards delight more in plumes of feathers, then martiall armes 01 service.marke, who thinkes the Ministery only a matter of maintenance and preferment: And people also, that thinke it an easie life to be a good Minister. A souldier must stand in continuall danger of his life, yea to the losse of his life: as Paul, whose life was not deare Act. 20. 24.to him, that he might fulfill his course with joy. Looke for rest and ease, when the field is won. In the meane time, the souldier of Christ must doe Militi multa agenda, patienda plura.many things, and suffer more. And as the markes of blowes and wounds are truest notes of a souldier, so are the markes of Christ, of a good Minister.
Againe, if Ministers be souldiers, Use 2.let them (with other parts of Christian Armour) put on these Ministeriall Ministerial weapons to be put on. 1 Courage.weapons.
First, courage and resolution. For, strength is for the warre: namely, of the minde. They must not be timorous and fearefull, as most of Gedeons souldiers (a nation whereof would do no good in this war) but couragious, like leaders and Captaines. The Proverb is, Tutiores cervi duce leone, quam leones duce cervo: It is more likely, that Harts will get victory, with a lion to their leader, then lions with a leading Hart. Ioshua a Captaine of the Lords battels must be of good courage, cha. 1. 7. So must Ministers be bold and confident in every good cause. And as a souldier goes out with an hostile minde against his enemies: so must we against sins and vices. Num. 25. 17. vexe the Midianites, and smite them, let them know you are enemies, because they evill intreated you. But alas! the Midianites know not many Ministers to be their enemies, they are so cowardly and faint-hearted.
This valour and prowesse will keepe a Minister from recoyling and retyring, and make him say with Nehemiah, Neh. 6 11.Should such a man as I flee? should I be weake as another man? no, I will dye rather. Pulchrior in praelio occisus miles, quam fugâ salvus. Better be slaine in the bed of honour, then be safe by running away.
Secondly, wisdome and counsell. 2 Counsell. foreign. Eurypid.Solomon adviseth, by counsell to undertake war: and Ecc. 9. 16. 18. better is wisdome then strength: as also the light of nature could say. Counsel with God: 1. With the word, that teacheth thy fingers to fight. 2. By prayer: as 1 Sam. 17. 45. David went against the Why should good friends be set at variance? Discendo ac ducente deo flamm…m inter et ho…es Progredior. And then, Dant tela locum flammaeque recedum. Aeneas.Philistine in the name of the Lord. Fight with sword & shield, word and prayer. Some wish a praying Ministery, not preaching. Plutarch in the life of Paulus Aemilius sheweth, how the heathens commended the prayers of a captain that prayed for victory, with his sword in his hand, and fighting called for ayde; and condemned them that withdrew from the battell, under colour of praying for good successe: because the gods accept not the prayers of Cowards; and because they were unreasonable prayers. Vnreasonable they thought it, that he who shoots not, should hit the marke, or that he should winne victory, who abides not the battell. Thirdly, consult with expert souldiers, by diligent reading the Scriptures, Expositors, Fathers, Controversies: these will instruct a man, which weapon to use, how and when, and agreeing with Scripture are like the sling and stone, by which David overcame Goliah.
Thirdly, sobriety. What good use 3 Continence.in warre can be made of a drunken and intemperate souldier? he runnes into the field without his weapons, or rather not able to beare up himselfe, much lesse to overthrow his enemie. If he strike, he is as ready to strike and wound his next fellow, as any enemy. How great reason had the Apostle to charge Titus, that Ministers should Tit. 1. 7, 8.be temperate, sober, no drinkers, that is, affectedly and excessively, either of wine or tobacco?
And one branch of sobriety is contentation with a mans estate: not to be covetous, but take up the lesson of Iohn Baptist (to the souldiers that asked him, what they should do) Luk. 3. be content with your wages. A litle will serve a souldier, much is a burden. Roman Captaines were poote themselves, and enriched their souldiers: insomuch as Publicola, Valerius, and Menenius Agrippa (great souldiers) kept not so much as to discharge their funeralls. They would enrich the State, not themselves. So we the Church.
Fourthly, conscience, and religious 4 Conscience.affections: Deu. 23. 9. when thou goest out against thine enemies, keepe thee from all wickednesse: for the Lord walketh in the midst of the Campe. These souldiers must not only have morall vertues, as Cesar and Pompey who were rarely gifted, but Theologicall, godlinesse and holinesse; on these stands the prosperity of this warre: Deu. 28. 3. He that hath so many enemies incamping against him, had not need make God his enemy too: nor be his owne enemy, as Bellonaes Priests who used to lance and cut themselves like the Baalites. A souldier Tertul. Apologet. cap. 9.standing in the face of his enemie must never be in such an estate, as wherein he dares not dye: no more must a Minister. And besides, a wicked Minister weakeneth the whole army, as Achan did the Israelites.
Of such souldiers, thus qualified, we may justly say, One shall chase a thousand, and two put ten thousand to flight, Deu. 32. 30. Because they go in the armour, strength, cause, and name of God; they shall surely prevaile.
Thirdly, if Ministers be souldiers, serving in the warres of Christ, then Use 3. All must joyne against …he common enemy. Divide, et impera. August.must they learne to unite their forces against the common enemy. Vnited forces prevaile much. It is a Maxime in policy to sow seeds of discord, and cast bones of dissention amongst enemies: for a Kingdome divided against it selfe cannot stand: discord in a City makes of one City two: and the same doth mutiny among souldiers, it makes of one Army two. Faction among souldiers was the overthrow of Ierusalem, which, while they agreed among themselves, was so invincible and impregnable, as no man on earth would have thought, that ever the enemy should have set foot within the gates of Ierusalem, as Lam. 4. 12. but when the fire of mutiny and faction was kindled in Sion, that one slew another, and burnt the Granaries and storehouses, then were the foundations of it devoured; that Titus himselfe, viewing the City being wonne, cryed out, We have had foreign.God to fight with us, and if God had not fought against them, they had never been foyled.
The light of nature could say, that the thickest wall of a City in peace, and the safest rampart in warre, is unity.
Would to God we that are led by the life of grace, would all labour to reare up and thicken this wall of the Church, the City of God. We cannot be all one in iudgement, having divers gifts both for kinde and measure: but we may be one in affection, and must. We cannot all thinke one thing: but we must all embrace charity.
Would God that wholesome law, called foreign, or immemory were Justin Hist. 5.brought in, that all former heats and injuries were forgotten, and buryed and rotten in the dust of Oblivion. Let the Midianites thrust every man his sword into his fellowes side: but let our swords, and pennes, and censures, and arguments be sharpned against the Popish Midianites.
Fourthly, if Ministers be souldiers, Vse. 4. Honor due o Miniers, hreefold.then people owe unto them double, yea treble honour. First, of reverence and respect. Commanders in the field are in places of honor. Elias was honoured as the horsemen of Israel and the chariots thereof. It is a signe of secure times, when souldiers arenot set by. How necessary a Captaine is in time of warre, a Physician in time of sicknesse, a reaper in time of harvest; so necessary is the Minister. Secondly, of prayer for their forces: while Moses held up his hands Israel prevailed. Thirdly, of maintenance: that they be not entangled with worldly affaires: 1 Cor. 9. 2, no man goeth to warre, of his owne cost. A labourer deserveth wages, and the souldier his pay. And seeing Tythes are appointed by law, as the most equall pay, the Law of God is, that the labourers hire stay not in thy hands all night. And the people shall finde the fruit, when without distraction the Minister doth apply himselfe unto them. But nowadayes, many that tend the flockes, scarce taste of the milke. And pity it is on the other side, if people justly complaine of their Minister, saying, Oh he is an hard man, he reapes where he sowes not, and gathers where he scatters not; he takes pay, but serves not in the field; feeds not the flock, but feeds upon it; preyes upon it, seldome prayes with it.
Fiftly, if Ministers be souldiers, we Use. 5. In re militari nunquam anar chia coleratur. Plato de leg. 12.must learne to keepe our rankes, and not runne out of our owne aray and standing. The campe is the souldiers City: the safest, fittest, and most honourable place for him: and an army out of order is as a body, whose members are out of joynt, which can neither march nor fight. No captaine can in reason command one souldier to two services in severall places of the field at once, nor can one souldier serve in two fields at one time. God likewise is not so unreasonble. And it is a sin for Ionas, who should goe to Ninive, to flee to Tarshish.
What have Priests to doe to bee Popes, heads of the Church, warriers, and welders of the two swords? Christ gave Peter a key, not a scepter. What have the Iesuites to do, to medle with all State-matters in Christendome, to dispose and transplant Kingdomes? which medling of theirs in other mens matters hath brought just hatred on them, to be cast out of many nations.
Is Christs Commission changed? Absolving of men from sinnes, into absolving them from civill obedience? Are these Iesuiticall Synonimies? I will give thee the keyes of the Kingdome of heaven, and I will give thee the thrones and earthly Kingdomes, to set up and depose whom and when you please? Is it all one, to be a fisher of men, and to fish for Kingdomes?
To come home to our selves: we must heare alwaies, Propter quod venis, hoc age, Hold this plough. We are called out from home into the field, and set apart by God to call others out of the world. Why then should we be inordinate in our care for the world? Aboveall other men, our speciall calling must not be entangled with inferior cares. The Levites were of Gods finding, to waite on the Altar. Why should we entangle ourselves with other mens affaires, as Peter, Master what shall this man Ioh. 21. 21.doe? Or with contentions and brablings in law, like common barreters? Why should any be a Minister of peace with Iacobs voice, and a man of warre, or a rough-handed hunter, as Esau was?
What are you, our Governours Commissioners, but sent to see to the keeping of our rankes and order in this battell? An Order established by Gods word, and example. When the Church was but in herba, or in the seed, and grew crooked in Paradise, God was the first Visitor, who set it in order again by the promise. When it was but in a family, the Patriarkes were Visitors. Iacob in his house which was then the Church, commanded them to put away their idolls, if they would feare the Lord, Gen. 35. 2. When it was in the Kingdome of the Iewes, the Prophets were Visitors: as Ezek. 8. the Prophet went farther. into the Temple, and still found more abominations. The son of God was the most honourable Visitor of his Fathers Temple, who made a whip, and cast out buyers and sellers. The Apostles after him (Act. 15. 36.) were Visitors of the Church, and were glad to see their order, Coloss. 2. 5. foreign: the word signifieth the Array of souldiers, well appointed against the enemy: VponUpon which words Chrysostome hath an Chrysost in Col 2. 5.excellent Glosse, foreign.
All good Visitations ever tended to the purging of the Church from idolatry, urging of men to Gods house and service, the casting out of buyers and sellers, the driving out of insufficient men, and planting a learned and able Ministery, the removing of scandalous and hurtfull men, as no Leper might come before the Lord, to stand before his Altar; the repressing of strange and corrupt Doctrine, which as strange fire might not bee offered before the Lord; the encouragement of the diligent hand, and the censure of open sinners, that others may feare.
These things set before you, and when the great Visitation-day commeth, wherein righteousnesse shall be remunerated, and iniquity be forced to hide her head, if the hills would be perswaded to fall upon her, and hide her, you shall be remembred in goodnesse for all the goodnesse you have done to the house of God, and the Offices and Officers of it.