Commentary on Titus

but my rightful true, and (as we say) lawfully begotten son, one that both resembleth myself, and is a right follower of me. The same word is used, 2. Cor. 8.8. where the Apostle persuadeth the Corinthians, to the cheerful relief of the poor brethren in Judea, by this reason that he might try the naturalnes of their love. Which commendation was of good use: 1. for Titus his encouragement, whom so great an Apostle so esteemed: 2. that the Cretans might with more respect and reverence receive him thus highly commended. 3. to distinguish Titus from some other of his sons, who a while fathered themselves upon him, but after falling from the faith, proved but bastards, and counterfeit, as Hymenaeus, Philetus, Alexander: Titus was not such a one, not Timothy, see 1. Tim. 1.2.

Doctr. 1. In that the Apostle poureth not out his commendation of Titus, neither this but upon good ground: observe how wary every man should be both whom, and to what ende, and how far they commend another, and yet this more especially, if their judgment be required or esteemed. Thus Paul commendeth Titus, 1. one well known to be worthy, and not out of partiallitie. 2. for a good end; the benefit of the Church, that his person and doctrine might be more lovingly embraced: and that this was his ende appeareth, 2. Cor. 8.23. If any inquire of Titus, he is my helper and fellow: or of our brethren, they are messengers of the Churches, wherefore show towards them the proof of your love. 3. he commendeth him sparingly, and is not lavish beyond the truth: Neither is he general in such elogyes, for scarce any else but Timothy received such a testimony from him.

Use. In this Seedplot of the ministry, whence young Titusses are to be commended unto the use of the Church: it standeth those in hand, who are to dismiss them with letters testimonial, not hand over head to give a rash testimony to everyone that requireth it: but know the party to be worthy, and one who shall not be found inferior to the testimony given of him: not because he is a friend or kinsman, or one whom thou wouldst prefer, neither for form or fashion; but because herein thou shalt discharge a good duty in faith to God, and his people.

Reasons. 1. Because the judgment of men in the places of Masters & Fellows of Colleges, are much esteemed and relied on. 2. it is a matter of much moment, to commend a man to be set over a people: for which function the Apostle asketh, who is sufficient? 3. the setting to a rash hand here, is as the rash laying on of hands; which sin the Apostle forbiddeth Timothy, not only in his own person, but even the communication with it in the persons of other men. 4. this rashness draweth not only thyself into the sin of false witness bearing, and that against the Church: but also it draweth others into the same, as Patrons, Prelates, being the collaters and Instituters to benefices: besides, it is a confirming of the insufficient party himself in his insufficiency, and a special patron of idleness; seeing every insufficient person by friends or favor, may procure an ordinary form; and be as far commended as the diligent hand. All these reasons, besides the example of our Apostle, should provoke our care in this, which is more then a matter of ordinary favor: and to imitate the circumspection of the Apostle John in the 12. of his third epistle; Demetrius hath a good report of all men, and of the truth it self; yea and we our selves bear record, and ye know that our record is true.

Doctr. 2. All are not natural sons that are so accounted; many that seem to be begotten to the faith, are no better then base borne, begotten only after the flesh as Ishmael, and still remain a strange seed. The Apostle had a clear eye, who perceived many false challenges, and unjust claims to be made to the inheritance by a number who were never natural sons, but only made a flourish, as though they had been the next heirs: and hence everywhere we are taught, that all are not Israel, who are of Israel, and he is not a Jew, who is one without: and though Ishmael seem a long time to have the right of the first borne, yet in the ende he is cast out of the house, and proveth disinherited.

Use. It standeth then all of us in hand, to look to our legitimation, least we loose the inheritance. It is not outward shows that will entitle us; he that will be the adopted son of God, must be the natural son of his ministers, and such an one as standeth not in the ceremony, but feeleth in his heart the sincerity of religion: it is more to be the natural son of the Church, then to come to Church there to hear, pray, and receive the Sacraments; it is more then to give good words to religious persons and exercises, which are good cheap: for a man may perform these outward services, and get praise of men, and yet want the praise of God: these things then must be done, but not insisted in, if we would have God to praise us. Quest. But what may we do to get approbation of God? Ans. Because the Lord who loveth, praiseth also truth in the inward parts, we must beware of guile; become Nathaniel's, men without guilfull spirits, get our hearts circumcised, that we may be Jews within, and not in the letter only. Examine then thy spirit into which the eye of flesh cannot pierce; but that spirit which is all an eye doth discern, and inquireth whether thy heart be his Temple, in which the Christian sacrifices of prayer and praise be daily kindled. Whether thy soul be his Ark keeping the Tables, and pot of Manna: that is, treasuring the word as a pearl, and thy portion. Whether that precious Jewel of faith, the cleanser and purifier of it be there? Whether his fear, that vigilant Centinel of thy soul, cause it to depart from every evil way? Whether a good conscience like a Cynthius or monitor, be ever watching thee, and pulling thee by the ear in thy slidings: he looketh how his spirit is entertained, whether fruitful in his graces, quenched in his motions, or grieved by thy sins: he seeth how thy heart affecteth his Ministers, whether thou with Timothy, as a natural son with thy father, seruest in the Gospel. These are things which must commend thee to God, as being lively sparks of his own image, far passing all shows and semblances, which are but as a painted fire, not any whit warming the heart, but leaving it frozen in the natural dregs of sin.

In these words is laid down the form of the Apostolical salutation. Which is a prayer containing two parts: 1. the enumeration of the graces he wisheth for Titus, and these are three, Grace, mercy▪ peace. 2. the persons of whom he craveth these, who are the first causes of them: and they be, 1. God the Father. 2. the Lord Jesus Christ: further described by his proper office, our Savior.

In the words, 1. of the meaning, 2. of the doctrine.

By grace, is meant the free favor of God, accepting us in his Christ, and not any gifts of grace, which are the fruits and effects of it. I call 〈◊〉 a free favor, because else were it not grace, if it were not freely given.

By mercy may be meant the former, and that not idly added, because the freedom of this grace might be more lively expressed, and confirmed; and yet because mercy hath ever an eye to misery, I rather understand hereby some fruits of that former grace of God in Christ: such as are remission of sins, justification, sanctification, and life eternal, by which we are freed from all misery of sin and punishment, in pa • t here, and in whole hereafter.

By peace is meant the effect of this mercy, and that is peace with God through Christ who is our peace: peace with the creatures, and peace with our selves inward and outward: so as in these three terms, in this order depending one upon another, is requested whatsoever can make to the accomplishment of happiness, temporal or eternal.

From God our Father ] This title of Father is attributed unto God, either, 1. essentially, or 2. personally: when essentially, it is taken for the whole Trinity, as Deut. 32.6. Do ye reward him, O foolish people? is he not your father? In this sense God is a Father two ways: 1. generally of [ 1] all nature, and natural things, in that he frameth and governeth all his creatures, yea, men and angels. Thus he is called the father of spirits, Heb. 12.9. and thus is Adam called the son of God, Luk. 2.38. and angels the sons of God, Job. 1. and of both may be spoken that of the Prophet, have we not all one Father? Mal. 2. 2. More specially by grace, [ 2] of those who are adopted and renewed by grace: and thus God is properly our father in heaven, and no man is to be called father in earth. Secondly, when God is personally called father, then it is to be taken for the first person: and this title is given principally to the first person in Trinity: 1. because he is the Father of the second person the word, by nature, and by eternal generation. 2. because he is Father to Christ, in respect of his manhood, not as to other men, by nature, or grace of adoption, but by personal union: the human nature subsisting in the person of the word. 3. because from both these followeth, that by Adoption he becometh the father of all the elect being members, and making up the body of Christ. And this is the respect wherein God is termed Father in this place, both because it hath relation to the second person here nominated; as also because in prayer we must repair to God the Father, in Christ our head and Mediator.

And our Lord Jesus Christ ] Christ is Lord in himself, as God and Lord over all, blessed forever, both in that he giveth essence, and sustaining to all things; as also possesseth all things; and ruleth even the most powerful and glorious of all creatures, and is called Lord of the Angels ; much more over the Devils themselves. Again, he is our Lord, 1. as Mediator, we being his inheritance given him of his Father. 2. as a Redeemer, purchasing us being captives, and thralls to Satan. 3. as a head of his Church, quickening and governing the whole body of it, whether militant or triumphant. 4. in regard of his power and dominion: for to him all power is committed in heaven and in earth, who hath put all things under his feet; in him we hold all things, as in capite, and to him we owe all homage and subjection in all obedience, both active, and passive.

Quest. But how can Christ be a Lord, seeing he is everywhere called a servant?

Ans. Christ considered in the office of Mediatorship, is after a special manner a servant of his Father: and so his Father calleth him, for my servant David's sake: and, Behold my servant: because he faithfully served him in the work of redemption, in that he was made man, came into the world, fulfilled the law, prayed unto his Father, and was made obedient even to the death: yet all the while of his service, he remained a Lord in himself, and by his service became the Lord of his Church, & redeemed ones, in a special manner.

Our Savior. ] There is no other name given but this. Object. The Father and the holy Ghost save also. Answ. Although all outward works of the Trinity, which make for our comfort and salvation, are undivided, as being one, and coworking; yet in performing them, we must observe an order among them: the Father is the fountain from whom, the Son for whom as a meritorious cause, the holy Ghost by whom we communicate of all blessings: so all three save, but the Father by sending the Son, the Son by paying the ransom, the holy Ghost by applying it: so all create, redeem, sanctify: yet observing this order and manner of working; when the works are more personally attributed unto them, creation is ascribed to the Father, not excluding the son, and holy Ghost, redemption to the Son, and sanctification to the holy Ghost. Which order is rather here to be observed, because our Apostle expresseth it in his prayer for these graces, when he craveth them both from the Father and the Son, not excluding the holy Ghost: whereby we are taught, how to direct our suits also, namely, that the Father, by the Spirit, through his Son our Lord Jesus Christ would enrich us with grace, and the fruits of it. Object. But there are other saviors; as Joshua, and other Judges, and Kings: yea, Prophets, and Ministers, are called saviors. Ans. 1. These all were men, and as men saved▪ But of Christ it is said, Behold our God, he shall save us. 2. Some of them, as Judges, were typical saviors, saving, 1. the bodies, 2. of one people the Jews, 3. from temporal death and oppression; but Christ saveth the bodies and souls of all believing Jews, and Gentiles, from hell and condemnation. 3. Others, as Prophets, and Ministers, are only ministerial and instrumental saviors, not properly: only for sundry causes the work of the efficient, is ascribed to the instrument, whom the Lord useth in publishing this salvation: but Christ alone saveth by meriting and paying the price, and bringing home to the heart this redemption. Object. But we have yet sin in us, and therefore are not saved from it. Answ. We are saved even for the present, from the wrath and poison of it in part, & forever from the damnation of it, so as the strength of it is gone.

This is the meaning of this salutation, which being a prayer, showeth us, both of what kind our salutations ought to be, in which we would testify our love, to whom we write, namely, to wish them the best blessings: as also in what manner; not sending formal salutations without feeling, abstracting courtesy from conscience: but they must proceed from a religious and reverent affection of the heart: for every prayer ought to come from the heart, and as having God himself a witness of the truth of the spirit in such wishes; as Rom. 1.9. and Phil. 1.8.9.

Now the principal lessons in this prayer are two:

• 1. That the free and everlasting grace of God in Christ, is the foundation of all blessings spiritual and temporal.
• 2. Peace is the fruit of the grace and mercy of God.

Doctr. 1. The grace of God is the whole sufficiency of his people: the first, middle, and last cause of every good thing, conveyed unto them or issuing from them: not once did the Lord enforce this point upon his own people, teaching them by things temporal, their spiritual estate and condition: Deut. 7.7. The Lord set his love upon you, and chose you, not because you were moe in number, for you were the fewest, but because he loved you: &, cap. 9.4.6. Say not in thine heart, because of my righteousness, the Lord hath given me this good land: for thou art a stiffnecked people: and were they not yet further off from meriting and procuring to themselves spiritual blessings, and that heavenly Canaan, and everlasting rest prepared for the people of God? and if we consider our condition, before this grace be revealed and shine upon us, are not we in our blood, when the Lord first covereth us with his skirts? and no eye but his pitieth us: he calleth us with Adam out of our thickets, when we run from him, and are hiding our selves, then finding us, when we would not be found.

Use. 1. To confute the Popish doctrine, which depresseth this grace of God, and endureth not that the castle of a man's salvation should be altogether founded without himself, or built without his own strength: while it teacheth, that there are some meritorious works, which serve to prepare men to their justification: and that there is a cooperation of man's will with God's grace in the first act of conversion: a doctrine full of pride, and vanity; as though the Lord did not first by setting his love upon us, make us lovely, rather then find us so. Besides, if our justification & salvation were partly by grace, & partly by our own dispositions & preparations; grace were not every way grace, & consequently no grace at all. The Prophet Hosee showeth the nearest reason that we can reach unto of this grace of God; I will love them freely: but wherefor? not for any disposition or desert in them, but because my wrath is turned away. If we be about the doing of any good, it is not I, saith Paul, but the grace of God in me, that doth it: for as it was in the building of the second Temple, Zerubbabel who represented Christ, must lay the highest stone of the building, notwithstanding the high mountains, that is, the strong opposition of the enemies: and this he must do, not by army or strength, but by his spirit: so in this living Temple (which we are) the Lord himself both foundeth the lowest, and layeth the highest stone, not by our arm or strength; nay we rather have mountains of impediments to hinder this great work, and our selves are the greatest enemies to our own building; but by the power of his spirit, which maketh all plain before him. Yea further, whereas the abstaining from the least evil, is good, though the least good; even this is denied to our power, and laid out of our own reach, and must be given us from the father of lights. Let the Papists therefore sacrifice to their own nets, and burn incense to their yarne, as though their own hand had made them rich, and their own arm happy: but let us labor to see, 1. how woeful creatures we are by nature, and be ashamed of our selves, and sins: 2. fly to this infinite grace and mercy, which is the living fountain of our welfare: 3. return the praise and honor of all our good, to the right author of it: which is the right use and end of all the doctrine of free election, justification, vocation, and salvation: all which are noted by Paul, to tend to the praise of the glory of his grace ; yea and of all the Gospel, which is to stop every mouth, and cause all that would find salvation and happiness, to seek, and find it only in God, and the riches of his grace.

Use. 2. This free grace being the fountain of all blessing, it behooveth every man to seek it in the first place for himself, and others to whom he wisheth any good: get grace for thyself or another, thou hast gotten peace: a lesson observed of few Husbands, Fathers, Masters, who whilst they beat their heads till thy quickly become hoary with cares for the purchasing of outward things for themselves, and theirs, scarce dream of the best blessings, and of purchasing (by laying hold of the covenant for themselves and theirs) the grace of God in Christ, which is the portion of very few. Many say, who will show us any good, and can rejoice when their corn, and wine, and oil is increased: but to say, Lord lift thou upon us the light of thy countenance, is the voice of the smallest number. Thus it is too plain that the spirit of prayer and supplication hath no delight in the most; who can heartily pray for daily bread, for health, for wealth in the want of them; but neglect the fountain which is God's grace, and mercy in Christ: and no otherwise do they crave for others, then they have done for themselves: in these distempered prayers resembling sick persons, both in that they have more sense and grief for the fits of their sickness, then for the cause: as also that they most desire that which standeth with the feeding of the vicious humor, which should rather be purged and expelled. The spirit of God is the spirit of wisdom, and directeth to a more compendious way of prevailing with God; and so teacheth us to ask, as that we obtain far more then we have asked, or that which is far better.

Doctr. Only they that are by grace and mercy accepted of God, have their portion in this peace here mentioned. Reas. 1. Peace, that is, all kind of prosperity is promised only to the godly, Psal. 1. they shall [ 1] prosper in every thing: and the Apostle pronounceth it, only upon the Israel of God. 2. it is accordingly bestowed upon those only, that are justified by faith, Rom. 5.1. seeing they only have peace with God, which [ 2] is the principal part of it. 3. to show it to be a fruit of God's grace, sundry phrases in Scripture might he alleged, as that it is called the peace [ 3] of God, Philip. 4.7. and that God is called the God of peace, 1. Thess. 5.23. as also that difference which is worthy to be observed, between the salutations of the old and new testament. In the Old Testament, grace and peace are never joined: the ordinary form of salutation was, Peace be with thee, peace be to this house, go in peace: but the Apostles after the mystery of redemption was revealed and perfected, before the ordinary salutation, prefix this word, Grace, or mercy, or both; that as they are never joined in the Old Testament, so are they never separated in the new, to show that we cannot look to have one of them alone, or separate them, no more then we can safely sunder the branch from the root, or the stream from the fountain.

Use. 1. Here is another motive to stir up every man to seek to partake in this grace, even as he desireth sound and settled peace. Who is the man that desireth to see peace and good days here upon earth among men? let him lay the foundation of it above with God. Wouldest thou not offend men, nor that men should offend thee? be careful that thou offendest not God. Wouldest thou be at peace with the creatures, and have a league stricken with the stone in the wall, and beast of the field? the way is, by being at one with their Creator, whose hosts they are: then shalt thou walk safely upon the lyon, & tread the basilisk under thy feet: wouldest thou find inward peace in thine own heart & conscience to stablish thee in thy combat against terrors of sin, and temptations of Satan? thou must serve under the Prince of peace, and become a subject under him; who will possess thee with such peace, as shall make thee in mourning and suffering persecution for righteousness rejoice, not only in the promise, but in thy possession of a present happiness: wouldest thou have all enmity subdued under thee, and thine enemies become friendly? then let thy ways please the Lord. In a word, wouldest thou enjoy all prosperity? acquaint thyself with God, make peace, and thou shalt have prosperity: become a child of the Church, for much peace shall be to her children. Humble thyself, sue for mercy, else thou shalt never see peace, and the rather, because desperate sinners have neither peace with God, nor themselves: secure sinners have peace with themselves, but not with God; only repentant sinners, who in hungering have obtained mercy, are at peace both with God and themselves.

Use. 2. If peace be the daughter of Grace and mercy, then is there no peace to the wicked man, because he hath no assurance, no feeling, no not so much as a true desire of this grace and mercy: necessarily therefore do they want, 1. grace with God: for they are as tenants that live out of the favor of their landlord. 2. Peace with their own consciences, for howsoever they may slumber for a time; or be benumbed, and past feeling, or feared and cauterized as by an hot iron: yet if God touch them never so little their conscience is like a wild beast hastily wakened, which having laid couchant a long time at the door, is now gotten in upon them, and ready to pull out the throat of their souls, as wrestles as Cain's, or Judas, forcing them to fly when none pursues them. 3. not with the creatures, who are all armed against him, who by sin taketh up arms against their creator.

Object. But none have more peace then the wicked man, he prospereth in the world, all things go with him according to his hearts wish. Isaac goeth to slaughter, while Ishmael sitteth secure at home. Jacob keepeth sheep, while Esau hunteth and taketh his pleasure: none of all Joseph's brethren are sold and bought, cast into the pit, and prison, but himself: how is it that even the godly have almost slipped and fallen at the wicked man's prosperity, if he have no peace?

Ans. They have indeed a kind of peace, but 1. it being all outward, not inward, nor grounded on peace with God, nay abstracted from it; let it seem never so fair and flourishing, yet is it deceitful, unsound, and vanishing: Job compareth it to a dream, and affirmeth that the wicked's joy is but for a moment: so as let his excellency mount up to heaven, and his head touch the clouds, yet shall he perish forever like his dongue: elsewhere the Holy Ghost compareth it to the crackling of thorns under a pot, which make a fair blaze, and a great noise for the time, but all is done almost as soon as kindled: it deceiveth them when they most lean unto it, the Lord snatcheth it from them, or them from it suddenly, which maketh the Prophet say, that the Lord will make their sun go down at noon day: as Baltazar sunk down at his banquet, Dan. 4.2. As it is uncertain, so is it unsound while it lasteth, being a rejoicing in the face, not in the heart, like that of the thief who laugheth on the ladder: even in their laughter their heart is heavy, and of all their rejoicing, a man may say as Solomon of laughter, separated from the fear and grace of God, I said thou art madness, and the ende of it is heaviness. 3. That their rejoicing hath such a sudden ende, is a misery; but to be waited on with such a woeful ende, is fullness of their woe: for according to that of the Prophet, not only while they seem to be blessed, the Lord curseth their blessings, but in the ende he taketh them in fetters, who have so long walked on snares, Job. 17. and bindeth them under that everlasting curse: the way seemed right unto them, but the issues thereof are death. Stolen waters were sweet, but now they know that the dead were there: all this while their prosperity deserved nothing less, then the name of peace: it was rather a truce for a time, which once expired, the Lord is up in a • mes, for further revenge against them. Let us therefore say with Job, Let the counsels of the wicked be far from me: of whom, some are never so quiet, as when their sins cry loudest for vengeance: others extol the peace and prosperity of that people, that have no means of grace and mercy: some shamelessly say, the world was better when we had none of all this preaching, but there was more peace: others are secure in a peace which hath beginning in the flesh, and ariseth from the sudden feeling of some worldly delight. But let us only affect that peace, which is an effect of God's mercy in Christ, which ariseth from sorrow for sin, and which is a fruit of righteousness: for so it shall come to pass, that when the wicked's own counsel casteth him down, we shall be able to say, There, there are they fallen, but we stand up, because their peace was in the face, ours rooted in the heart: theirs was an heritage hastily gotten, and suddenly forgone and forgotten, but our peace and joy, shall none be able ever to take away.

Now we come to the second part of this Epistle, which containeth the narration, and the subject matter of it. Wherein partly to authorize Titus, and partly to encourage him: 1. the Apostle maketh a declaration of the place and duty to which Titus was destinated, and unto which he was incited, from the final cause [ being therefore left in Creta. ] 2. he giveth him direction, how to carry himself in it.

The duty enjoined Titus, is twofold. 1. General, to correct things that remain. 2. Special, to ordain elders, that is, to institute Ministers, and Pastors, and that in every City: that is, where there was a body of people to set them over.

The direction is also twofold. 1. more general, As I commanded thee. 2. more special, If any be unreproveable, &c.

Before we come to speak of the 2. branches of Titus his duty; we are to consider the entrance thereto, in these words, For this cause I left thee in Creta: which words offer unto us some worthy considerations.

1. Note. That the Apostle himself continued not long in Creta after there appeared an outward face of a Church, but went elsewhere to gather men to the faith; wherein his faithfulness appeared, in the diligent performance of his own administration: for the office of the Apostle was to plant Churches, and to leave them to others to water: to found the house of God, as master builders, but other laborers must build it up: to travel in birth till the Churches of God were formed, but left them to others to bring up; to make Disciples, but others must confirm them.

Which lets us see the difference between the Apostle, and the Pastor. The former is as the Lord's leiftenant to set Christ in the possession of his kingdom; the latter is as a deputy to keep him in possession. The Apostle gathereth a flock of the wild beasts of the forest, the Pastor must stay to feed, and attend upon that flock: the Apostle must change his place upon immediate commandment; the Pastor may not: for he must be ready at all assays to feed the flock depending upon him, 1. Pet. 5. he must always present himself as a pattern and example unto it, 1. Tim. 4.12. except we will say that the ordinary Ministry of the Gospel, is not as straitly bound to duty, as the ordinary Minister of the law: for the Priests must always be ready in the Temple to answer all doubts, as Eli, 1. Sam. 1.9. to keep in the holy fire, and lights; to receive all sacrifices and oblations, to renew the bread before the Lord: yea and for this end was that institution, that the Priests might not dwell far from the Temple, but their houses were built close to it, according to the pattern of David, 1. Chro. 28.13.

Yet so, as by the Churches call, a Pastor whose gifts are found fit for such a purpose, may be sent from his place (if in the interim it be sufficiently provided for) either to gather a Church, or reduce such as have gone astraie. See 2. Chron. 17.7.9.

2. Note. That Paul departing from Creta, leaveth them not at six & sevens, neither neglecteth the business, and work he had in his hands; but leaveth Titus to perfect that which he had begun. Herein teaching us, that every man whom the Lord hath called to do good in his Church, and whose conscience stirreth up his care; must find in himself this holy desire, that the Lord's plow be ever followed: his building ever reared: his work ever furthered by all, but especially so far as lieth in his power by his own means; and that both in the places abroad, as also where he liveth. Paul careth not only for the Churches where he becometh, but where he hath been; and this was the ground why he left Timothy at Ephesus, 1. Tim. 1.3. and Titus here at Creta, upon which occasion he wrote both these Epistles. So should every man in his place, whom God honoreth to be the beginning of any good thing imitate that worthy Nehemiah in his care, Remēber me, O God, & blot not out my kindness: that is, suffer not thy worship restored by my means in Jerusalem to be defaced, and much less abolished. In like manner, if a man be called from his place, so as he must leave it to another, his care must be, that it be furnished with a fit man. Elijah when he was to be taken up, walking with Elisha, whom he knew was to be his successor, by prayer obtained for him an hard request; namely, the doubling of his own spirit upon him. Memorable is the speech and practice of Moses, who when the Lord had bid him go up into the Mount, and see the land, and then die: he neglecteth himself, and forgetteth after a sort, his own present death, and breaketh out into prayer for the people: O Lord God of spirits, appoint a man over the congregation: 1. that he may be instructed to go in and out: 2. least this people be as sheep without a shepherd: Neither would Christ himself the mirror of grace, ascend up into heaven, before he had appointed furnished men for the building up of his body: his earnest charge to Peter, and in him to all the Disciples, and their successors, that if ever they lou • d him, they would feed his sheep, showeth the care of this great shepherd of our souls. Men need not be provoked to provide for their children, while yet they are with them, that it may be well with them after their departure: and should not spiritual fathers do the like for their children, to whom they are tied by a strayter bond.

Fearefully sin they against this example, who while they craple and couple livings together, that they may fill their own bellies, and have there portion in the fleece and fat, neither stay themselves, to teach as they ought, nor yet leave any Titus behind them (of whose sufficiency we heard before) to redress things that remain: but offer the sheep of Christ to the wolf, and sell souls for pieces of silver, and morsels of bread. The men of God were wont to extend their care for God's people (with neglect of themselves) even to the time of their departure ; yea and after, although they might seem to be loosed by removal, or at least by death: but these feel no weight of such an heavy burden, which presseth them even for the present.

3. Note. That the Apostle thus sending Titus, he will have him consider the end of his calling and placing, both to provoke himself to diligence, as also to obtain for him more liberty, and authority in that Church where he had left him: and it was no more then needed, for to go about to innouate and reform a whole Island, having an hundredth cities in it, and bring new offices and officers among them; might both exasperate the one, and altogether discourage the other, & to both seem a thankles business. But now if Titus shall think with himself, This is the end of my calling, wherein God requireth my faithfulness: and if the Cretans shall conceive within themselves: for this end was Titus placed amongst us; both to settle things that are wanting, and to reform things that are amiss: this consideration could not but move and persuade both of them to a mutual, and comfortable consent in the business of Christ, and a loving entertainment one of the other.

Which teacheth, that that man who would Christianly, and comfortably carry himself through any calling, must ever have the end of it in his eye. The Magistrate must set before • is eye, that he is the Minister of God for men's wealth, and that therefore he must not carry the sword for naught; but necessity lieth upon him to execute the judgments of God. The Minister must propound before him his end, which is the gathering together of the Saints; hence a necessity is imposed upon him, and woe to him that not aiming at this end, preacheth not the Gospel. The private man must set before him the public and common good, and in his whole course aim at that. The efficacy of which argument is such, as that the Lord himself most usually urgeth it in stirring up men, to the right receiving and use both of spiritual blessings, as also the holy fruition of temporal mercies. How doth the Lord urge his people to the pure use of his holy ordinance of marriage, otherwise then from the three ends of it. 1. in that thence they must expect an holy seed: 2. for avoiding of fornication: 3. from the comfort of a fit help, and a comfortable companion, Mal. 2.14. compared with 1. Cor. 7.2. and Gen. 2.18. So as look what Mordecai said of Hesters advancement, Who can tell whether thou art come to the kingdom for this time? let every man say of his own gifts: why hath God given me learning, wealth, advancement; surely for some good ende in the Church or common wealth: and how dangerous a thing is it to pervert God's ende in giving his gifts?

And further from hence, let him that would take a compendious way, to entertain the Ministry, always behold with one eye, the end of it: for otherwise it will often seem harsh, and intolerable: flesh willingly abideth not the handling of the Minister: oh no, meddle not with mine eyes, my deer and tender sins: the body abideth not the pulling out of eyes, or cutting off of hands and feet: so as let the Minister come to saw or fear a desperate member, there is such reluctance and opposition, as maketh a whole parish too little for the Minister and people. The cause of all this is, they consider not this end of the Ministry. If they could thus reason; for this end is this man set here, to be the watchman over the house of Israel, to sound a trumpet against the sins of Judah, to redress our disorder, to plant God's graces amongst us, to beat down sin, superstition, ignorance, profaneness; then should we not here such graceless speeches, as Corah and his company utter against Moses the man of God; Who made him a controller? he is very busy to meddle with such and such things, which concern him not; come let us smite him with the tongue: and much a do is there to keep Zidkiahs fist from Michaes face. Whereas if they could think them the Ministers of God for their wealth, (as the Apostle speaketh of the Magistrate) or if they could conceive them to have the watch of their souls committed unto them: either of these arguments▪ by the judgment of the spirit of God, would be strong enough, to enforce reverence unto their persons, and obedience unto their doctrine.

Now to the duty and office of Titus: the Apostle reduceth all his labor to two heads. 1. the reforming of things that remain. 2. the appointing of elders in every city. In the order of which precepts, the Apostle showeth, that the way to plant God's ordinances, is first to redress and remove such disorders as make most opposition: for Dagon and the Ark will not stand together, but one will fall down on his face. As it is in the natural body, so is it in the Ecclesiastical, if there be a predominancie of some peccant humor, that must necessarily be first purged out, before any means can be to purpose used to breed good blood and humors. Never did any of the kings of Judah any great matter for the establishing of true religion, till they had rooted out Idolatry, and broken down the altars and groves of their Idols: Asa took a right course, to bring the holy vessels, and things dedicated to the Lord's house into the temple; when he broke his fathers idols, took away the Sodomites, put down his mother Maacha from her regencie for her idols, and burnt them by the brook Kidron. See the like in Hezekiah, 2. Chron. 31. who gathered all Israel to break down altars, cut down groves, cast down the high places; and then made the divisions of the Priests and Levites, according to their ministry in the Temple. Of Josiah, see c. 34.1. ad 8. Yea, Jesus Christ the wisdom of his father, could not, nor did establish anything until in his first sermon he had reformed the gross expositions, and Pharisaical glosses, whereby they had corrupted the law: teaching the same truth with our Apostle, that the redressing of disorders is but a way and means of planting the Lord's ordinances.

Use. We pray that God's kingdom may come everywhere, and that the Lord's ordinances only may take place in his Church; now that this may be effected, we must also pray, that he would overthrow the man of sin, and disperse the mists of darkness in all countries, which trouble the shining brightness of the Gospel: that the whole bondwoman may be cast out, which standeth against the right of the right heir; that the head and tail of Antichrist may be cut off, and that no stump of Dagon may remain to keep out the institutions of Jesus Christ.

For the former of these two: It will first be asked, what power Titus had to control disorders in this Island; and if he had any, whether it did not derogate from the power of the civil Magistrates? Ans. Titus had a ministerial power, which no more derogated from the sovereign power of the Magistrate; then if the Gospel were now established in it again, would it weaken the power of the Venetians, in whose hands now it is: nor no more then the power of the Gospel, doth weaken the states and scepters of Christian Princes, which indeed are stablished by Christ's scepter. The reason is, because the power of the word and sword of the magistrate and Minister, are of a diverse nature: for although both of them have their power from God; and one general scope, which is the good of men; yet in them is it far different. 1. In their object. The one hath power over all men, and all the things of men. The other hath power over all men, but only in the things of God. The one bindeth [ 1] the outward man, his body, goods, life, conversation: the other the inward man, his soul, conscience, and spirit, of which God only is the Lord: the one ordereth causes Ecclesiastiacall according to the w •• d, the other only may execute them. 2. In their manner of commanding. The civil power may command obedience to it self in it own name, as [ 2] having under God, the power in himself: but the ecclesiastical or ministerial power, is not in the person of the Minister, but in Christ, neither can he command obedience to himself, but unto Christ, nor come in his own name, but in Christ's: as being (not his Leiftenant as the Magistrate, nor his vicar, for as he is Mediator he hath not any, but) his Minister only. 2. the civil power may absolutely compel the outward man, but the ministerial can only persuade and exhort. 3. In their means of enforcing. The civil hath the use of the sword, to arrest, imprison, make [ 3] war, execute the sentence of death upon malefactors: the ministerial can only either by admonition cure, or excommunication cast out the obstinate offenders, and esteem them as Publicans and heathens. The weapons of this warfare are spiritual, as doctrine, exhortation, admonition, reproof, good life, &c. This latter then while Titus exercised, he encroached not upon the civil Magistrates power, nor weakened, but strengthened it. Christ himself although the rightful King of the Jews, would not so much as devide an inheritance; but subjected himself to all tributes, and hard sentences; and yet all his life and death was nothing else, but the establishing of his own scepter: one of these powers is the ornament, and muniment of the other: and therefore let none commit Moses and Aaron together, but esteem it as a sweet union when David and God consult together: Iehoiadab and Joash; and when Josiah standeth with Huldas the Prophetess: and for a man to oppose the ordinances of Christ, with this human ordinance, is to set the body and soul together by the ears. Not therefore the faithful Ministers of Christ, but such as stand with the beast and his ordinances, and with the Antichrist of Rome, are enemies unto magistracy, and weakeners of the power of Princes, while they teach, that all Ecclesiastical persons are to be exempted from the civil power; while they bind their hands, in freeing their subjects from all obedience, even in civil commands, and while they highly dishonor them, in giving the Pope a power over them, to set them up, and depose them at his pleasure, and that in thei • own dominions, where they are only under God.

And here first may be noted, that after the Apostle had taken great pains in the planting of this Church of Creta: yet were many things wanting and defective still: for Titus is left behind him, to redress things defective, which must not be conceived, as that the Apostles either thorough ignorance, forgetfulness, or carelessness, omitted anything; but because they were cast into straights of time, and could not everywhere finish everything, at least effectually and executionally, but only by way of direction. Which is a ground of sundry considerations:

First, it noteth what was the special work of an Evangelist; namely, that being the companions of the Apostles, they were to bring on the work of the Lord to perfectiō, both by establishing that foundation they had laid, & building on further by their direction, where they left off. The office was middle between the Apostle and the Pastor, the calling was immediate from the Apostles, as the Apostles was immediate frō Christ. Where by the name Evangelists, are not meant those, who in a straighter sense are so called, as whose help the Lord used, to write the history of Christ, and beginnings of Christian religion; two of which were Apostles, and other two their companions, as Mark, and Luke: but those whom we call vice-apostles, or pastors fore-runners, who were in preaching the Gospel, planting the ministry, and administration of holy things, to be (as hands and feet) wholly at the Apostles appointment, to call and recall, whether and when they would: such as Timothy, Titus, Mark, Tychichus, serving now in one Church, now in another, as the Apostles pleased to use them; whose office because their calling was from the Apostles, and their work serving the founding and rearing of the first Christian Churches, and that by the direction of the Apostles, must needs also cease with the Apostles.

Secondly, notwithstanding many defects and wants in this Church, and those great ones, and that in constitution, for we see their cities were destitute of elders, and Church governors: yet was it neither neglected by Paul, nor separated from by Titus, as a cage of unclean birds: teaching us, not presently to condemn, a number and society of men (much less of Churches) for want of some laws, or government (for no Church is not wanting in some) if they join together in the profession of truth of doctrine, and worship: for so many of the Churches, planted by the Apostles themselves, might have been refused for wanting some officers for a time, although they were after supplied. How much better were it that the spirit of meekness should lead into a patient expectation, when God will further beautify his Zion, to make her become the praise of the world; then that the spirit of pride should hurrie us into a rash and peremptory sentence against even whole Churches? Did not Paul when the Church of Galatia had revolted from the Doctrine of free justification by Christ, yet call and account it a Church still? Let them show any of our errors of this nature. Object. But those Churches, and this in Creta was in constituting; but yours after a long time by public laws, and common consent, have refused the laws of Christ, and that after you have been convinced not to be the Church of Christ. Ans. But where is this sufficient conviction? If it be said in their books; the truth is, although they have pointed us to some wants, yet none of them have sufficiently concluded us no Church at all: and suppose our case were altogether as ill as they would make it, who are they that they should give us a bill of divorcement? If a private man err and offend, must he not first be admonished, and then censured, and judged? but by whom? by private men? no, but by the Church: and shall not a whole Church, or many Churches challenge the same form of proceeding? and therefore seeing this is not done by our neighbor reformed Churches, which no doubt are the true Churches of God: we remain, and shall truly retain the name of the Church, and people of God; and leave them to the reforming of their error, both in the matter of their plea, as also in the manner of their proceeding.

Thirdly, we learn hence, that no Church is hastily brought to any perfection. The Apostles themselves the master builders, with much wisdom, and labor, and often in long time, made not such proceedings; but that, had they not provided laborers to follow them with a diligent hand, all had been lost. Much a do had they to lay the foundation, and prepare matter for the building: and yet this they did, by converting [ 1] men to the faith, and baptizing them: but after this to join them into a public profession of the faith, and constitute visible faces of Churches among them, required more help and labor, and for most part was left to the Evangelists. So as the building of God's house, is not unlike to the finishing of other great buildings: with what labor are stones digged out of the earth? with what difficulty depart they from their natural roughness? what sweat, and strength is spent ere the Mason can smothe them? as it is also with the timber: and yet after all this, they lie a long time here and there scattered a sunder, and make no house, till by the skill of some cunning builder they be aptly laid, and fastened together in their frame: So every man's heart in the natural roughness of it, is as hard as a stone; his will and affections like the crabbed and knottie okes, invincibly resisting all the pains of God's masons, and carpenters, till the finger of God in the Ministry come, & make plain, and smooth way, working in their conversion. And yet many converts (although they belong to the Catholic Church) make not a particular visible Church, till they join in some public service, and worship of God, according [ 2] to the laws, and orders appointed by himself. 2. Besides this inward ineptitude and resistance, never had any building (except Babels towers, which had God's own hand from heaven against them) such outward opposites against it, as this hath: here is Satan, and all the gates of hell: here is Sanballat, and Tobiah, Simon Magus, and Amaziah: here are false Christ's, false Apostles, Heretics, Tyrants, all standing against Christ, and making war against his body. In all which regards, if Solomon in the days of peace without all opposition, having an hundredth, and three and fifty thousand and six hundred workmen, cannot under seven years finish the material Temple: how hardly (think we) must this spiritual house, standing of living stones, go up? how slowly is it reared, having more enemies (and those no weak ones) then Solomon had workmen: even as many as there be natural men in the earth, unmortified lusts in men, or devils in hell; all of them with all their power, resisting the proceedings of the Church, and Gospel.

Use. 1. This doctrine lets us see, what great things God hath done for such a people, as among whom he hath planted h • s ordinances: many strong holds, and oppositions hath he brought down, many enemies hath he subdued, many engines of Satan and his instruments hath he broken, before he could settle his glory, and cause it to dwell among his people. For as it was at the first breaking out of this light to the world by Christ's own preaching, never was the world on such a fire, never was any age so fruitful in tyranny, and heresy: so hath it been proportionally ever since, in the several parts of the world, where this grace hath appeared. Witness in these parts of Europe the stirs, and tumults in all the countries against the light restored by Luther: witness also the fires, and flames consuming the bodies of God's servants in our own country, in and since the days of King Henry the 8. of worthy memory: that had it not been the truth of God, it could never have come to this where we see it: for which mercy all the land should be moved to much thankfulness.

Use. 2. Let every man hence be moved to help forward, and lend a hand to the beautifying and perfecting of this spouse of Christ; that as it were by many hands, this difficult work may become the lighter. Among the Jews every man brought somewhat to the Tabernacle, and so it was reared, some more, some less, but every man something: so let the Magistrate bring his authority, and countenance: the Minister pure doctrine and holy life to the building of the Church: the rich their riches to the honor of God; the poor good affections▪ and all hearty prayers, that we may once see Zion in her perfect beauty. Thus even very mean men shall be honored so highly as they shall become assistants to the Ruler of the whole earth ; as some so understand the place of Iehoshuah, and Zerubbabel.

Use. 3. A ground of moderation, to bear so far as good conscience, and a man's calling will permit, the imperfections of any Church: and in the wants of it, carry our selves as peaceably as may make to the honor of the God of peace; and the manifestation of our selves the sons of peace, as well knowing, 1. that it is not to be expected of any Church [ 1] militant upon earth to be vnblemished, which is a prerogative of Christ's glorious body in heaven: 2. by peace small things thrive, and arise to [ 2] their greatness: even smoking flax cherished, groweth to a flame: 3. [ 3] that contention and division hindereth and overturneth those good things which have gone forward but slowly when they went fastest. Yet so, as according to the extent of our callings, we aim and labor for the pure and perfect estate of the Church. For it was a wicked speech condemned by the Prophet, to say, It is not yet time to build up the house of the Lord: & therefore content our selves to dwell in seiled houses, and sleep in sound skins, although the Lord's house lie wast. And hereupon, that the Church afore time hath a long time been wanting in many things tending to the perfection of it; to ground a perpetual imperfection, is a piece of Satan's sophistry: and argueth the want of that most dutiful affection of children toward such a mother, pleading rather for her blackenes then beauty, and not rejoicing to see this spouse bedecked with all her ornaments.

The second point in this first duty of Titus, is gathered out of the word translated, to redress: but properly signifieth a continual and instant straightning of things which grow crooked in the Church. Whence we learn, that there is a continual bending, and inclining of good ordinances in the Church, even in their best estate. After that sin got once into Paradise, and took the hold of our first parents innocent hearts, not the best ordinances that ever the Lord instituted, could so fence themselves, as to keep it from them: how soon after had all flesh corrupted their ways? how were his laws engraven in the tables of men's hearts so forgotten, as he must be forced to write them in tables of stone? after that, how was that law written by his own fingers, generally corrupted, and violated? as appeareth by Christ's reformation of them: how his own polity was violenced of Priest and people, all the Prophets as with one voice and mouth complain: how all the ordinances of the New Testament were soon overturned, and by degrees clean shaken out of the Church by the rising and growth of Antichrist, who even in the Apostles days began to work; appeareth in the history of the Church. Hereunto add the readiness of the malicious man to sow tares; the unwillingness of the flesh to endure the Lord's yoke; the business, and curiosity of man's wit and fleshly wisdom, which will be adding, detracting, or depraving his institutions by a wrestles turkising of them: the state of the Church militant, now here now there, exercised with continual vicissitudes, and changes (as of day and night) so of prosperity, and adversity, according as God gives Kings over it, either in mercy, or wrath, protectors, or persecutors: all these plainly prove, that which is not obscurely implied, that the best things in their best estate, are on the bending hand, and inclining unto corruption.

Use. 1. This point letteth us see our imperfection in this world, and that all our perfection standeth in two things, 1. in sight of imperfection: 2. in strife unto perfection. For that the Church cannot be perfect, is manifest in the continual declinings of us that are the members. Which should make us ashamed, when we see our turnings back daily reproving us. The Lord if his pleasure had been such, might have as perfectly beautified and stablished his Church in earth, as ever it shall be in heaven: but he seeth it fitter for us, to be brought to an humble walking before him, in sense of our infirmity; as also daily to repair unto him, who is both the author and finisher of our faith; that he would be pleased to lay as the first, so the last stone of this his building, that the whole praise of it may be his.

Use. 2. They may hence see their error that conceive of any Church in earth so well settled, and ordered, that it needeth no further reformation: little know such the necessity of the Church, and the continual bendings even of her strongest towers. See we not that almost every year requires a new parliament for the ordering of the commonwealth, that new disorders may be restrained, or redressed by new laws? do we see any man let his house, but from year to year, but he will surely bind the tenant to constant reparation, as often as need shall require? and yet inconsiderate men can boldly, and bluntly bolt out; they marvel what men mean that seek for more, and further reformation, and they cannot tell what they would have. But alas, are we so near God as we cannot possibly be drawn nearer? what mean then the common blasphemings, drunkenness, fornications, riots, Sabbath breakings, & what sins not? committed almost without all fear? what meaneth it that such dens and breaches are unmade up, but that hog and swine may enter into the presence chamber of the great King? Let the strong man keep these holds, we shall see all the earth fit still enough. But easily may we in every particular member see the necessity of daily strengthening the whole against such daily declining, as the first and purest Primitive Churches planted by the Apostles themselves could not free themselves from; and much less any since.

The second branch of Titus his duty, is the placing of Elders in every city: where that we may come to the meaning of the Apostle, must be considered 3. things, 1. who are meant by Elders. 2. who must place these Elders. 3. where they must be placed.

1. The persons to be placed are called Elders, that is, Ministers, Pastors, Bishops: for those who are here called Elders, are called Bishops, v. 7. true it is that sometimes the word is used generally for any that bear any Ecclesiastical function, in which sense the Apostles themselves are sometimes called Elders, yet here I take it, it must be understood of those who labor in the word and doctrine: for such are described thorough the Chapter. The reason of the name is taken from their age, not as though they always were the oldest men: for wisdom is not tied to graie hairs; and Timothy was one of them, and yet a young man: but in regard of the wisdom, experience, and staidness, required in such as are to be called to this office; which ought to be such as ordinarily is not to be found in young years. For how meet is it that the man of God should be furnished with gravity and authority, that every way he may be worthy of double honor, both in regard of his person, as also of his gifts, place, and works sake. The Papists everywhere translate this word Priests, and make praesbiteri, and sacerdotes all one. Wherein although the word cannot be more unfitly translated; yet would we be loath greatly to strive with them about names and titles (as having matters of greater moment and difference, moe then we wish) were it not that the very name were a supporter of that horrible Idolatry of theirs, so infinitely derogatory to the only sacrifice of Christ. And therefore, seeing the Ministers of the new Testament, are never so called in the new Testament, but 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and never 〈 in non-Latin alphabet 〉 , it were good and safe to keep our selves to the titles the Gospel hath given us. And seeing that the Papists impiously not only retain the name in the proper signification, but also an office of Priesthood, flatly opposite unto the Priestly office of Jesus Christ▪ it is no less then our duty to oppose our selves against both such an office, and such a title. Which in the proper signification is so peculiar, as it is attributed to none under the Gospel, but unto Christ himself. I deny not but in the common acceptation of the word, it is ascribed to all Christians both Ministers and people, who are called an holy Priesthood, and believing are made Kings and Priests unto God. Neither is it denied, but that some of the Greek and Latin fathers called the ministers of the Gospel Priests, but this was by improper and translated speech: partly in that by their ministry they do daily offer, and sacrifice men unto God, Rom. 15.16. and partly, because they held the places in the Church which the Priests and Levites did before the coming of Christ: imitating herein the Prophets themselves, as Isaiah 66.21. prophesiyng of the glory of the new Testament, saith, that the Lord would take of their sons for Priests, and for Levites: not that they were to be such as were to offer typical and figurative sacrifices of that only sacrifice, as the Jewish Priests; nor yet commemoratiue, as the Romish (seeing all sacrifices but only the spiritual oblations of Christians were ceased) but he calleth them by that name then in use, noting them only as the successors of the Priests and Levites, but not ascribing any proper work of that office unto them.

2 The person placing these Elders, is Titus, who hath commission given him, that as the chief governor and moderator of this action, should establish teachers of sound doctrine in all the cities throughout the Island: and because the whole action was to be chiefly ordered by him, it is wholly ascribed unto him: as the Consul is said to create Consuls, when notwithstanding there was a court or assembly of Consulls at the choice or appointment of them. Which if it be not thus to be understood▪ I see not how Elders could be appointed by election, as the manner of the Apostles was, Act. 14.23. and Timothy must neither lay hands on any man rashly, nor yet partake herein with other men's sins, namely, such as were used to be joined with him in this business, 1. Tim. 4.14.

3 The place where, is, in every city: that is, wheresoever there is a body of people for a fit congregation, there must a Pastor or Elder be placed: the phrase is of the same valor with that, Act. 14.23. When they had ordained Elders by election, in every Church. For even in the Apostles days there was a certain kind of distinction of Churches, and congregations: for the Elders had their flocks, over which the holy Ghost had made them overseers, and which depended on them, 1. Pet. 5.2. Act. 20.28.

Doctr. Even there where the Church is planted, is such an absolute necessity of a settled ministry, as without it, it is impossible that religion can either thrive or continue: and therefore as the Lord had formerly dealt, in planting his polity among the Jews, so doth he here in planting Christian religion among the Gentiles: no sooner was his law given concerning his Tabernacle, but Aaron and his sons, and the tribe of Levi must be sanctified to the office of Priesthood, to attend on holy things, to teach and offer, and perform their several duties according to the Lord's direction, else had the former labor been lost: in like sort in vain had the publishing of the Gospel been (although by the Apostles thenselves) had they not established such ordinances everywhere, as served for the strengthening and proceeding of it: of which the settling of the ministry, and appointing Pastors over people, is the principal.

Reas. 1. How necessary was it for the whole administration of God among his people to have a set place of abode, that they might ask [ 1] counsel at his mouth? offer sacrifices Ilasticall, and Eucharisticall? put up their prayers unto him, and receive from him instruction and special direction? and hence was it that the Lord sometimes settled himself at Siloh, and sometimes his dwelling was in Zion: and no less, nay far more full comfort, may we receive in our assemblies and Bethels, where the Lord as the sun, by his Ministers, as by so many clear lights, not only dispelleth darkness and errors in mind and manners, but directeth us in all our ways we have to walk: answereth us in all our doubts, in all our petitions, raiseth us in our falls, supporteth us in our weakness, and provoketh us to cheerfulness in all the paths that are good in his sight.

2. Our weakness is such that notwithstanding all the benefit of standing [ 2] ministries, we are ever recoiling and falling backward more and more: our bodies are not more prone to pine away for defect of daily food, then our souls, if by the means of the heavenly Manna they be not daily repaired: no eye seeth not the need of daily directions to guide us to daily duties; and those which must be often done, we must often be put in mind of.

3. Experience showeth, that in such places, where such ministries be [ 3] not settled, we need not seek for adulterers, swearers, drunkards, thieves, and liars, such soils are fruitful of such imps, that a man would think the old Sodomites were returned from hell: yea the malicious man slacketh not to sow these too thick, in such fields as good seed is cast into continually.

4. The ordinance it self speaketh for it own necessity: being the [ 4] means whereby those, who by it are brought to the faith, are also preserved in it; the milk whereby babes begotten grow to strong meat, and are led from their infancy, to their full age in Christ. For we may not always be babes and weaklings, but there is a perfection of Christianity which hereby we must be led unto, Heb. 6.1. not that any perfection of knowledge or holiness can be attained of us, as Anabaptists foolishly dream; but partly in respect of that further degree which we ought ever to contend unto, for in the school of Christ we may wax old daily learning, and the greatest scholar shall yet be far from perfection: and partly comparatively, men of grace and knowledge may be called perfect, and have attained a further degree of perfection, then such as are rude and ignorant, subject to be carried about with every wind, and are not yet gotten out of the elements of religion: a man is said to be of perfect wisdom, strength, and other gifts of body and mind in comparison of a child, or one not come to man's estate; a Master of Arts may be called a perfect scholar in respect of a schooleboy: and to this perfection of Christianity are we led by means of this ordinance.

Use. To reprehend such as conceit themselves, that when they have gotten a smattring of knowledge, they must needs have faith also, and afterward need no Ministry nor sermons: but mark where the life of God is, it will make the soul crave the daily bread, as the natural life doth the body: neither seeth that man anything of God, and the mysteries of his kingdom as he ought, that presumeth of his knowledge so far, as that when he hath begun to build, and laid a foundation, like the fool giveth over, and never cometh to lay the roof. Perfection of true knowledge is the sight, and sense of imperfection, and religion in the heart, espieth daily wants and decays in the soul: and repaireth to the ordinary Ministries, for the daily repairing of them. Which ordinances whosoever cōtemptuously forsake, great scholars they may be, but they were never good men.

Use. 2. Let us rejoice, that the Lord hath so liberally supplied us in this necessity, and testify our thankfulness in diligence and subjection under the settled ministry, that our judgments, wills, and affections may be settled in the truth: for to the observer it will appear, that such for most part are wavering and variable, who content themselves with a variable ministry, now hearing one, now another, now here, now there, without fixing themselves to someone. As for such as under a settled ministry come and go at their pleasure, now they hear one Sermon, then another, slipping in and out as they list, to them I say, little is their conscience, great is their sin, and manifest is their fickleness and inconstancy in their religion.

3. Hence is a ground of petition that God would place Pastors in every congregation, that his kingdom might come everywhere, that every candlestick might carry a burning and a shining light: seeing we see here that it is God's ordinance, that so it should be. And the greater the harvest is, the more ought we to apply the Lord of it, that he would thrust forth laborers into his harvest, removing whatsoever impediments he seeth to hinder such a blessed and glorious work.

As I appointed thee ] After that the Apostle had declared Titus his place and duty; he cometh to the second point, namely, his direction therein: not giving him leave to add anything of his own invention, or alter anything which Paul himself had done; but bindeth his hands from doing, or undoing anything, in his whole administration, but as Paul had commanded and appointed him: the tenor of his commission reacheth no further. Whence we may learn, that

Doctr. The ordering and governing of the Church, is not left arbitrary, no not to an Evangelist, but Apostolical direction must go before and guid him. The Church is the house of God, and must not be ruled by man's inventions, but by the direction of the great housekeeper: and seeing the father hath committed all the government of it to his Son, who hath purchased it with his blood: the charge and burden of it now lieth upon his shoulders, and his prerogative it is to give laws and orders, and by his voice to rule the house of Jacob. The whole Tabernacle to the very pins, must be framed according to the pattern; and yet that was a mooueable in comparison of our most stable administration, which shall continue to the ende of he world: and the Lord in describing the parts thereof severally, still remitteth them to the commandment, to the pattern, and form shown in the mount: See Exod. 25.9.26.30. & cap. 27.8, &c. twice repeated in so many words, Act. 7.44. Heb. 8.5. As they therefore in the Old Testament had their pillar of fire and cloud, at the going and standing of which they must go and stand in all their journeys; so have we in the new likewise a watch of the Lord to keep, namely, the will of God expressed in his word, which must be the beginning of every motion and rest in the Church.

Use. Let the bold Papists come and say one by one, I have a vision, or I have a dream, I have found out this or that tradition concerning prayers for the dead, fasts, or feasts, confirmed by some diabolical delusions: let them pretend their rules of perfection, standing in the observation of Evangelical counsels, such as concern chastity, voluntary poverty, &c. let them obtrude to us the Church, the Church, and the Church must be heard; and hereby thrust upon us, what laws they list, for the holding and keeping of life in that beast of Rome: We say to all these things, that if any of them stand by Apostolical authority, we will receive all such traditions; but if they be under Apostolical power, who are they? or what have we to deal with them, or they with us? seeing that neither an Evangelist may take upon him, nor we take from him any impositions under Apostolical authority. Object. They allege Luk. 10. He that despiseth you, despiseth me. Ans. So long as they speak according to their commission, which is, teach them to keep all that I have commanded you, Matth. 28.28. Object. Matth. 18. Tell the Church, if he refuse to hear the Church, let him be to thee as an heathen. Ans. But the Church must be in their Ecclesiastical jurisdiction tied to some certain rule, which is described in the word. Ob. But Paul and Timothy delivered some decrees ordained by the Apostles and Elders, to be kept, Act. 16.4. Ans. 1. They must know their power subjected and inferior to this Apostolical. 2. even the Apostles themselves gave no decrees, but such as were comprehended in the written word: as in Act. 15.29. It seemeth good to the Holy Ghost and us, to lay no other burden, but in these necessary things: wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost, that they could not err: so also the things decreed were according to the written word: As the things offered to Idols, and fornication were condemned in the moral law: the eating of blood forbidden to Noah, before Moses; and in the law: partly, because there was some symbol in it of the blood of Christ, by which the soul is purged: and partly, to avoid the note of inhumanity and cruelty. And things strangled were before the Apostles times prohibited for the former reason, least blood not let out should be eaten. Which two latter, although their nature were changed and free in themselves after Christ: yet the Apostle in the time of gathering the Church of the Jews and Gentiles, because he would have no bones of dissention cast between them, and avoid the scandal; for a time required them, and forbore to abrogate them: but would have them for the time retained without all opinion of worship, necessity, and much less of merit: by all which bonds the Papists would fasten upon us all their human inventions: so that all their allegations are too weak to remove us from this hold, so immooueably grounded upon the Scriptures.

In these words the Apostle entereth that particular direction, how Titus should behave himself in the house of God; both in the placing of Elders, and redressing abuses in all sorts of persons. For the former, because it is the main either beauty or blemish of any Church, either to be g • aced, or dishonored with gracious, or graceless Ministers; they being as captains or leaders to the people in whatsoever ways themselves take up; therefore that Titus should not lay rash hands upon any, but after trial make choice of such men, as should be found worthy every way for that worthy work: and that he should not be deceived in his choice, Paul taketh pains to draw him a pattern, and give him a lively picture of the man whom he meaneth. And this he doth by a full description of the qualities and conditions (as his lineaments) the proportion of which, if he can espy, he hath found the man he sought, and whom the Church needeth. Now these qualities, as they concern either his life, and conversation; or else his ability and fitness for doctrine and instruction, so doth the Apostle in this order prosecute them: the former from this to the 9. verse, the latter in the latter part of this Chapter.

First then for the life of him, who is to be called to this office in the Church, it is required, 1. in general, that he be unreproveable, and that both at home and abroad, as we shall see: 2. more specially for his further beautifying, he must both be furnished with certain virtues, which must positively shine in him: and these are such as concern his private life, and family: described in their kinds, and partly in this 6. verse, and urged by reasons in the 7. as also he must be freed from many particular vices, which are reckoned up, and amplified by the opposition of the contrary virtues which he must exercise, verse. 7.8. This is the carriage of these verses, the particulars whereof shall be propounded, and further prosecuted in their places.

First, it is required in general in the life of him that is to be set over a people as their pastor, and teacher, that he be unreproveable. By which the Apostle meaneth nothing less, then one that is without fault, or infirmity, or sin: for there is none that liveth, and sinneth not: and the high priest, though a special type of Christ, and the chief Minister of the ancient Church of the Jews, must first offer for his own sins, and then for the sins of the people: yea, and Christ himself teaching his Disciples (the chief Ministers of the New Testament) to pray; taught them to say daily, Forgive us our trespasses: neither doth the nature of the word here used, require any such angelical purity: but meaneth such a one as no man can justly call into question, or taint with any infamy, and crime. Justly, I say: for otherwise it is not the privilege of the best, to keep them from tribunalls: before which the Prophets, the Apostles, yea, and Christ himself had such crimes intended against them as proved capital, but all iniustly: so is it the lot of the godly, to be often blamed, and condemned for that wherein they are not blameworthy: and if bare calling in question, did disable a Minister from the office, it would quickly be brought about by the malice of the Devil, that all the most conscionable Ministers in the world should soon be suppressed. And as the charge must be just, so it must not be frailties, or infirmities that hang upon our nature commonly corrupted; but gross and open sins, yea and enormious crimes in the sight of the sun: the just challenge and proof of which, disable a man from this function by this Apostolical Canon. And howsoever he that is the cleanest, and hath washed himself in snow water, hath his own clothes that will pollute him: yet read we of diverse in the Scriptures, that have attained to walk without reproof, as Job, Zechariah, and Elizabeth: and many even private Christians at this day, through God's mercy, live without crime ▪ though not any, save the Son of God himself, ever lived without sin: All which open to us the meaning of the precept.

Doctr. How able soever a man be to teach, yet if he be of corrupt conversation, and scandalous in life, he is not fit to be chosen for a Minister. Reasons. 1. Our Apostle here in the first place, and more largely insisteth upon the life of him that is to be chosen, and afterwards in fewer [ 1] words requireth his fitness for doctrine: and so in his charge to Timothy that he should lay hands on no man rashly, addeth, that some men's sins go before hand, and some men's sins follow after judgment: as though he had said more largely, Use all the circumspection thou canst, yet some hypocrites will creep into the Ministry: some are inwardly profane, and such close sinners thou canst not discern, till afterward they manifest themselves: others are open sinners, of which thou mayest judge aright: these latter thou art to hinder; the former reclaim, or seasonably remove, and so salve up the sore again: for how requisite is it, that such a sweet and savory doctrine, should be matched with a [ 2] sweet and savory Christian conversation? 2. That such an high calling is to be graced with an unreproveable life, was typified in the law sundry ways, as after we shall more clearly see in the positive virtues required: especially in that prohibition, that none of Aaron's sons, or seed, that had any blemish in him, might once press to offer before the Lord, neither come near the veil, nor stand by the Altar. 3. A scandalous [ 3] and obnoxious person, shall never do good in his calling. For although the things of Christ, as the Word, Sacraments, and Doctrine, depend not upon the person of the Minister, but on the ordinance of Christ; neither in themselves are the worse in bad men's hands; no more then a true man's piece of gold in the hand of a thief: yet by our weakness, in such a man's hand, they are weaker to us: and although no man can answer, or warrant the refusing of pure doctrine (which is not to be had in respect of persons) for the spotted life of the Minister, who while he sitteth in Moses chair (be he Pharisee, be he hypocrite) must be heard; yet can it not be, but that the wickedness of Helies sons, will make the people abhor the offerings of the Lord: which what a grievous sin it was before the Lord, see 1. Sam. 2.17. Again, how can he benefit his people, whose hands are bound, whose mouth is shut, and cannot utter the truth, without continual galling and sentencing of himself? and when every scoffer shall be ready to say to him; art thou become weak like one of us? and the word shall be still returned upon himself, how can it be expected that he should do good amongst them? Christ prevented that scoff, Pysician heal thyself: and Paul showeth the duty of every Minister, namely, to minister well: and the fruit of it, he getteth a good report, and great liberty in the faith. Wherein let a Minister be wanting; if he were able to speak with the tongues of men and Angels, yea, if he had a fiery tongue sitting on his head, he shall never be able to prevail with ignorant persons, who must be sensibly taught, and that as well by their eye, as by their ear. 4. It is a most dangerous condition to himself to be a good teacher of a bad life: for such a one is in the snare [ 4] of the devil, that is, when he seeth his life still more and more exprobrated, and himself more despised every day then other (for it is just with God, that with the wicked should be reproach) then he begins to grow so bold, and impudent, as that he casts off all shame, and care, and as one desperate and hardened in sin, prostituteth himself remorselesly unto all lewdness and ungodly conversation.

Use. 1. Hence may we see the reason, why the Devil so mightily laboreth to slander the most faithful Ministers of Christ: namely, that by the contempt of their persons, their doctrine also might be condemned. And therefore he will play at small game ere he sit out. If he cannot hinder the Ministry, he can disgrace it: If he cannot discontinue it, he can continue a devil still: that is, both an adversary, and an accuser of it: for either Christ's Disciples wash not, or fast not; or Christ himself is a good companion; or John the Baptist is too austere and precise; or some natural infirmity (as Elisha's bald pate) shall be cast as a rub in the way to make the Doctrine less welcome. And all this because long experience of many ages hath taught this old serpent, that the most wretched miscreant, even Herod himself, will hear gladly John the Baptist, if he conceive him (as he is) a good and godly man, carrying himself without reproof and exception. The self same is the ground why he setteth himself in all ages to shoue in, and hold in the Ministry such persons as (like vnfauorie salt) are too base for the dunghill; every way for the overthrow of this apostolical direction, using and urging most impregnable arguments, drawn from affinity, affection, some base and seruill demerit, letters, and requests of great men, or gifts, which blind the eyes; by which and many other means, Satan's Ministers (for the Apostle calleth them no better) keep out the Ministers of God. What mischief these stratagems of Satan have wrought in the Church we may see and bewail, and provoke thence our prayers that the Lord would so let his kingdom come everywhere, that such main pillars of Satan's kingdom, may be shaken and broken, especially in reformed Churches, which profess, and avow the lifting up of the scepter of Jesus Christ.

Use. 2. Note hence what conformity is most urged by Christ in all his Ministers: namely, the •• iting to uncorrupt doctrine, an unblameable life: by these two, shall all men know who are the true Ministers sent of Christ: this voice, and these hands are infallible distinctions not only of Ministers from other men, but even of Ministers among themselves, and the main and intolerable inconformitie of Ministers, is the suiting of Jacob's voice with Esau's hands. The Minister hath not done his duty when he hath pointed to others the way to heaven, and himself either stand still like a statue in the way; or else like the creuise, goeth backward: but he must in nothing give offense, least his Ministry be blamed: yea more, he must be an example to the •• ocke: so Paul enjoins Timothy to be to them that believe, an example in word, conversation, love, spirit, faith, pureness, even as he set himself an example to Timothy, 2. Tim. 3.10. But thou hast known my doctrine, manner of living, purpose, faith, long suffering, love, and patience: for this example hath the force of a rule either good or bad: Peters example constrained the Gentiles to do like the Jews: and Barnabas was drawn in with him: see also 1. Pet. 3.1. Now not needing further motives to provoke Ministers to labor after good life, we will only mention some means, whereby every of them may become unreproveable.

1. Labor with thy heart to set it self still in the presence of God, and this will be a means to keep it order; whereas otherwise an unruly heart will break out one time or other.

2. Have a care of a good name, as well as a good conscience; not so much for thy own as for God's glory: neither because thyself, but others stand much upon it.

3. Avoid occasions of sins, appearances of evil, seeing thy motes become beams.

4. Study to do thy own duty diligently, meddle not with other men's matters.

5. Curbe, and cover thy own infirmities, buffet thy body, and bring it in subjection.

6. Daily pray for thyself, with desire of the prayer and admonition of others.

Thus oughtest thou that art a Minister set thyself a copy unto men; howsoever the most rent such copies out of their books, as too precise and exact.

Use. 3. How men are to conceive of Ministers, not as of men without sin, or infirmities, as the Apostles confessed they were mortal men, subject to the same infirmities with others: and to acknowledge the goodness of God in keeping them altogether not from all sin, yet unreproveable, that is, untainted of grievous crimes, whereby his name and this calling should be highly dishonored: which were it well considered of men, we should not hear such outcries against every infirmity in the person of the Minister, as though the very calling could exempt him from sin, which we see the calling of the very Apostles could not do.

Husband of one wife ] Having • eard what is generally required of every Minister that he be unblameable: Now we are with the Apostle, to descend to those private virtues which concern his economicall administration. And those in this verse are two; the former concerning himself, in preserving his own chastity: the latter respecteth the persons within his family, namely, his children, over whom he is to exercise Christian authority, governing them as a father, who is a Minister: framing them to duty towards God, and himself, and training them up carefully in the doctrine both of faith and good manners. For 1. concerning their religion, it is required that they be faithful children. 2. For their manners they must be, 1. temperate, 2. obedient. And both of these declared in their contraries whereof they must be free: as 1. they must not be slandred of riot, which is a lavish wasting, and a needles spending of goods. 2. Not disobedient, but such as will endure the yoke. These two virtues must especially be exercised of everyone that is to be a Minister of Christ: the former of which beautifieth his own person; the latter graceth his family; and both of them adorn his calling and profession.

To understand the former aright, we must first remove the false interpretations: and 2. propound and establish the true sense, and then come unto the doctrines. And first where the Apostle requireth that the Minister be the husband of one wife: the Papists interpret it most ridiculously in an allegory, affirming that Paul's meaning is, that an Elder must have but one wife, and that must be his Church. But the scope of the place is not to answer the question, whether one minister may have two Churches or no; but what a one he ought to be for the government of himself and his, that is to be set ever any people. 2. What meaneth it that this husband must have faithful children; if he may not have a wise other then the Church? If it be said, that by these children must be meant the faithful and the children of God begotten in the Church: I answer, that the same Apostle to Timothy, cutteth the sinews of all such cauills: where he expoundeth the same precept necessarily to be meant literally, and not in this allegory; by the reason of it annexed, for if he cannot govern his own house, how shall he govern the house of God ?

Secondly, others say, he must be the husband of one wife only, and that after the first he may not have a second. Which opinion Montanus and Tertullian extended to all sorts of men: the Grecians after restrained it to the Clergy: and the Romanists were ready enough to take it up, and still reserve it among the rest of their rubbish. But that also is as gross and false exposition. For 1. he that marrieth a second wife after the decease of the first▪ (if he keep himself faithfully unto her,) is still but the husband of one wife, seeing the law of the former is by God dissolved.

2. It is a general commandment, that if the brother die without children, his next brother was to marry his brothers widow, and raise up seed unto him. Now as in the other tribes, so doubtless happened it among the Levites, and therefore the Levite although a widower, was to marry his brothers wife. Object. If it be here said, that we now are in precepts delivered to Ministers of the new Testament; and are not to square our selves unto that special administration of the old: I answer, that the general precepts of the new Testament affirm no less: as, He that cannot contain, let him marry: and to all widows the Apostle giveth leave to marry, so in the Lord: and that that is of general & perpetual equity to men, as well as women, and to all sorts of men, as to one kind, is plain by Rom. 7.3. The woman if the husband be dead, is free from the law of the man, so as she is not an adulterer if she take another man. To which truth many of the fathers accord.

Thirdly, another sleight of the Papists must be avoided, who have thus corrupted it: If any have been the husband of one wife, and now be not, he may be a minister: but the spirit of God changeth no tenses here, and the word 〈 in non-Latin alphabet 〉 , must be supplied 〈 in non-Latin alphabet 〉 .

Lastly, neither must it be understood, so as the Minister must of necessity be the husband of one wife, and may not live single: for though all cannot receive Christ's speech concerning continency, yet some there are to whom it is given, and to them his counsel is, he that is able to receive this, let him receive it.

But the true meaning is, that the minister ought to be content with one wife at once, and not defile himself by polygamy: and this precept was not without ground: for among both Jews and Gentiles, the custom of polygamy had so far prevailed, that it was become as natural, to marry many wives at once: now the Apostle perceiving that custom, had taken away the sense of the sin, and placing Titus to redress things amiss, he beginneth at this great enormity, and prohibiteth him to choose such into office in the Church, as had given such note of an inordinate life. Quest. But was it lawful for other men to have more wives then one at once, seeing the precept is given only to ministers? Ans. No: and yet the minister here only inhibited directly, as whom he dealeth with: but the people herein also, so far as his example was propounded to their imitation, in the observation of the whole law of God. For here we may fitly observe these 2. rules for our directions. 1. That all the virtues which are required of common Christians, must be much more in the minister, as everything in the sanctuary, was double to that which was common, as the cubit, the shekel of the sanctuary. 2. That all the moral virtues required and expressed in the life of the Minister, must be imitated of common Christians; who must follow him so far as he follows Christ: and in his general duty see their own; both of them having but one way to heaven. So much of the meaning. The doctrines are two.

• 1. The marriage of ministers is a lawful, and holy ordinance of God.
• 2. Polygamie was ever a thing blame-worthy, even in the best.

Doct. 1. Seeing that we are cast into the last times, wherein the spirits of error shall be more rise then ever: and 2. that many shall depart and give heed unto them: and 3. that it is enjoined every faithful teacher to arm his people against them: it is no less then our duty to warrant out of this place the marriage of Ministers, against all the impious decrees of Papists: who that they should not want that note of Antichrist fore prophesied, namely, the contempt of women under a semblance of sanctity, and chastity, as Jerome expoundeth it: and least their doctrine should not otherwise appear to be as it is, a doctrine of devils, 1. Tim. 4.1.3. have prohibited marriage to all orders of their Clergy, and admit none into their orders, without a vow of perpetual single life; from which if they ever after depart, they deprive them of all dignities, cut them off as apostates from the faith, and adjudge them if they justify that opinion, even to death it self. Quest. But why should they deprive themselves of their liberty, and the comfort of that estate? it seemeth to be mere conscience that should lead them to undergo such a burden. Ans. I hope to make it appear that it is nothing less then conscience, informed by the word, by the answer of their chief allegations. In the mean time among sundry other, observe three main beams which bear up the this Popish roof. 1. gross hypocrisy, causing them to make a show of [ 1] greater holiness and chastity then all others, in which regard we may as well yield them the title of Puritans, as they challenge the thing it self. 2. presumptuous pride, for by th • ir doctrine, hereby they seek for a further perfection then that which the Law requireth of them. 3. the main [ 2] of all is, human policy: for hereby they keep their wealth together, [ 3] which 1. maketh them able to maint • ine their royal estate. 2. it maketh the world to admire them, such is their • ompe, and glory. 3. by their great promotions and dignities they a ••• re, and ally unto them the greatest nobles of the earth, by whom they strengthen their estate: so as never could man's wit devise a surer way to keep their wealth; which every eye may see to be the prop of their greatness, and which by the marriage of all their orders might quickly be dissipated and dispersed. 2. by this policy they have their vassals and instruments, whom they must dispatch with death and deadly things about them into all countries, more free and prompt to the undertaking and accomplishment of any misc • iefe. These I take to be their strongest foundations of their tottering building; as for other which they vent out to the world, they are but shows and pre • ences, and sandy grounds of foolish builders, as now we are to manifest.

Ob. First, out of the Old Testament they allege diverse things, as Leu. 11. Be ye holy, for I am holy: and, ye that carry the holy vessels of the Lord, be holy: and, the Priests and Levites in ministering their turns before the Lord, must abstain from their wives: and Abimelech would not give David's young men hallowed bread, unless they had abstained from women: and, they that eat the Passover had their loins girt, which is the seat of lust. Therefore none in orders may marry.

Ans. 1. In such allegations they are long and tedious, but of which I may truly say, as the Stoiks of diseases; if they be long, they are light. And to begin with their last symbolical argument, we will lightly pass it, as worthy of something else rather then an answer: both because symbolical divinity will bear no argument, but also in that they have not proved, nor can, that all they that eat the Passover were Priests: neither regard they that they were presently to depart out of Egypt, and therefore needed to truss up their long and loose garments.

As for that of Abimelech, 1. David's servants were soldiers, not Priests, and therefore is it impertinent. 2. they were such as had wives, how can we conclude from them, that other men ought to have none. 3. it was a question which the Lord would have Abimelech ask David, and that by oracle, as appeareth, v. 11. concerning some legal defilement; which even by touching some woe • en, might debar them from touching the holy bread. 4. let them • so conclude that no Israelites might marry, because at the giving of the law, they must abstain 3. days from their wives.

In the three former allegations they are not unlike an inexpert musitian, who harpeth altogether upon someone jarring string, and so mars all the music: for all of them are laid upon this unsound and ungodly position, which they take for granted, that marriage is an unclean and unholy thing: for this is the tenor of all their conclusions, be holy, & therefore abstain from marriage. Which heresy of Montanus and the Manichee • ▪ Pope Syricius and his successors have fought manfully to maintain 〈◊〉 of that place of the Apostle, Those that are in the flesh, cannot please God: as though they had never read, that God was the institutor of it, and not as a remedy, but when there was no malady, in the state of innocence, between innocent persons in an innocent place: that it was an estate blessed by God before the fall, and after the fall had the same blessing renewed upon it to Noah and his children, as though they had forgotten that the Son of God had sanctified it by his presence; graced it by his first miracle; called it a conjunction of God, whom God hath joined, &c. as though they would not know what the Apostle had said, that every ordinance of God, is sanctified by the word and prayer; and that all things are pure to the pure: and this institution so especially, as that the infidel husband is sanctified in the believing wife, and the unbelieving wife in the believing husband: and that the woman thorough bearing of children shall be saved if she continue, &c. But what should I light so many candles in such sunshine, were it not to discover their monstrous delusion.

Secondly, are none commanded to be holy but the Priests, and not as well all the Israelites? or was that sanctity any other, but that which standeth in pure heart, good conscience, and faith unfeigned, in innocence and love towards God and men? Now if all such as thus must be holy are inhibited marriage, where should we seek an holy seed?

Thirdly, if the Priests had some legal purifications which must be used before they appear and approach before the Lord; were they not all typical representations of that spiritual holiness, wherein even we ought to resemble them? and being so, are they not all dated? or if we consider them as they were also antetypes of Christ's purity, the high Priest of a better covenant, are they not expired? or if the Popish Priests will be so exact in imitating them, let them give us a reason, why they follow them not in all such rites of that kind, as well as in some? for when the Priests entered the tabernacle, they were prohibited the use of wine, Leu. 10.9. neither must they at any time meddle with the exequies and funerals of the dead, neither must they be shaven, Leu. 21.1.5. but to imitate them herein would not stand with their ease or profit. And yet notwithstanding all these purifications, was it never concluded that Priests and Levites might not have their wives: but if any found reason may be gathered from their example, it might rather be thus framed; Even the Priests and Levites had their wives, and much more may the Ministers of the new Testament.

As for that they object out of Isaiah 56.4.5. The answer is ready and plain, that the Prophet speaketh not of any that had vowed continency; but of such as had been made Enuches involuntarily, to whom that comfortable promise is made, not for their continency, or being Enuches, but for keeping the Sabbath, choosing the thing which was pleasing to God, and taking hold of his covenant.

Object. Further out of the New Testament they allege many things, especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction, ver. 5. to abstain for a time to give themselves to fasting and prayer, 7. where is concluded that this estate hindereth the exercises of piety, and therefore intolerable in a Minister: and further, where he saith that the unmarried careth for the things of the Lord, but the married rather care how to please one another, v. 32. and, those that are unmarried, it is good so to abide: and, he that giveth not his daughter doth better: and, the widow is more blessed if she so abide, ver. last. Ergo. No Minister may marry.

Ans. Do not these men bewray the nakedness and poverty of their cause, when they are glad to snatch here and there a word, to wrest against the authors meaning, without due regard: yea, with utter neglect of the scope and all circumstances of the place? for to whom writ the Apostle? was it not to the whole Church of Corinth ? so as by their collection, it was not lawful for any man or woman of that city to be married. 2. what times writ Paul in? was it not in times of most heavy persecutions; which in all that chapter he had a special eye unto? 3. In what manner writ he? doth he not say, that he writ this by permission, & not by commandment ? v. 6. doth he not affirm that every man hath his proper gift, according to which he is to walk? v. 7. & 17. doth he not profess that he speaketh for their commodity, as giving them an wholesome counsel, and not to entangle them in a snare? v. 35. and that which he speaketh is in regard of the present occasion and necessity: v. 26. notwithstanding all which, no married persons may defraud one another, v. 5. and much less depart one from another, v. 10. 4. For the matter alleged. Because the Apostle would have all Christians as free from distraction as might be; and because they must abstain too extraordinary fasting and prayer, which those dangerous days, and tyrannical times called upon them for, (the place not being meant of ordinary prayer) can it be wr • ng out of the place, that marriage therefore must be vowed against, either of them, or much less of any other sort of men? Again, because the Apostle speaketh of some carnal persons matched together, that they regard the things of the world, and the pleasing one of another above the pleasing of God: can any show of argument evince, that therefore either marriage is unholy, or is of any sort of men to be disavowed? for that the place must be so understood, is evident: else what shall we think of Abraham and Sarah, Isaac and Rebecca, Elcanah and Anna, Zechariah and Elizabeth, Aquilla and Priscilla: shall we think that these faithful couples cared not for the things of god? and if they did, why cannot other believers? and if marriage were such an enemy to prayer, and hindrance of piety in it self, as they would make it, why are all Christians commanded to pray continually? to possess their vessels in holiness, and honor? how is it that we read of families called Churches? how could any man say, I and my house will serve the Lord? how doth the wise man say, that by a wise woman the house is built up? And indeed where God giveth such a one, a man is freed from many distractions, and findeth his wife a fit help made unto him; whereas it was not good for him to be alone. Finally, as all married persons neglect not; so all single persons seek not the things of God: for we read of many foolish virgins.

Furthermore, where the Apostle affirmeth it to be good to abide single, either in virginity or widowhead; and not to give the daughter in marriage, &c. and that only in regard of the present times; shall no time afford lawfulness for some sort of men to marie? And that those precepts are so to be understood, the Apostle himself expresseth: for if good were opposed to evil of sin; then had the Apostle contradicted himself, when he said, that he that marrieth (not only doth not evil) but doth well: but good is opposed to that which is incommodious, or inexpedient: so is the word also used Matth. 19.10. and this is that the Apostle saith, it is not good for the present necessity: that is, it is not conducible, expedient: for that it is more joyous for a man to drink his own cup of trouble in troublesome times, then to be vexed with the miseries of a destitute wife and children. The like precept was given upon the like occasion to the Jews, that they should not marry, nor get children: Why? some Papist would hence affirm, because marriage is an unclean thing, and a sin: No: but in regard of those most heavy times of war, exile, and captivity; wherein they should have less sorrow and grief who had none to care for but themselves: and this is the reason expressed by the Apostle, where he saith, that such as are married shall have sorrow in the flesh: verse. 28.

Many more places they abuse, but these are the chief. Against all which, this place of the Apostle may settle the judgment; where is avouched, that the Minister may be the husband of one wife, and the qualities of this wife described, 1. Tim. 3.12. the evidence of which two places collated, none but such as are willingly blind can resist: which with some other places have so pressed them, as that they have been driven to, and from many poor shifts. As 1. they allege against this place, that in the Apostles days indeed while the Church was rude and deformed, there were fewer precepts given, and there being but few converted, it was permitted to the Clergy to marry: but afterwards the Church growing more confirmed, and better ordered, this precept of chastity was added. Ans. But who but Satan could teach them so to distinguish, and determine that which was lawful in Paul's time, to be now a sin so capital as must be prosecuted with no less punishment then death it self? again, how basely do they deem of Apostolical constitutions, in regard of their own devises? accounting them as rude, and childish things, and such as could bring no Church to any perfection. Besides, how do they forget that the Apostle had reformed many things in this Island already, and left Titus to absolve the rest, and proceed in the reformation thereof still? and yet in that his finishing and perfecting things begun, this rule is delivered, if any be unreproveable, the husband of one wife. 2. Others seeking to elude this text say, that the Church indeed had power then to appoint what constitutions she pleased, and saw fittest for her present condition, and that this power she still retaineth: so as look as the Master of a family hath it in his power to entertain none but single men servants in his family; the like power hath the Church if she please, to admit none into this service or Ministry but single persons. Ans. But to follow them also into that starting hole: 1. They must prove their Church to be this family of Christ: and the Pope to be the master of this family. 2. Let them improve that the Master of this family is the Lord Jesus, who hath already prescribed a certain form, by which he will have his Ministers chosen: and for the use of the Church to the ende of the world hath recorded it in the Scriptures, of which this is a special branch, if any be the husband of one wife. 3. Others have found out another shift: namely, that he who now is the husband of one wife and hath children too, may be chosen: but the Apostle saith not, that after one is made a priest, he may marry a wife: so that if the worst fall, the vow of chastity at the consecration of a priest shall still stand in force. Ans. But what a miserable shift is this? for can it be lawful for a married man to be a Minister; and not for a Minister to be a married man. It is all one as if an Anabaptist should thus reason; He that is now a Magistrate, may lawfully use his Magistracy; but yet it is not lawful for any man to become a Magistrate: or when we are commanded to fear God, a man might thus reason: God bids him that hath his fear exercise it; but yet he enjoins us not to use the means to come by it. Surely notwithstanding all these follies, it must needs be as lawful to become an husband, as be one: and he that can without sin have a wife, may without sin marry one: we will therefore conclude with their Cardinal, that priesthood dissolveth not matrimony, whether before or after ordination contracted, if we seclude all other laws, and stand only to those which we have from Christ and his Apostles.

Use. Seeing then this is one of the laws of nature, everyone that hath nature in him hath right unto it. In the state of innocenci • , marriage was instituted as a further perfection, then man had by his creation: since the fall, it is also a remedy of his imperfection. 2. The Apostle calleth it, honorable among all: the new Papists shift, in all things, is a senceles cavil, and full of folly: besides, the words following restrain it to persons: But whoremongers, &c.

Object. But if among all, saith Bellarmine, then among them of consanguinity, and affinity. Ans. If he had looked to the words following, and the bed vndesiled, he would have saved that objection. 3. The priests of the law, yea the high priest that was to offer before the Lord twice every day, and the Levites, and the Prophets, and Prophetisses: and the Apostles, and most of their successors, till 1070. years after Christ, were married men. Famous and very remarkable is that confession of Policrates Bishop of Ephesus, who affirmeth of himself that he was the eight Bishop all descended of Bishops: which history me thinks might blank them, or cause them to blush. 4. But if that do not; the curse of God upon this their constitution, if they were not given over to strong delusions, might cast dung upon their faces in this defense. Well observed Luther, that this one law brought in among them all the sins of Sodom: for which no doubt the spirit of prophecy calleth Rome by the name of Sodom, for the sodomiticall filthiness of it: for the defense of which unnatural and monstrous sin (not to be thought on, much less without blushing named) some of them have written and published sundry books. If the monasteries in other countries came as well to the rifling as ours did in the days of King Henry the 8. of famous memory therefore; no doubt but many Bales might be set on work to write many centuries of their filthiness. Or if some of their fishponds come to the casting, as that in Gregory the greats time, it may be that some of their own would not stick to write of 6000. heads of infants found in the mud of someone of them. But because it is a shame to speak in public of the things they shame not to do in secret, I will forbear further to move and stir in this sink, which sufficiently stinketh in the nostrils of God and men; and conclude the point with Epiphanius his speech; They have refused marriage, but not lust: no true • of the Originians then of all the Popish orders.

Doctr. Polygamie was ever a thing blameworthy, and evil in it self, notwithstanding much used of Jew, and Gentile. Reasons.

1. The first matrimony was instituted between two persons only; of whom the Lord said expressly, they two, (not they three, or more) shall be one flesh. In which first institution are two grounds ouerturning this sin. 1. God's action of creating one man, and one woman, and no moe. 2. His injunction and strait charge to all posterity, that one man should cleave to one wife, who must be his wife and no stranger; and not to many wives at once: so as it is against the law of nature, and the first institution.

2. The Lord by Moses forbiddeth it, Leu. 18.18. Thou shalt not take one woman to her sister: that is, thou shalt not take one woman to another, to make them as sisters; for in the 16. verse the marriage of the wives sister is forbidden by proportion even in monogamie: no not after the sisters death, seeing consanguinity and affinity agree in duration alike. Besides that the phrase in Hebrew is commonly so used: as Gen. 26.31. Exod. 26.3. and the reason of the precept is, that such a one must not be taken to grieve the other, and seemeth properly to be meant of wives in polygamy, who in the Scriptures are called adversaries.

3. The Prophets themselves reprove it upon the ground of the first institution, Mal. 2.15. God made but one woman at first: and why but one? not that he wanted spirit, for he had abundance ; but because he sought a godly seed: wherefore keep yourselves in your spirit, and let no man transgress against the wife of his youth: where the Prophet proveth it to be not only against the first institution, but wisheth all posterity carefully to avoid it.

4. Christ himself taxeth it as a violencing of the first institution, Mat. 19.4.5. Have ye not read that God made them at the beginning male and female ? and for this cause shall a man leave father, and mother, and cleave to his wife, (not wives) and they twain shall be one flesh.

5. Christ's Apostles condemned it, Eph. 5.31. the same speech of our Savior Christ repeated: 1. Cor. 7. Let every man have his own wife, not wives: and here the Apostle accounteth it such a blot, as hindereth the admission of any such into the ministry. And thus polygamy being condemned by the first institution of marriage before the Law, and also in the Law, after the Law by the Prophets, after them by Christ himself, and by his Apostles, it followeth, that it was ever an evil condemned even from the beginning.

Object. But the example of the most of the Patriarchs is alleged for the lawfulness of it, for else all they would not have used it, being the best men that ever lived.

Answ. The canon law saith, that a common error may not prejudice the least truth: true it is, that after that most savage tyrant Lamech had first depraved God's ordinance, it greatly prevailed by example, and especially then when there was no King in Israel: yet notwithstanding the Prophets, and Christ call men, not to example, but to the rule of the first institution. 2. We never read of any of them (no not the best) well carried it: but what fruit had it between Hadah and Sillah at first, it still retained: For what molestation brought it even to good men? what a stir had Abraham to compose Sarah and Hagar to peace; and in their children Isaac and Ishmael, what a number of sparkles of contention were kindled? what heart-grief was it to Jacob to see such daily emulation between Leah and Rahel? and what other was the fruit of their envy, but an occasion further to draw him into sin, in taking first one of their maids, and then another's, and all to please both; to say nothing of the do he had doubtless about their children. When Moses speaketh of Esau's 2. wives, he added, they were an heart grief to Isaac and Rebecca, Gen. 26.35. when the Scripture speaketh of Gideon's 70. sons begotten of his own body, with the reason, for he had many wives, Iud. 8.30. the very next chapter showeth how Abimelech slew all these 70. sons on one stone, save Jotham. How was Elcanah troubled to satisfy and recompense his wife Hannah, for the reproach wherewith Peninnah her adversary vexed her sore? In the inclining of Solomon's prosperity, the first exception the Lord took against him was, that he loved many outlandish women, which sin brought him to all the wickedness that was found in his hands. 3. Whereas it is said that the Patriarchs were carried hereunto not by fleshly lust, but in desire of increase of that holy seed which was in that one people: I answer, we may so religiously and charitably conceive of them, and in that regard of the Lord's more special indulgence and connivence, yet can it not prove lawful; it may make it in them a less evil, but not no fault: for if it had been lawful for the fathers in regard of multiplying the Church, and filling the earth, it had been much more lawful and fit for our first Parents, for to them was said, increase and multiply, and fill the earth, and yet God permitted it not to them, but it crept into the world against that first institution.

Object. 2. Sam. 12.8. He gave thy Lord's wives into thy bosom; therefore David had many wives both of his own and Saul's, the Lord being the author.

Ans. Those words (into thy bosom) indeed often signify the near conjunction of marriage: yet here, as in some other places, it signifieth only, that they were given under David's power and hand, namely, into his subjection; and so it signifieth sometime nothing else, but to have something with a man: as elsewhere David saith, he bore the reproaches of the mighty in his bosom ; so here David had with him his Master Saul's wives. 2. If the phrase should not so be here taken, incest would be defended in David; seeing the consanguinity of the wife is in the same degree to the husband as to the wife: and therefore David could no more marry the stepmothers of his wife Mical, then if they had been his own. 3. We never read that David took any of them that were Saul's, to become wife unto himself.

Object. Deut. 21.10.15. there are two laws which seem to favor it. If a man cast his affection upon a woman, &c. And if a man have two wives, the son of the hated, if first borne, shall inherit: and therefore the Lord at least permitteth polygamy.

Ans. Neither of these two were simply lawful, nor by the law approved to be done: but after it was done, the Lord provideth a law to avoid the greatest confusion, by tolerating and not dissolving it: neither is the law unrighteous herein, seeing it neither approveth it, nor simply permitteth the fact, but (supposing such a disorder may be done) showeth what is best in such a confusion: so the Lord tolerated the bill of divorce, but never as agreeable to his will: but as observing a wise rule of lawgiuers, that in public corruptions, special evils are then to be tolerated, when they cannot be cured, without a more grievous public evil. If it be here said, that the wisdom and power of God might have amended or cut off such disorders, if he had so conceived of them: I answer, it is a vain allegation of men, not considering that the Lord then sustained the person of a lawgiver to a people whom he chose above all the nations of the earth, and not of a Judge.

Object. Deut. 25.5. The law was that a brother dying without issue, the next brother (who perhaps was married) must marry his brothers wife.

Ans. We shall not need to answer with some of the learned, that the widow was not to become the wife of the brother surviving; but that he was to go in to her and do the duty of a husband in raising seed to his brother: but that it was a special commandment, for those times, for certain persons, and causes. For it was not so general as some may take it: seeing 1. it must be meant of brethren dwelling together, that is, such as had not planted themselves in some other family. 2. and not if any brother should die, but if the eldest or first borne, whose name and family must be preserved and reared; both in type and signification of the prerogative of Christ, the first borne of many brethren; as also for the preservation of inheritances to families, and by families the polity and ordinances of God amongst his people. Now these special considerations, cut off all pleas for polygamy, and the rather seeing Christ hath since put an end to all ceremonies and shadows, and called us unto his first institution.

Use. 1. In that this practice was ever condemned in the word, and yet come to such an height, even in God's dear servants, that scarce they retained any sense of the sin, learn to break off every sin in the beginning: a crooked custom quickly groweth to a rule: the instance showeth that not only believers of old, but even Ministers, who should have hindered the sin in others, were themselves entangled in it. There are two great mischiefs in the admission of sin; the first is the treasuring up of God's wrath against the soul of the sinner, who while he hatcheth sin, the Lord hatcheth judgment: the second is the sencelesnes of sin, through the repetition or custom of it, for the heart is by little and little stolen away: and the sinner becometh like Ephraim, as a dove without heart: that is, without understanding of the sense and danger of sin, through too near acquaintance with it: he that liveth in a mill (we say) hardly discerneth of sounds, and he that hath been in a noisome place is stuffed; even so many a one we see who a while will strain courtesy with some sin, as drunkenness, swearing, riot, wantonness, gaming: but after the second or third greeting, grow so familiar, as they seem in their eyes to be virtues, at the least necessary vices. Thus by God's judgment the heart is hardened, and sin riseth to his regiment: men are of too good nature, too soft, and gentle in the case of this acquaintance, and too loath to offer it the least discourtesy: which is a main cause why the Prince of the air, the patron of it, worketh so mightily in the sons of disobedience. Let us therefore apply our hearts to learn the Apostles exhortation, Let no root of bitterness spring up to trouble you. Let us beware of rooted sins, shut the door of the heart, that Satan may find no entrance, whose manner is where he finds the least welcome, to bring in seven spirits worse then himself: and if he can sow a seed if it be no bigger then a grain of mustard seed, he hopeth the next harvest for a great tree of it: sin seemeth very reasonable in the beginning, and the tempter saith, is it not a small one? But if the Lord's Samsons suffer themselves to be bound with small cords at the first, which they may think to break from at their pleasure, the enemy will ere they be aware bring on them the two new ropes which will hold them fast enough, till they be made a pray for the spoyler.

Use. 2. Never let examples of men prejudice the truth of God. If we see a good man fall, we are ready to think that vice no longer a sin: espcially if we see not the sin required upon the commission. We see Abraham himself led into a sin and overcome: 1. by common custom: 2. by the motion of Sarah, enticing him through infidelity, to take Hagar: so in other Patriarchs, we see how ready the children were to take the color & die of their parents. And therefore from hence let the blinded Papist say, their fathers worshipped in the mount with the Samaritans, or before such and such altars and images, and so will they also. Let the profane swine of the world say, Noah was drunk, Sarah lied, Jacob had many wives, and why may not we? and so think they have a sufficient cover. As for all the Israel of God they walk by another rule, then that of the world, the guise of which is to lie in wickedness, and giveth none but crooked directions: nor by the naked examples of the best men, who have their wanderings; but that of the word, which is as the cloud and pillar to guide them in all their journeys.

Quest. But how shall we profitably behold the examples of the Saints? Ans. By observing two rules. 1. If we make their falls and infirmities, a glass to behold the same in our selves either for the present, or else suspect them in our selves for time to come. 2. If with judgment we weigh examples by the word, I say not, number them, but weigh them in the balance of the sanctuary, and try them by the touchstone of the Temple. It is very liable to exception to say, others that are learneder, wiser, greater, graver, do so and so, and teach thus and thus: but what if the author be blinded, as every man may become a liar? or what if he will not speak the truth, because he will not be a meddler, or bear the times displeasure? this is such an argument as whereby Christ himself should have been denied; for did any of the rulers believe in him? Solomon saith, that he that believeth hastily is light in his heart: and the reason why examples ouercarrie men into evil, is because they can easilier give credance unto the persons of men, then soundly judge of the actions of them.

Having faithful children ] After a man's own person, respect must be had of his private government and carriage, whom the Lord will have called so near him, as to serve in holy things before him: and because it is meet that such a one be a man of experience and government, the Apostle would have him observed in the private ordering of his family, whence an aim may be taken, how he is likely to behave himself in public: that if his fitness & skil be tried in ruling the lesser and fewer, he may the better be trusted with the greater. For that this is the reason of all this diligent inquiry, is plain in 1. Tim. 3.5. For if he cannot govern his own house, how can he govern the house of God? We know that he that is not able to guid a boat, is not able to govern a great ship: and he that being married, cannot rule two or three of his own children, so near him: much less can he govern a whole Church, men and women, who in comparison of the other are as strangers, and few of them fully known unto him.

Quest. But in ordering the family, the first care must be had of the wife; why doth the Apostle utterly omit that both in this place, and that of Timothy, and in both places only mention the government of the children?

Ans. 1. That care is not excluded. 2. The wife is not so absolutely put under government as the children; but are partly governors in the family with the husband; and being the wife of a Minister, is presupposed to be of that grace and wisdom, as that she is able to take up her own duty without such enforcement: and therefore the Apostle thinketh it sufficient to show what a one the Ministers wife ought to be, 1. Tim. 3.11. But 3. and especially, because in the government of his children there is a more lively resemblance, of such duties of government, which he is to dispense towards the Church. And if we look a little nearer the words, we shall see that there is nothing enjoined the Minister as a Father of children, which belongeth not unto him as he is a spiritual father of the children of God. For if we respect matter of instruction and doctrine, he must have faithful children: so in the Church, by diligent teaching of the doctrine of faith, must he bring men unto the faith: or if we look at matter of manners, he must do two things: 1. displant vices, and plant the contrary virtues, that they may not be accused of riotous or other ungodly courses; which also he must publicly perform in the congregation by the word of exhortation and rebuke. 2. correct and chastise the obstinate and rebellious, that they be not disobedient: and so as Minister he hath a rod of correction, and the censures of the Church to inflict upon the obstinate.

Now in the children of Ministers are required two things: 1. for their institution, that they be faithful children: 2. for their conversation, they must not be, 1. riotous: 2. disobedient.

By faithful children, are meant such as being instructed in the faith, are at least in external conversation, answerable to the profession of the faith they make. Quest. But is it in the power of any Minister, or man to have faithful children: may not a good man and a Minister too, have most graceless children? Ans. There is no man but he is to endeavor that his children may have even the grace of faith; which is further laid out of his power then by getting himself within the covenant. But there is no good man, who hath it not in his power, to instruct his children in the doctrine of faith: and also for outward order to make them conformable, and in some measure answerable to that prof • ssion, so long as they abide under his roof. And if the Lord afterwards for some unknown, and secret cause by leaving them, show he hath no delight in them; such a father may herein comfort his conscience, that to his power he hath used the best means for their good.

Doctr. 1. He that must reform others abroad, must first begin at [ 1] home. For as true love beginneth at home, and then disperseth it self abroad, so true religion reformeth at home first: and conscionable reformation begins at a man's own heart. The tenor of the 101. Psalm showeth, that David coming to his kingdom, 1. reformeth his person: 2. his Court and family: 3. his country. The same course took Joshua, I and my house: and Hester, I and my maids. And indeed sound reformation cannot correct in another what it self cherisheth, neither can teach another, and it self abide untaught. As if it be a zealous reformation, proceeding from pure zeal; it hateth disorder most of all in the own bosom: it less spares sin in the own heart, then in the house; and less in the house then abroad; and the nearer this serpent approacheth, the more is it feared and fled from. Well knew the Apostle, that he that cannot abide reformation in himself, can never endure it in another; and he that suffereth vanity, prophannes, irreligion, and disorder in his house, he can never hate these in the house and Church of God: and therefore maketh it a sufficient cause to debar such a one from the Ministry.

[ 2] 2. How dangerous a thing it is for a man unreformed in himself, or family, to take upon him in public the reformation of other, we see in Moses himself, Exod. 4.24. whom as he was going down into Egypt to be the guide and deliverer of the Church, the Lord met in the way to have slain him: and the reason was, because his son Eliazer was not circumcised, and so his own house was unreformed. Whence we may gather, how indignely the Lord taketh it, that any man should come to govern his house, that governeth not his own. If Moses himself be to plant circumcision among the people, much more must all his own males be circumsiced: and this must be done, or he shall die for it, before ever he come where he must serve the Church of God.

Use. 1. Let every man know the due season of this weighty duty: and that is, when he hath done with himself. For then he shall better see the mote in another; he shall the better discern the danger, and discover the shifts of sin: he shall more patiently and pitifully deal against it; he shall more watchfully prevent it; he shall more zealously purge it: which not being first done, many have sweet in redressing their wives, children, servants faults, altogether fruitlessly, because they never in earnest dealt against their own. Private men would fain see public reformation of disorders, (and who can blame them) but they must begin, by giving religion a room in their own houses, and hearts, else shall they never see that they desire their eyes may behold. Who ever saw whole Churches or countries reformed on the sudden? No: this is a work which must first be performed by several persons, and so brought into families, and so into towns, and so into countries. For otherwise let never so good laws be enacted for common welths, never so pure orders in any Church, the labor is no less then lost. But especially let the Minister look to this, that first himself, then his house, and then God's house be reformed.

Use. 2. Here is a note to know a true professor by, not to deem him as he appeareth abroad; but if thou wouldst have the just length of his foot, follow him home from Church; see how wisely he walketh in the midst of his house ; see whether his house be a Church; how his children are ordered; whether his servants be like Cornelius his servants; and in a word, whether he and his house at home serve the Lord.

Doctr. 2. He that would have the blessing of gracious children, he must begin at religion; planting it in them as their tender years will bear, training them in the institution and reformation of the Lord, seasoning them with the words of piety, distilling and by little and little dropping into them seeds of holiness, and the fear of God: and providing that they might if it were possible suck in godliness with their mothers [ 1] milk. For this is the way to have his house a little Church, and house of God, besides the approbation of his own faithfulness. And that this is the duty of parents, we might be plentiful in Scriptures, and reasons: but briefly let every father consider, 1. that he is one cause of his child's evil; he hath helped him into sin, and hath begotten him in his own image: the heathen could say that there are two main causes in a lewd father of a lewd child, 1. the evil nature and disposition of the parent, 2. evil education: now seeing the best of us bring too much misery upon them by the former, we had need be means by the latter to draw them out of it. 2. This is a good ground of all other nurture and discipline; teach them all the doctrine of manners, all tongues, together [ 2] with all arts & sciences, yet let thē want this one discipline, thou leavest them to the curse of God; the ende of their lives is perverted, and instead of being the staff and joy of thine age, they shall perhaps become thy greatest scourges. True it is which Solomon uttereth, and which every parent in some measure shall say, My son, if thy heart be wise, I shall rejoice: whereas, by the just judgment of God, many lewd sons never come to know or perform duty to parents, because parents have had small or no care to teach them duty towards God. 3. [ 3] Mark how the Lord looketh upon this duty, and accordingly blesseth or curseth fathers and children. Abraham was to be a mighty nation, &c. and the Lord would not hide his secrets from him, because he knew he would teach his family, Gen. 18. On the contrary, Eli, otherwise a good man, how severely was he with his whole house corrected, for neglect [ 4] of this duty? see the history, 1. Sam. 2.29. 4. Every Christian must extend his care even to posterity, and be a means to leave his children the true worshippers of God, in the places where he hath lived or shall live abroad in the world: for as if we would have the Church of God, and his truth continue amongst us, we must then bring it into our houses; so if we would have it continue after us when we are gone, we must leave it with our children, that they may continue it in their houses also.

Quest. But wherein especially doth this duty consist, and how may we perform it? Ans. It standeth in two things, 1. in acquainting them with the grounds of truth necessary to salvation, and this must be done by private catechizing. 2. by bringing them to the public assemblies so soon as they are able to sit either fruitfully or reverently: and in both these, watch over their profiting. Thus mayest thou and oughtest to teach, even a child in the trade of his way.

Object. But this is a vain thing to trouble children, alas what would you have children to do? Answ. But although it may seem to be fruitless while they are young, yet will they remember it, saith Solomon, they are old: teach thy child to speak well while he can but speak, and when he will conceive afterwards the sense and meaning of it. 2. Thou shalt not loose thy labor, for by this means thou shalt displace, at least restrain natural folly which is bound up in their hearts, if thou dost nothing else. 3. Look upon the examples of godly parents, Hannah brought Samuel to Heli his instructor, so soon as he was weined, 1. Sam. 1. Solomon was but a tender child, when David his father taught him, and said, let thy heart hold fast my words: Eunica the mother of Timothy, taught him the Scriptures of a child: and what excellent fruits and testimonies appeared in these, of their timely instruction?

Use. Let every parent resolve of the timely instruction of their children; that as he hath begotten them in the flesh, he may be a means to beget them in the faith also; that as he is the father of their bodies, he may also become after a sort the father of their souls also: and let the mother be a nurse to the soul of her little ones as of their bodies, and both fathers and mothers use means that as their children wax in bodily strength and stature; so also they may grow to some strength and age in Christ Jesus. But this duty is not discovered in the fruits of it: nay, the practice of our youth without, and on the Sabbath, pointeth with the finger to that rule that is within doors throughout the week: and if to profane the Sabbath, swear, rail, curse, game, contemn superiors, be notes of faithful children; there is a number such: but if these be things better beseeming the education of infidels, it is a shame for professors of the Gospel to have them so rife amongst them. And what other is the next cause of the general profaneness and dissoluteness of our age; surely, because men content themselves to send their children to Church (and yet some scarce that, and many that for a fashion,) that if they can meet with knowledge of God or religion there, so it is, but they banish it out of their houses. And how infinitely do we hereby disadvantage our selves? The Papists confess that all the ground we have got of them, is by catechizing: and it is to be feared, we shall loose our ground again for want of it. Julian himself cannot devise a readier means to banish Christian religion, then by pulling down schools and places of education of children by chatechising: And when lost the Church of Rome the soundness of religion, but when they put down chatechisme, and set up idols and images, the books of laimen and children? Considering therefore the corruption of the heart, which needs reformation with the soonest; even as the body must be framed at the first swaddling, and weeds plucked up at the first peeping up; together with the commandment of God, which enjoineth the parent to whet precepts upon his children; the practice of Christ calling babes unto him, and instructing his family: and lastly, the benefit which hence shall redound to thy child, thou leaving him the only pearl and treasure, which is likely to abide with him; be not wanting in thy endeavors, but give all diligence whereby thou mayest be the father not of children only, but of faithful children.

Not slandered of riot ] As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine; so now by removing the contrary, would he have them suitable in their manners and behavior: that even in the Christian carriage of the children, the fathers fitness to govern may be approved, scandal may be avoided, & neither his doctrine, nor life may be justly excepted against. Whence in general may be noted, that the carriage of a man's children is a great credit or disgrace to his profession, which as it is true in every professor, so especially in the Minister: for either the fathers glory is seen in his government; or the profaneness of the children is the fathers blemish. A wise son, saith Solomon, is the crown of his father: but lewd children are like Simeon and Levi, which make their father (otherwise a good man) stink among his inhabitants. There was a law enacted that if any man laid slanderous things to his wife; as that he found her not a virgin: the woman her self may not follow the action, in clearing her self against her husband, least the marriage should seem to be dissolved pendente lite: but the Lord most wisely ordered, that the parents should for her: and why they? surely because their name and honor was impeached, in that their daughter was accused to be corrupted in their house, and they did not their duty in watching over her virginity: and accordingly as the matter was found in issue, the father was dealt withal: for if the defamation proved untrue, the party must make the father amends, by giving him an hundred shekels of silver: and yet shall he not be troubled with his daughter: and if the daughter was convicted, she must be brought to her fathers door, and all Israel must stone her: and the reason is added, why she must be there stoned, because she hath wrought folly in Israel, and played the whore in her fathers house, that is, for transgressing the law of God, violating her parents authority and credit, and defaming her fathers house.

But an especial law besides was made for the daughter of a Priest. If a Priests daughter play the whore, she polluteth her father, and therefore she must be more severely dealt with then any other, she must be burnt with fire. Object. If it be said that whosoever of other tribes were deprehended in the same folly were also put to death: I answer, yea, if they were espoused or married: but if virgins (except a Priests daughter) were not.

And well may the Church esteem of a man according to the government of his children, seeing the Lord himself goeth before in this example. How was Abraham honored in his eyes, in that his children were so instructed, and ordered? how was Jonadab graced by the Oracle of God himself, promising that he should not want a man of his seed to stand before God forever: and all for the obedience of his sons, testified in following their Fathers so strait injunctions. And on the contrary, how were good men blemished and dishonored for the profanes of their children: as Eli is said to honor his sons above God.

More specially we are to consider in the precept, 1. The special vice prohibited. 2. the hatefulnes of it. 3. the use.

1. Riot is a prodigal and lavish wast of a man's substance, in eatings, drinkings, intemperance, voluptuousness, uncleanness, or any other filthy lust. The word in the original being taken from a certain people, who were wont to spend their whole days in feeding, and stuffing themselves, and this was the greatest part of their care and calling: whom for this cause the Grecians called 〈 in non-Latin alphabet 〉 , that is, such as cannot be saved from a most desperate misery: or else such as save nothing for themselves, and their family, but in the end being brought to extreme want and penury die most miserably.

2. The hatefulnes of this sin appeareth, 1. In that it is a note of all [ 1] profanes, and irreligion; for the text opposeth it to faithfulness. 2. It is [ 2] branded to be a course of the unconverted, yea the very knot of all the lusts of the Gentiles: and called excess of riot: see 1. Pet. 4.4.5. 3. It is not only an enemy to religion, but even foileth all civil virtues: as [ 3] justice, temperance, sobriety, peace, chastity, humility, •• uth, &c. For what is the ruffling, and roysting life of a number of our gallants, and l • sty bloods; but an intemperate, an unpeaceable course? being men of a word and a blow, breathing out nothing but big words, loud lies, fearful oaths: having so far forfeyted all their truth and credit, as they may justly be suspected, least when they speak truth, they (as their father the devil) do it to deceive: not at any time conceiving or acting, but what may stand with their brutish appetite. And yet these men call themselves, and one another good companions, and good fellows; but if ever the Lord open their eyes to see their ways, their own tongues shall confess, that all this while they were so far from the suite of Saints and good men, that they were unfit company for honest civil men. 4. Such an hateful sin this is, as where it riseth to any height in children, the Lord will have the parents themselves, to become [ 4] both accusers and witnesses against their children: and prosecute them till they see them stoned to death: whereof the Lord giveth two reasons, 1. to take away the evil of sin: 2. to take away the evil of infection: that all others may fear by his example.

3. The use. 1. Let no man that would be counted religious, uphold riotousnes in his children, it being a note of unfaithfulness, irreligion, and a tainted heart. How can such paren • s be counted faithful, that suffer their sons and daughters to run into the infamy of pride, prodigality, excess; not using means to reclaim them, but rather fitting them by outward means with fuel to these flames? Shall God command thee to bring out thy riotous son to stoning; and wilt thou rather strenghthen him in this sin?

2. If the sin be so hateful in all men's children, much more in the sons of Ministers, against which our Apostle leuelleth. And let all our youth, especially Ministers sons, of whom there are such s • ore in these schools of the Prophets consider, that by their riotous and unthrifty courses, which are taken up by too many; they not only stain their fathers doctrine, calling, and profession; but call his fitness into question; and put it also out of question, that themselves are altogether unfit for the Ministry. And further, if it be so hateful in Ministers children, it is altogether intolerable in Ministers themselves: would God a number could as easily wash their hands of it, as it is odious and hateful in them.

3. It ministereth us occasion to bewail the riotous days we live in: True is that speech of one, The liberality of the world hath hurt the inhabitants: but the plenty and abundance of our country, hath set Antonius and Cleopatra again at strife, who can be more prodigiously profuse, and riotous: yea it seemeth that men can scarce devise how to spend them fast enough in excess. See we not that the dishes of our fathers were nothing so costly as our sauces? their Nobles not better appareled, then some of our groomes; that our Nabal's feasts, though but farmers, are like the feasts of a King? where shall a man sit down in the meetings of men, where a man shall not trulier apply that question, then he that uttered it, What meaneth this wast? but in some entertainments the idle and sinful wast of God's good creatures is such, as set by that of Caligula, who must have his bread guilded; it is justly suspected that all the world of the Gentiles themselves would fail us of such presidents: and what is this other then the nurse as well as the mother of infinite other evils? what marvel is it that the hearts of men are so heavy, and oppressed, as that no sense and feeling of religion can be fastened upon them? How do men's mouths run over with impure o • unseemly speeches? how do other escapes pass from them exceeding scandalous and offensive to the Church of God which are in these ways: sometimes loosing the holiness and chastity of their souls and bodies; sometimes striking up most graceless matches in this their forgetfulness, rashly ouershooting themselves so far as bringeth just matter of repentance all their days: as Herod in his riotous feast, passed his word against John Baptists life: a fearful fruit of this sin.

4. Let every Christian learn hence to moderate his mind, and keep it within the mean and measure in the fruition of all earthly delights: and the rather, because even God's children are so prone to be carried after the fashions of the world, and to exceed in diet, apparel, both above their calling, and beyond their ability: which is a blot to be repented of, and that the more timely, because the further the child of God goeth from the mean, the more grace he looseth, and the weaker is his soul: and it cannot be but voluptuous living will choke the word, even in the best: and therefore it is not unseasonable to exhort Christians, and converted ones, To gird up the loins of their minds, and be sober. Even as the Jews and Eastern people at this day, tuck up their long garments to make them more expedite and free to a journey or business; so Christians journeying towards heaven, must take short their minds from earthly delights, and hasten themselves homewards with so much the more neglect of these things, as they have better in their eye. Now the rules which will help us in this duty, are these three. 1. Before the receiving of any comfort of any creature, acknowledge God the giver, the blesser, the looker on. 2. Look to thyself, and watch thy own heart in the use, that it be not withdrawn from the love of the Creator by the creature. 3. after the use, take up the practice of Job, who after his sons had liberally and a long time banquetted together, he sanctified them, and offered prayers and oblations to God according to the number of them all.

Not disobedient. ] The word in the Greek is a Metaphor taken from unruly and untamed beasts, such as know not the yoke, but are refractary and headstrong: and in this one word two things are alike condemned, as well the sin of the child, as the cause in the Parent. The former is always a note of irreligion, disobedience in the child: the latter for most part, a note of indiscretion, and that is remisnes in the father: both of them unbeseeming common Christians; but in a Ministers house may raise a just suspicion, that he is not a fit man to order and govern the house of God: for if every family of common Christians be, or ought to be a little Church; is it more then just and mere that the family of the Minister be not only, not a conspiracy of rebels, sons of Belial, and disordered and licentious mates; but such as may join together in the worship of God, and holy conversation, for the good example of others? Here note these two points.

First, that disobedience of children is a note of irreligion. Even as we noted in the former vice, which the Apostle also maketh a note of one given up to a reprobate mind, and full of all unrighteousness, and marketh for one of the courses wherein the Gentiles walked to destruction: and prophesiyng of the last and worst times, he setteth in the beadrole of ungodly men, which should make the times so bad, those that are disobedient to parents. And this consideration may be of good use to all that would be esteemed gracious and religious children, to learn to become obedient unto their Parents in all things, with that only exception, or rather interpretation of the same Apostle, in the Lord. And this obedience must bewray it self, bo •• in doing all their lawful commands, seem they never so base: for God hath set a stamp on them: and this with such cheerfulness, as that so far as they can come to know them, they may even prevent their good desires, not deferring till their duty be demanded: and 2. also in suffering, 1. themselves to be disposed in their lawful callings, and in their lawful marriage, as Isaac: 2. to be rebuked, corrected, and chastened, so yielding them all reverence, as Heb. 12.9. Neither is the Scripture wanting in motives unto this duty. 1. It is a [ 1] duty well pleasing to God, Col. 3.1. 2. It is a just thing, saith the Apostle, Eph. 6.1. that being in the power of their parents, they should perfo • me [ 2] all dutiful obedience towards them: It is right in regard of God's law, the law of nature, and the laws of the Gentiles themselves: • o say nothing of that instinct • hich the Lord (for the conviction of graceless children) hath put in some of the brute creature • themselves towards their breeders. 3. this is the first commandment with promise, that is, with [ 3] special promise of blessedness to the observer. The second commandment hath a general promise to the keepers of the law in general; but no commandment hath a special promise annexed but the fifth; and therefore [ 4] the Lord looketh it should more especially be respected. 4. the taking up of this duty will be a way and means to wipe away the future tears and grief of their parents in their own ruin, yea a foundation and ground of the glory of their father, and the joy of their mother; and besides a seed of the obedience of their own children to themselves if in time to come God shall vouchsafe them any: for it is just with God that lewd children who have been the rottenness of their parents bones, should [ 5] themselves be plagued with rebellious and lewd children. 5. Look upon examples. Solomon bowed to his mother though he was a king, and above her in the throne, yet he set her at his right hand: nay, the true Solomon Christ himself is said to be obedient to his parents: notable was the obedience of Isaac even to the knife in the hand of his father, and a lively type of Christ, who was obedient to his heavenly father, and that unto the death. Whereas on the contrary, disobedient children never escaped unpunished, as in the examples of Cham, Absalom, Reuben, Ophni, Phineas, Abimelech, and many others, as we might plentifully explain. And look what duty the Lord requireth to natural Parents, the like also is due to those who are instead of fathers and mothers, as stepfathers, tutors, masters; Ruth loved Naomi her mother in law, and clave unto her as unto her own mother: the sons of the Prophets obeyed their masters as their own fathers; Elisha spake of Elijah, my father, my father, 2. Kin. 2.12. this lesson if it were so heedefully regarded as it might, would be of special use in this place above all other in the land besides, wherein so many youth miscarry, even for this; because they cast off the yoke, and willingly know no duty nor subjection to superiors, tutors, and those who are instead of parents unto them.

The second point here to be noted, is, that the cause of lewdness of sons is for the most part, the indulgence or other want of government in the parents: for this the Apostle implieth, when he measureth the fitness of the fathers government by the carriage of the children: for can fathers let their rein loose to liberty and licentiousness, and the sons feeling the rein in their necks not run riot at their pleasure, and fling out and kick like a colt in a fat pasture, knowing neither owner nor feeder? and do not many fathers deserve, to have their eyes plucked out by their children, who for want of government, cause their children's eyes to be picked but by the ravens of the valley? some never had the fear of God themselves, and cannot teach their children the ways of God; nay many hate God's fear in themselves, and in their children, and in all God's children: whence by a secret judgment of God it is, that as they taught them no duty towards their heavenly father, so they deny all duty not seldom to their earthly pa • ents. Others may not displease their children, and so either are fond and loose their authority, not chastening thē while there is hope; or else they pamper them, as men do the beasts they would feed up, and not seasonably break them; or else by mild reproofs they rather cocker and bear them in their sins, then correct them, as Eli did: or else if they be but crept out of childishness, oh then they are past the rod; Parents must have their children counted men, when they are but boys, and never so fit for the school and discipline: by all which means, they bring in the ende mischief on their children, and shame upon themselves: this indulgence in David was the overthrow almost of all his children; but especially noted in the fall of Adonijah, his father would not displease him from his childhood to say, what hast thou done? Yea, but parents say, what would you have us do? they be but young and youth must have a time, and we may not ever be dulling them with correction; their own rod will beat them well enough in time, and soon ripe will be soon rotten. To whom I say, I would have you to consider the state of your children, and the great measure of folly that is [ 1] bound up in their hearts, which the rod of correction only can drive out. 2. To know that if children get head while they are so, they are likely [ 2] to hold it when they are stronger: note the speech of Solomon, Even a child maketh himself known in his works, whether his work be good and pure: that is, you may read and guess in a child how his course is likely to prove afterwards: we read of good children that became good men, seldom or never of wicked children altered: it is not more commonly then wickedly said, young Saints old devils ; but truer it is that seldom do young devils become old Saints. 3. That it is the note of a fleshly mind in thee, to love nothing but thine own flesh in thy children, [ 3] and to carry no love to their souls: nay, it is not love but hatred which spareth the rod: or call it love if thou wilt, it is a cruel love, cruel I say, 1. to thy child, 2. to thyself. 1. to him, because thou neglecting his timely correction; the Lord either causeth him to fall into the hand of the Magistrate the father of the country; or else takes him into his own hand to control, or else cut off: whereas thy rod might have given him wisdom, and thy timely rebuke might have delivered his soul from hell, that is, his life from the grave. 2. to thyself, for we seldom read, but that the darling child, was the sorrow and shame to the parents; according to that of the wise man, a child let alone to himself shameth his mother: and God hath most crossed his children, in their children best beloved, to teach them to love all of them in good measure.

Neither in all this would I have parents to provoke or exasperate their children, as Saul did Jonathan: 1. both by an unjust commandment, to deliver his friend, and an innocent to death: as 2. by an undeserved reproach, calling him the son of an harlot: and 3. by a furious action, of casting his dart at him to slay him: which made Jonathan rise and leave him. Neither yet do I here exact the forfeyt of every offense in the child (as neither the Lord doth of his children) knowing that the child is the fathers own bowels; and that the parent after a sort suffereth with the child: and sometimes God himself threateneth, and forbeareth, and warneth his own children: as Exod. 32.34. But yet this precept enjoineth parents so seasonably to break their children's corrupt desires, as that they be far from disobedience, to God, or themselves: and therefore that is a worthy precept of Solomon to every parent, read according to the best translation, Be thou great in the fervency of thine anger in forgiving a fact: that is, show thy great indignation against that sin, the correction of which, for the present thou forbearest, saying, that is, threatening, that if thou shalt deliver him, thou wilt further punish him afterwards. And thus training them in obedience at home, it will become thy glory, and their beauty abroad. Whereas the cause that now they swagger, and are masterless abroad, is because they were never well mastered at home: and the reason why now in man's estate, perhaps under a faithful ministry, they are so incorrigible, is because in their youth they bare no yoke, were not inured with corrections. Fathers affoarded no help to the Ministers, by their good education, and therefore now good means cannot prevail with them.

The Apostle in the former verse, having spoken of those positive virtues required in the private life of every Minister: in the former part of this verse he enforceth them by reasons; and in the latter part reckoneth up many vices, from all which he must be free, if he will be unblameable. The reasons are two, the former of which is included in the change of the name, a Bishop: the latter propounded in a comparison, He is God's steward. In both which regards his care must be doubled, that he may walk unblameable before his people.

For the former of these, to understand it the better, we must conside • two things: 1. the signification of the name: 2. the force of the argument. By the name Bishop, he meaneth those whom before he called Elders: and throughout the New Testament it is indifferently given to all teaching elders, that is, Pastors and Ministers; and so is here to be taken. A title well known in the Apostles days in the tongue then commonly used, to betoken a painful office, and a diligent labor; borrowed from such as are set in the watchtowers o • 〈◊〉 o • camps, to espy, and by a loud voice, or sound of a trumpet, or otherwise by a bell, or warning piece, to discover and signify, the approaching of the enemy: for such were properly called [ 〈 in non-Latin alphabet 〉 ,] Bishops or watchmen: and from hence the name was by the Heathen translated, to signify such gods as they conceived the patrons of their countries, or cities: yea by the spirit of God in the Scriptures, to signify Magistrates; so calling them, to put them in mind of that care and charge which heavily lieth upon them. And yet more frequently and fitly, it is attributed to the Pastors and teachers of the Church. Not only the great Pastor and Archbishop of our souls, 1. Pet. 5.4. and the Apostles, Act. 1.20. but to other pastors and teachers, who in so many places, as so many cities of God, are set as on a hill, to descry, and with the voice of Christ in the word, as with so many silver trumpets at their mouths, give warning of those most cruel and fierce enemies, and spiritual wickednesses, which seek the utter subversion of the Church, the City of God. And that thus the word must needs generally be taken in the New Testament appeareth, Phil. 1.1. where the Apostle writeth to many Bishops in one city Philipi: and Act. 20.28. speaketh to many Bishops in one city of Ephesus: and here the Apostles argument, and context can admit no other acception. How this general title came after to be restrained, it is not so pertinent, and profitable to discourse. The learned may see it in Jerome upon the place. As for myself (as before I promised in the title of Elders) I mind not to trouble the peace of the Church about names and titles.

Doctr. This very name fasteneth upon every Minister this main duty, namely, to keep watch in his charge over the souls of his people, & to discover unto them both God's affection unto them, and their estate with God. Thus the Prophets being the Bishops of the Old Testament, are called not only watchmen, Ezech. 3.17. and Seers ▪ 1. Sam. 9.9. but God's Trumpetters, Isa. 58.1. and their successors in the New Testament are called not only eyes, and light of the body ▪ Matth. 6.22. but also voices ▪ as John the Baptist was the voice of the 〈◊〉 , Mark. 1.3. John. 1.23. And yet the word considered 〈◊〉 the composition of it, betokeneth a more intent watchfulness, instantly considering the wants, and necessities of the Church for the seasonable supply of the same: by feeding, and by ruling, which we read seldom separated in the Scriptures. See Act. 20.28. Heb. 13.17. 1. Tim. 5.17. 1. Pet. 5.1. Thus must every Minister whom the Lord hath made an overseer of his people, watch their souls as those who must be counteable for them; for if they die for want of food, and be famished; or else for want of ordering, of admonition, reprehension, correction, and censures according to Christ's holy institution: there blood shall be required at the Pastors hand: for look what charge Ahab had concerning Benhadad; the same hath every Minister concerning every soul committed unto him: Keep this man, if he be lost and want, namely by thy default, thy life shall go for his life. See also Ezech. 3.18.19.

Use. 1. Whence it will follow, that look how unfit blind, or dumb men are for a watchtower, so unfit are unlearned and unpreaching Ministers for their places. How can he be called an eye that hath no eye? how can he be called a voice that is dumb? how unfaithful is the sleepy watchman who that he may have ease careth not to betray an whole city? How dangerous are they both? for if the eye be dark, how great is this darkness? if the blind lead the blind, both fall into the ditch. By both of them vision faileth, and by both of them people perish. See for this purpose a notable allusion Isa. 56.9.10. where the Lord compareth his Church to a flock of sheep: the Priests and Prophets to shepherds, and shepherds dogs: the enemies of the Church to wolves and wild beasts: and being offended with his people, he calleth all the beasts of the field and forest, to devour and rauin, that is, the Chaldeans, Assyrians, Antiochus, and the Romans; by all whom they were diversely oppressed; and the reason is added because the watchmen were all asleep the dogs were sleepy, and greedy, dumb and barked not: ease took up some, covetousness others; and therefore no remedy, if those that should drive away enemies from the Lord's folds cannot be at leisure to espy the danger, but a fearful spoil and destruction most needs befall such a people. Which if it be so, then let every Minister stir up his watchfulness and care, and though the faithful discharge of his duty cannot but purchase him the malice of many▪ y •• let him be con • ent to make exchange of such friends and friendship with the favor of God, who as he hat • committed his flock unto him, • o let him resolve and say to the Lord as Jacob to Laban: I will feed and keep thy sheep. In like manner let every congregation to whom the Lord hath given a pastor according to his own heart, testify their thankfulness herein, in being contented to have their ways looked into and spoken of, as well conceiving the miserable estate of sheep without shepherds; not saying to the Seer see not▪ least that plague befall thē pronounced against the men of Anath • th: praying also that the kingdom of God may come everywhere, and his lightsome countenance shine on them that want such means, seeing their estate is such as hath great need of watchmen.

Secondly, from the force of the argument, namely, that he that is to be a Bishop over others must of necessity watch over himself, and his own in private, note a general rule to be observed in all elections, and furnishing of any place and office: namely, that due respect must be had what gifts the office requireth, and those must be principally regarded in that person, that is to be placed in it: as for example, if the place require the tongue of the learned, seek out for learned men: if wisdom, seek out wise men: if gravity, sobriety, conscience, and diligence: seek out for grave, sober, conscionable and diligent men: and thus the Lord dealeth whensoever he placeth any man: If he have a curious sanctuary to build, he seeketh out some B • zaleel, some Aholiab, or other, filled with excellent spirits of wisdom and understanding, and knowledge to work in curious works of gold, silver, &c. If he set Solomon to build a glorious temple to himself, he directeth him to send to Hieram for a cunning man, a wise man, and of understanding. If he be to bring his people out of Egypt, he furnisheth a Moses, and an Aaron. If to take the land by fighting, he fitteth some valiant captain, as Joshua: if to bring them out of captivities, he raiseth some Darius, or Zerubbabel, or Nehemiah, even suiting persons unto places: yea the Son of God being to gather his Church among the nations, and to plant his own ordinances to bring men out of their nusled idolatry and Gentilism to serve the true God: if he had not aforehand considered the difficulty of the work, and accordingly furnished such as he dismissed for this purpose: how had it like ever to have been effected?

Use. The cause of all corruptions in elections, and designements to offices and places lieth here, that men look not to the quality of the place first, but (beginning where God ends) first at the man, either because he is a proper man for parts, and gifts of body and mind, or by such and such commended, or furnished to perform such expectations and contracts, or an ancient, or a kinsman, &c. this mars all, and often setteth fools on horseback, when wise men walk on foot by them. Let every man whom it concerneth learn wisdom of God and his spirit here, which first inquireth into the place: and so in passing their suffrages in elections, thus reason; oh this is a difficult matter, where have we a fit man for it: if to choose a Magistrate, this requires one able to execute the Lord's judgments: where have we a man of courage fearing God, and hating covetousness? If a fellow of a college, this requireth learning, judgment, and one able at least to bring up youth in knowledge and godliness, where shall we find such an one? but if a minister, oh this requires one able to build up the body of Christ, and who is sufficient for this thing? The reasons hereof are, 1. the external election of the Church ought to follow the internal of the spirit: see 1. Sam. 10.24. 2. it ever argueth corruption, to prefer private respects before the public good. 3. the ends of every calling are, 1. and principal God's glory, 2. nearer and inferior: 1. the helping of the communion of Saints, 2. building of the Church, which he who is likely most to prefer, is principally to be preferred.

As God's steward ] Here are likewise to be considered two things. 1. the signification of the word. 2. the force of the argument.

First, the word implieth thus much, that God is a great householder, Matth. 21.33. that his house is his Church, where he as a great personage keepeth his residence; more stately and honorable then the court or standing house of any earthly king in the world; in that herein he pleaseth to manifest his presence by his spirit, working in the word and ministry: and as it is with other great houses, so the spirit of God speaketh of this, as committed not to one, but many stewards, who take the charge of it, to order and govern it according to the mind of the Master, and unto his greatest honor and advantage. And these stewards are the ministers, so called 1. because as the steward in an house is to dispence [ 1] all necessaries unto the whole family, according to the allowance and liking of his Lord; even so the Minister receiveth from God power to administer according to the necessities of the Church, all the things of God, [ 2] as word, Sacraments, prayer, admonition, &c. 2. As the steward receiveth the keys of the house to open and shut, to lock and vnlock, to admit or exclude out of the house: for so is it said of Eliacim, Isa. 22.22. even so every Minister receiveth the keys of the kingdom of heaven; to open, and shut heaven, to bind and loose, to remit and retain sins, [ 3] as Matth. 16.19. 3. As the steward sitteth not in his own as an owner, or freeholder, but is to be counteable and to give up his bills monthly, or quarterly, when the master shall call for them; so every Minister is to be counteable of his talents received, and of his expenses, and how he hath dispensed his masters goods. Heb. 13.17. They watch for your souls as they which must give accounts.

Doct. From which similitude, we may learn that it is the duty of every Minister, to see that he have both the calling, and also the properties beseeming him, who is the steward of God. And for his calling, he must be God's steward: the Lord must set him in this place of service so near him; or else he is but a thief and intruder: of whom it cannot be said, that the Lord hath made him ruler over his house. The properties of God's steward are principally two, 1. Wisdom, 2. Faithfulness. So we find them in the place alleged: who is a wise and faithful servant, whom the Lord may make ruler over his house? And first of the faithfulness of this steward: as the chief Doctor of his Church hath gone before in example, who was first appointed, and then faithful unto him that appointed him, Heb. 3.2. so is it required of every Minister of Christ ; and disposer of the secrets of God, that he be found faithful. Now this faithfulness standeth in, 1. distributing, 2. all, 3. his masters allowance to those of his household. For 1. he is called to be a distributer to distribute their [ 1] meat unto his fellow servants, as it was the manner in those times wherein our Savior lived, for the chief servant to devide unto the other servants their portions of meat; and this not as a Lord over them, but as a superior servant with them: and the steward everywhere is as the hand of this economicall body, to take in and give out; the which hand if it should not for ease or idleness be plucked out of the bosom to feed the body, that body must needs starve and perish.

2. He must distribute his Lord's meat and allowance, according to [ 2] his Masters mind: that is, the pure word of God, without mingling or corrupting. Wholsome food, not drawn out of the poisoned puddles of Popish Friers, or postillars, of Poets, or Philosophers, neither of his own or any other men's inventions or traditions: but out of the store of the Prophets and Apostles, which is a sufficient treasury whence he may bring out abundance of things new and old. For herein the mind of the Master must be the square of his servant, who himself would not, neither suffer others to give for bread, stones; nor serpents for fishes: but as the master calling his servants to employment, delivereth them his own goods, so also calling them to accounts, requireth the return and gain of his own. Whence also every Minister is here called God's steward, and the dispenser of God's mysteries. Who if he speak, he must do it as the words of God: if he minister, he must do it as of the ability which God ministereth: if he have received the gift, let him minister the same gift as a good disposer. And thus speaking, ministering, and dispensing, he shall be acknowledged a steward only, and not a Lord; an instrument, and not the author of the food he breaketh: and thus shall men depend not upon man, but God for the food and life of their souls: and thus in all things shall God be glorified. Such faithful stewards were the Apostles: Paul delivered to the Corinthians what he had received of the Lord: and John in the name of all the Apostles, 1. John. 1.1. That which we have heard, seen with our eyes, and with our hands handled, declare we unto you. And, We preach not our selves, but the Lord Jesus, and our selves your servants for Jesus sake, 2. Cor. 4.5. And if we cast eye upon the arch-type and vnfailing pattern of all faithfulness, we shall clearly see that herein he approved his faithfulness to him that appointed him: for his whole doctrine, himself affirmeth it was not his but his Fathers, John. 7.16. and that he gave to his Disciples, and so by them to all believers, the words which his Father gave to him, John. 17.8. And for his works, he did nothing of himself, but as his Father taught him, John. 8.28. and for both, he set himself an inimitable copy unto all the servants of his house. Moses indeed was faithful in all the house of God as a servant, and herein his faithfulness appeared, that he did and caused all things to be done in the tabernacle according to the pattern: but Christ as the Son, was faithful not in another's, as Moses was, but as a Lord in his own house, goeth before Moses and all other his servants.

[ 3] 3. He must distribute all his masters allowance, else is he a thief and an unjust steward. He must keep nothing back, but deliver the whole counsel of God; and then if any within the house die for want of meat, the fault is not in the steward, who measured them out their portion; and delivered faithfully that whole truth of God necessary to salvation; but their blood is upon their own heads, in that they refused that food which the steward dispensed unto them. All which branches of faithfulness if they be not performed, assuredly the day cometh wherein the unfaithfulness of every such offender shall be discovered. Many eyes are upon thee for the present who art unfaithful in God's house. Satan's eye to accuse thee, the eye of thy own conscience to condemn thee: God's eye to revenge thy sin upon thee: all these eyes are waking enough to discover thee; yea as many voices in that day of the Lord shall be lifted up l • ke so many trumpets against thee, who by unfaithfulness hast wronged so many: oh that men would remember & before hand consider what a fearful cry and loud noise, the voice of the blood of whole towns, and congregations perished and famished for want of the food of their souls, will make in the ears of the Lord, crying for vengeance against idle, and nonresident Ministers, whose sin shall not be hid, if either such watchful eyes, or such loud voices can discover the same.

Secondly, this steward of God must be wise as well as faithful: this wisdom standeth principally in two things. 1. In a wise forecast and provision of necessaries before hand, that he may be able to bring out of his store such things as the necessities of the house shall require: together with a plotting and contriving to put forth his Masters goods to the best profit: for else although he intend never so much faithfulness, yet shall he not avoid the accusation of a waster of his masters goods. 2. In a wise dispensation of things so provided; and this 1. in due sort. 2. in due measure. 3. in due season. First, in due sort, providing courser meat to servants then to sons: stronger meat for men of years then for children. No wise steward would set milk before strong laborers, and beefe bones before sucking children: so the minister as a wife steward must consider the age of men in Christ, whether men be weak or strong Christians; and accordingly apply himself to feed them with milk, or lead them to stronger meat: so whether he be to deal with men wicked or godly, that he may set courser meat of threats and judgments before the former; and finer and sweeter dainties of promises and blessings before the latter: so also whether they be sick or sound, that if they be diseased or of sick consciences, he may heal them; if dangerously wounded by Satan's temptations he may salve them; if broken hearted he may help to bind them up. Which point of wisdom where it is wanting or neglected by the Minister, he layeth himself open to that fearful woe, Ezech. 34.4. Secondly, in due measure, some need more promises some more threatenings, he must be wise not to exceed the measure in either; for thus he shall make such wanton who should rather be kept under, by speaking peace to whom it belongeth not; as also make their hearts heavy and sad, whom the Lord would have lightened and comforted. And this is made the work of the faithful and wise steward to give every man his portion, both for quantity and quality. Thirdly, this portion must be given in due season: this due season the Apostle hath expounded to be in season, and out of season, that is instantly, importunately, watching all good occasions hereunto; not once a quarter, nor once a month, nor so often as men shall say they need, who for most part have lost their stomach and appetite hereunto; but even so instantly, as his master can never come but he may find him so doing, Luk. 12.43. and blessed shall only such servants be: whereas on the contrary, if the master shall command to give his family their daily meals in order, and the steward of the house should give them but one meal in a month, & so starve up his Lord's servants, were he not worthy to loose so many lives, (if he had so many) as he suffered to perish by starving them?

Use. 1. The Papists mistake this calling, who in the ordination of their Priests, make mention of offering, massing, and daily sacrificing, but not a word of this main duty of feeding, distributing, and dispensing, which is the proper work of a steward.

2. This doctrine showeth what a square and furnished man he had need be, who must stand under such a burden as this is, which made the Apostle ask the question, who is sufficient for these things? not everyone that can run and ride, or can make means to get a living, nor he that cannot devise ways enough riotously to wast the Churches patrimony; but such as are fitted with the calling of God, and gifts of faithfulness, and wisdom: let our sons of the Prophets consider what they are to be called unto, and apply God by their prayers, for their fitness thereunto.

3. Let people hence learn how to esteem of Ministers; even as of God's stewards, 1. Cor. 4.1. Let men so esteem of us, &c. neither too highly, least God's glory in the ministry be obscured; nor too basely, least the ministry it self be contemned. They are not the light, but such as testify of it: not the authors, but such as people must seek unto, and depend upon for the food of their souls: that look as when the famine was over the land of Egypt, Joseph opened all the kings storehouses, and sold to relieve the Egyptians: even so must the ministers in time of spiritual dearth, set open the Lord's granaries to relieve his people from the famine of their souls. Thus this title teacheth men to conceive of their ministers, as the dispensers of mysteries, which are things otherwise hard to come by: and disposers of the manifold graces of God, 1. Pet. 4.10. The steward we know hath all things under his hand, and holdeth them under lock and key, so as without him no man can come to anything. But how many thus esteem of them? the silly sheep dependeth on the shepherd, for else could they not sold, feed, and fende themselves: yea the ox and asse know their owner, and crib: but men generally are without understanding to acknowledge these feeders.

4. Let men learn with more diligence to attend on the ministry, and not be satisfied, till they have the whole counsel of God necessary to their salvation, revealed unto them: let them call upon their stewards and urge them to faithfulness. There is no servant but he may & will look for that whole portion which he knoweth his master alloweth him; and cannot abide that the steward should gain anything by him: oh that men would call for their portion in heavenly things also, or that they would receive it, being forced and thrust upon them. But the Lord seeth the contempt of this manna, and therefore he hath withdrawn it from many places: and in other have made it to rotte and consume, even in the mouths of many, to their further hardening and damnation: and yet withholdeth it from many people, who are not wise-hearted to inquire after it; who if they could call unto the Lord with faith and feeling of their want, that grace of his which feedeth the very ravens when they call upon him, would furnish them with a seasonable supply.

The second thing in this similitude to be considered, is the force of the argument, which is this; That because every Minister is called to a place so near the Lord as to be his steward, therefore he must be unblameable. Where we have the ground of another instruction.

Doctr. Every man as he is nearer unto God in place, must be so much the more careful of his carriage: that he may both resemble him in his vettues▪ dignify his place, and walk more worthy of him that hath drawn him so near himself. Besides that, every master looketh to be graced by his servant: and much more will the Lord be glorified, either of or in all those that come near him, Lev. 10. For as the master quickly turneth out of his doors, such disgraceful persons as become reproachful to the family; even so the Lord knowing that the infamous courses of the servant, reacheth it self even to the master, turneth such out of his service, which are the just subjects of reproach. Whereof we have an excellent example in Ezech. 44.9. to the 15. for the Levites which had served before idols, were thrust from the Ministry of holy things; yea although they were of the house of Aaron, yet could they never be received into the priests office to come near the holy place, but at most must keep the doors, or do some other inferior service: So as such as come near unto God, whether Ministers or professors, may not say, they do but as others do; much less as many servants abuse their Princes, or Lord's cloth to the privilege of their disordered courses, and to face out their bad matters: but the servants of this house, as they must have a special representation of the image of their master; so may they not do many things which are lawful for other men: the Priests, who must come into the inner Court, may not marry widows but maids, nor such as were diuorsed, verse 22. both which were lawful enough for others.

Use. 1. Let every Minister make this use, in considering the excellency of his calling above others. When he shall begin to say in himself, with Joseph, there is none greater in the house then I, follow the matter as he did: Shall I do this sin? shall I sort myself with wicked persons in wicked practices? shall I defile myself with unlawful stolen pleasures? so should I be a swearer? a tauerner? a drunkard? a riotous, perfidious, idle, or unclean person? seeing my master hath thus advanced me, how can I do this? God forbid I should thus sin against God. I am the steward of God's house, and it is for the honor of God, to have the steward of his house unblameable: my place is to blame and censure all disorders in the family, and can myself be so disordered. See and consider an excellent example in Nehemiah, when he was warned by a prophecy (though a false one) to fly into the Temple for his life from before his enemies: he answered, shall such a man as I fly? this were neither glorious to God, nor honorable to myself: he set me about this business, and he can and will deliver me: and myself am the captain, and set over all the people, and can I fly? who is it that being as I am, would go into the Temple to live: the fact then being in this, and other respects, against the law of God, and against my conscience, I will not for the saving of my life do it.

Use. 2. Every professor of the Gospel, being drawn much nearer unto God, then the common sort of men, must endeavor to walk worthy of God, Colos. 1.10. and worthy of the calling to which he is called, Eph. 3.1. namely, both the general calling of Christianity, which must be beautified and adorned: as also the special calling and condition of life, unto which the Lord hath disposed him: for even that must [ 1] be holily and wisely managed. And such force hath this reason drawn from our caller and calling, to move believing hearts to watchfulness over their ways, as that the Apostles most frequently urge it upon Christians: As where we are commanded to be holy, because God is holy: to walk in the light, as God is light: to walk in love, as God is love: to walk in the truth, as God is the truth; by all which, and many moe like precepts, what else is enjoined a Christian man, but that the life, the nature, the goodness, and holiness of God revealed 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 us, 1. Thess. 2.12. And further, if we consider unto what we are called, the same place of the Apostle showeth, that we are called to be very near unto God: walk worthy of him that hath called you, to his kingdom and glory: to a kingdom ; we were indeed far off, alients, and Gentiles, and very despicable, without all hope: but now are called to participate in another manner of kingdom then that of great King Ahasuerus, to which poor 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 Queen, and children are: God hath called us to a kingdom and glory ; that with the residue of the Church, we might become his own spouse, and so partake of his own glory and majesty. Now how much are such beggars as we, (called to such advancements) bound to walk worthy of such a condition, as [ 2] to which in Christ we are called? 2. Let every professor consider, that the falls of such as are nearer God, more dishonor God, and more hurt the Church, then grosser sins of other men, and therefore the Lord can less bear their falls uncorrected. David took it more heavily that such as did eat bread at his table should despise him, then others further off: and that Absalom his own bowels should seek his life, then that Shimei should rail on him. Professors of Christ must think that they dip in the same dish with Christ, and therefore they of all should be far from dishonoring him. Which one consideration, should enforce them the rather both to sorrow for sin past, and breaking off sins present; as also the preventing of sins for time to come. 3. Whereas Solomon saith, that the righteous falling before the wicked, are [ 3] as a corrupt well, and troubled spring ; that is, they trouble, offend, and after a sort poison many: let the godly be more careful to make right steps unto their feet: and the rather in these days, which so much the more call for our watchfulness, 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 us for well doing: yea and for our sakes, even upon civil conversation, often in such as have no grace, neither show, or substance of religion in them. And therefore seeing we are so sure to suffer, let us be sure we suffer not as evil doers.

Not froward ] Now followeth in the rest of this 7. verse, the enumeration of the vices which must be far removed from that man, who is to be chosen for a Minister, that he may be unblameable: and they are five in number: 1. frowardness: 2. anger: 3. wine bibbing: 4. contention, and fighting a fruit of it: 5. covetousness.

The first of the five, is frowardness. The word signifieth one wayward, stiff, inflexible, stubborn: and carrieth with it two properties; the one, that such a one pleaseth himself, yea settleth, and resteth himself wholly in his own invention, counsel, opinion, or action: the other, that waywardly and peeuishly he rejecteth, and despiseth others in their opinions and actions: an instance of which we have in Nabal, who was so froward as their was no speaking to him, so hardened he was against all counsel or persuasion.

Doctr. Frowardness in whomsoever, is a matter of evil report, and such a spot as must not appear in him, who is to be chosen a Minister.

Reasons. 1. It is the mother of error in life, and doctrine, yea of strange opinions, schisms, and heresies themselves; and it cannot be otherwise, [ 1] seeing the ear of a self conceited person, is shut against all counsel, without which, thoughts come to naught; as where many counselors are, is steadfastness. And as everywhere almost the wicked man is termed a froward man, and a wicked and ungodly heart, a froward heart, so is it generally true which the wise man observed, that such a froward heart can never find good, but evil and woe cleaveth unto it: and therefore David when he would shut the door of his soul against much evil, said, a froward heart shall depart from me: I will not know, that is, affect, and act evil. 2. Whereas men think it a note of learning and wisdom, [ 2] not to yield an inch in any opinion they take up, the spirit of God brandeth it, with a note of folly: and it is no other then the way of the fool, which seemeth good in his own eyes. Indeed neither Minister nor ordinary Christian, may be as shaking reeds, tossed hither and thither with every blast of wind; but yet is it a wise man's part to hear and try, and not stick to his own counsel; as a man wiser in his own conceit then seven men that can give a reason: for there is greater hope of a fool [ 3] then of such a one. 3. There are many necessitudes and occasions between the Minister and people: he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones again tenderly by the spirit of meekness: and privately encourage those that do well. Again, they must consult with him, ask him sometimes of his doctrine, lay open unto him their grief, as to their Physician under Christ, and seek for particular direction in special cases from him: in all which and many moe mutual duties, they may not by this inordinate humor be deterred, and hindered: but rather with all meekness and lenity be allured, lovingly entertained, and contentedly dismissed from him.

Use. This doctrine may be profitably applied both to Mnisters and people. The Minister must learn to be 1. docible, 2. affable: the former fitteth him to learn of others, the latter to teach others: for none can be apt to teach others, who is not apt to learn of others: and in the Minister especially a tractable and teachable disposition, is a singular inviting of others by his example, more easily to admit his teaching, whether by reprehension, admonition, or howsoever. Elihu joineth learning and teaching together, Let a man of understanding tell me, let a man of understanding hearken unto me: and everyone will think it fit, that young Joshua should minister unto Moses, young Samuel to Eli, Elisha to Elijah, Baruch to Jeremiah, Titus to Paul; yea the disciples to Christ; & think it unreasonable that the blind should offer to lead the blind. But this is the fault of many Ministers, that conceiving they are now fitted to teach others, they disdain to be taught by others, and think it too base for them to hear such as they conceive meaner and weaker in gifts then themselves: whom I wish they would remember what a dangerous thing it is to have the faith of God in respect of persons, and to receive the word as man's word, and not as God's whose indeed it is. 2. That the Apostle Peter thought it meet that even such as had knowledge, and were stablished in the present truth, should be put in remembrance of such things as they knew, and stirred up to the practice of them. 3. That all have not the same gifts, nor the same gifts in the same measure, that no man might say of any man's gifts, I have no need of them: Joseph can expound a dream when he heareth it, but Daniel can declare a dream which the King hath forgotten, and expound it also, which is a double knowledge: yea, that Jethro in some things may see more then Moses, and Naaman's servant more then himself. As for the other virtue opposed to frowardness, namely, affability, which teacheth to entertain the talk of others with signification of our good will unto them in our speeches and gestures, it is a great grace, and a profitable ornament in a Minister, that can graciously and wisely weld it.

2. So hearers (seeing frowardness is such an impediment to instruction) must learn to cast it from them: which in many (otherwise well affected) is a disposition hard to please: in some making them seldom contented with the pains, matter, or manner of their ministry: but having a bed in their brain of their own size, whatsoever is longer they cut off, whatsoever is shorter they stretch and rack it, for their own o • inions may not yield, not knowing to give place to better. Others are secure, and therein grown froward against the word: being mourned unto, they weep not: being piped unto, they dance not: if their Minister be a companion, they reject him as he is, if he be not, he is too austeere and too precise: yea, numbers are so superstitiously froward, and so settled in their superstitions and old customs, that let the Minister speak out of the mouth of the Lord, they say plainly they will not hear him, as the Jews did against Jeremiah: oh that the tractablenes of our people were so come abroad, as it might be both their own praise, and their ministers joy; whereof we should soon see fruits well beseeming the people of God: for while it attributeth unto God, his truth, and men teaching it that authority which is due unto them, it freeth the mind from ignorance, delivereth from the bands of delusion and errors, and openeth a large entry into the treasures of wisdom.

Quest. Is it not lawful for a Minister to be angry at all? Answ. We must know that all anger is not condemned in Scripture. For 1. anger is a natural affection, which may be used as well as others, both calmly and in heat also, of holy men in an holy manner: as Moses the meekest man in the earth, as appeared both by the Lord's testimony, as also by bearing such reviling speeches of his brother and sister, Numb. 11. yet is he said to be very angry, yea his fierce anger caused many to be slain, Exod. 32. 2. The Prophets and Apostles were very angry oftentimes, and therefore commended, as Phineas: and Paul calleth the Galatians, foolish Galatians: nay, Christ himself is said to be angry, Mar. 6. and called Peter, Satan, Matth. 16. 3. It is an affection commanded, Eph. 4.26. and, Eccles. 7.5. anger is better then laughter: so as it is sin, not to be angry against sin. 4. When the Scriptures condemn anger, they use such restraint, as that the sin of it, rather then it self as sin should be condemned: as Matth. 5.22. whosoever is angry with his brother unadvisedly, shall be culpable of judgment; yea, and when we are commanded to be angry and sin not, it is plain that not anger, but the sinnefulnes of it is condemned.

Quest. In what respect then is it here prohibited? Ans. So far as it is not rightly grounded, or not rightly bounded and moderated: for in the right ordering of this affection diverse offend diversely. Some there are who are not so soon moved to anger, but being so, their anger is bitter and long abiding, the passion working in them as fire doth in iron, which is long in heating, and longer in cooling. Some are implacably angry, whose patience being once moved and broken, they are hardly ever reconciled: the passion in these is as fire hid in some mouldering matter, but never bewraying it self, without the ruin and wast of the thing it hath caught: neither of these two rightly bound their anger, but it resteth in the bosom of fools. There are a third sort of men, who are easily overcome of the passion, not moved hereunto upon just cause, as when God's glory is impaired, or the cause weighty: but suddenly for every trifle, and upon every dislike, whose passion worketh as fire in stubble, soon in and soon out: these are here noted in the word used by the Apostle, men of short spirits, so hasty, and • eastie as they seldom look to the right grounding and footing of this affection. The thing then here condemned, is not so much anger, as hastiness to anger, which is a disorder not only reproved in the Minister (for everywhere it is a vice) but Solomon speaketh generally to all, Be not of an hasty spirit, to be angry.

Doct. Hastines or proneness to anger is a great enemy unto the ministry, and such a blot as may not appear in him, who is to be admitted into that calling: which proposition must not so be understood, as that every hasty man is to be debarred from the ministry (for this infirmity will dwell with the best) but showeth that he that ordinarily is so fiery and furious, as even small trifling occasions inflame him; and herein is so far from crossing and curbing his corruption, as that he rather followeth and fostereth it: this man is utterly unfit for the ministry.

For 1. whereas a minister ought to be a man of judgment, knowledge, [ 1] and understanding (for these are most essential unto his calling) yea, a man of such wisdom, as whereby all his actions ministerial and common should be ordered; this flashing anger overturneth for the present, yea and drowneth all his judgment: for what other is it then a little fury and a short madness? which the wise man had well observed, when he said, that whereas the wise man ordereth all his works with judgment, anger resteth in the bosom of fools: and where it resteth it ruleth, so as there is no place for wise deliberation; but a rash carriage of matters according to the heat and heady violence of the distempered affection. Not unfitly therefore doth the same Solomon note, that he that is slow to wrath, is of great wisdom, and that he that is hasty to anger, committeth folly.

Secondly, the pestilent effects and fruits of anger, and the natural [ 2] daughters resembling the mother are such, as in a Minister of all men are intolerable: as, swelling of the mind so high, and so full, as there is no room for good motions, and meditations (which should wholly take up the ministers heart) to dwell by it: the often arming of God's enemies, and harming and wounding of his friends: for anger is cruel, and wrath is raging: it cares not for any, nor spares any that come in the way of it; for who can stand before envy? And from this indignation of heart proceed usually, impiety against God, for all prayers and parts of his worship are interrupted: contumely against men, for the bond of love is broken: clamor of speech, violence of hands, temerity of actions, late repentance, and many moe such symptoms of this desperate disease: for he hath lost all the bridle and moderation of himself: I had almost said his reason, for I think Solomon saith no less, affirming that such a man as cannot refrain this reuengfull appetite, is like a city broken down, and without walls. Now what government is he worthy of, especially in the Church of God, that ordinarily looseth all the government of himself.

Thrirdly, the Minister standing in the room and stead of God, ought (if he would resemble him) to be a mortified man: for till he have put [ 3] off this filthy fruit of the flesh, can he never lively express the virtues of God, who is a God of patience, meekness, much in compassion, slow to wrath: and much less can he fitly stamp and imprint that part of his image on others, yea or teach them to withstand such hot and hasty affections, which so suddenly surprise and enflame himself.

Fourthly, as the Minister is to be a means of reconciling God unto man, so likewise of man unto man, which commendable duty an hasty [ 4] man can never to purpose perform: nay rather be stirreth up strife, and marreth all: whereas Solomon observeth, that only he that is slow to wrath, appeaseth strife: for this unruly passion will disable a man to hear the truth of both the parties indifferently, nor abideth to hear the debate, but it will be thundering threats before time serve to take knowledge of the matter.

Fifthly, this vice preiudiceth all his ministerial actions. 1. in his own world. For the Minister shall often meet in his calling with those both [ 5] at home and abroad, who in many things are far different from him both in judgment and practice; yea some of weakness, and others of obstinacy, loathing even his wholesome doctrine. Now his calling is, and consequently his care should be, to gain these to the love and liking of the truth: to which end he is not presently to break out into anger; for thus he sets them further off, and scandalizeth such as otherwise he might have won; no more then the Physician is or may be angry, though the weak stomach of his patient, loath and cast up his wholesome physic; for that would set the patient into further distemper: but such must be restored by the spirit of meekness. 2. in his people's hearts, by alienating their love and affection, which are easily worn away with the distasteful fruits of this hasty anger: let him instruct, admonish, reprove, everyone findeth this evasion, one he doth in anger, another not in love, and so his whole work is lost and become fruitless: whereas by loving usage he might have pierced his people with a permanent and lasting affection, and won better entertainment to all his proceedings.

Use. 1. All this must teach the servant of the Lord, to be gentle to all men, apt to teach, suffering the evil, and instructing with meekness the contrary minded. Where the Apostle seemeth to conclude him not to be apt to teach, who is not inclined to a gentle and meek disposition; not that they are to show irreligious mildness in God's matters, nor to exercise such patience as can bear all things, nor such lenity as men should be flattred, or endured in their sins. For there is a vice which shrowdeth it self under the mask of a virtue, and that is a stockish senselesnes, or a sufferance of any evil, without any great sense of it, condemned in the Angels of the Church of Thyatira, suffering the woman Jezebel, and of Pergamos suffering those that maintained the doctrine of Balaam, and of the Nicolaitans. But such a patient nature is required, as was in the Pastor of the Church of Ephesus; I know thy works and patience, and that thou canst not endure and bear with them that are evil: but thou hatest the doctrine of the Nicolaitans, which I also hate. The Minister then must be patient and suffer the evil: But what, when he heareth them floute at the word, blaspheme, rail on the Ministers? No: but he must instruct them, and so far only use meeekenesse as may lead them unto amendment: so were the Apostles, gentle as a nurse with her little ones, tenderly handling them, but not suffering them to harm or mischief themselves.

Use. 2. Seeing anger is not only an enemy to the Ministry in the Minister, but in the hearers, let such as are swift to hear, be slow to wrath, as being a great enemy to a teacheable mind; causing men to cast-off all such instruction as cometh near them, or wageth war against any affected lusts. And this not only it doth in the wicked, but often in the godly themselves: as Asa (otherwise a good King) yet was wroth with the Seer, and put him in prison. And true it is, that rash anger against the teacher, never accomplisheth the righteousness of God, but causeth men to cast off the care of that righteousness which God in the Ministry enjoineth and urgeth upon them. Wherefore laying apart all filthiness, and superfluity of maliciousness, let us receive with meekness, that is, with silence, moderation of mind, and teacheablenes, the engrafted word: for upon whom else can that holy spirit of God rest, but upon the humble and meek? and none but these doth the Lord teach in his way.

Use. 3. Let no man minister, nor people give place to this unruly and troublesome affection of rash anger, which must be pleased in everything, be it never so unjust, or else the whole man is enflamed with the unnatural heat of this raging fever of the mind. The truth of which appeareth in Abner, when Ishbosheth King of Israel asked him, why he so boldly went in into his Fathers Concubines: what, faith he, am I a dogs head, that thou shouldst say thus unto me ? and yet every man saw the unrighteousness of the action besides himself. Besides that, the dangerous fruits of it are daily discovered in sudden quarrels, and barbarous mischiefs. Notorious was the effect of it in Theodosius, otherwise a good Emperor, who upon occasion of a seditious tumult, wherein a few of his officers were slain, called all the citizens of Thessalonica into the theater, as though he had had to show them some solemnity: and there commanded his soldiers to fall upon them, and slew of them both innocent and guilty, to the number of about seven thousand: for which fact Ambrose excommunicated him, and brought him to public repentance and humiliation. How cursed was the rage of Simeon and Levi, who most treacherously and barbarously, for one offender, brought so much innocent blood upon themselves? How fearfully did David forget himself, in vowing the death not of Nabal only, who was churlish towards him, but of all his guiltless family, who were so well affected towards him?

Object. Oh but I am of such a nature that I cannot but be angry: would to God I could bridle mine hasty anger.

Ans. 1. A Christian must have more then nature in him: grace must teach him, when, and how, and how long to be angry: it breaketh not meekness for trifling occasions, but in causes of importance, especially in case of God's dishonor; in our own great damages of name, goods, or estate; and the injuries of others, especially the Saints of God: in all which cases the Scriptures are plentiful in examples. Again, grace must moderate anger, and suffereth it not upon any pretext to degenerate into rancor and malice: not to wrack it self upon the person, but the sin: nor for one person to hate any other, (as commonly for the weakness of someone professor, all are hated) nor to puff up, but to humble himself in the weakness of another; nor to rejoice, but sorrow in their falls; nor to revenge, but compassionatly to correct, considering himself. And for the time, grace suffereth not the heart to give place to the devil, nor the sun to set upon our wrath, much less to make it our bedfellow.

2. The means to bridle and stay this rash and unadvised anger, stand partly in meditations, partly in practices. For the former: 1. Meditate on the providence of God, without which not the least grief or injury could befall us: for even the least is a portion of that cup which God's [ 1] hand reacheth unto us to drink of. And this would be as water to quench this inflammation: as may be seen in David, when Shimei railed on him, God hath bid him rail: and Job looked not at the Sabaeans and thieves, but the Lord hath taken away, blessed be his name: and Joseph accused not his brethren, but comforted them after their fathers death, and said, [ 2] The Lord sent me into Egypt before you. 2. On the patience and lenity of God, who with much mercy suffereth vessels ordained unto destruction. How long did he suffer the old world? how loath was he to strike, if in an hundred and twenty years he could have reclaimed them. And add hereunto the meekness of our Lord Jesus Christ, who hath commanded us to learn it of him: his voice was not heard in the streets: a bruised reed he would not break: how long bare he with Judas, being no better then a Devil within his family? that even when he was meditating his sin, he was loath to discover him plainly to be the man; but he that dippeth with me, and one of you shall betray me; not expressly noting Judas: and when he was acting his sin, Christ refused not to kiss him, but called him friend, and uttered such words, as might have wrung out not tears, but blood, out of the most rocky heart of any, but the son of perdition. 3. On the unbounded measure of God's mercy, [ 3] whose virtue his child must endeavor to express. God forgiveth to that man which iniureth thee much more then thou cansts; he forgiveth him infinite sins, and canst not thou pass by one offense? and thou hast more reason, for thou knowest not his heart, nor his intention; it may be he meant better unto thee: neither art thou acquainted with the strength of his temptation, which perhaps was such as would have overthrown thyself; nor the reason why the Lord suffereth him to be overcome, and fall by it. And yet if all this cannot bridle the headines of this vile lust, apply this mercy of God to thyself: thou standest in need of a sea of God's mercy, for the washing of so many foul offenses; and wilt not thou let one drop fall upon thy brother, to forbear, and forgive in trifling wrongs. 4. Upon the danger of retaining wrath, which is an high degree of murder: thou prayest to be forgiven, as thou forgiuest: the promise is, forgiu • , 〈…〉 you: the threatening is, that judgment merciless shall be to him that showeth not mercy: and be sure that what measure thou metest unto others, shall be measured to thee again, and returned into thine own bosom.

And for the practices: 1. In thine anger, make some delay, before thou speakest, or dost anything: which point of wisdom, nature hath taught [ 1] her clients to observe. That of Socrates to his servant is better known then practiced, I had smitten thee, but that I was angry: and memorable is that answer of Athenodorus to Augustus, desiring him to leave him some memorable document and precept, advised him that when he was angry, he should repeat over the Greek Alphabet before he attempted any speech or action. But although this be a good means, yet will it be to no purpose, without the heart be purged of disorder.

2. Apply to thy heart by faith the death of Christ, to the crucifying [ 2] of this lust of the flesh: nothing else can cleanse the heart but the blood of Jesus Christ, who as he was crucified, so they that are his have also crucified the flesh and the lusts of it.

3. After the inward disposition use outward helps: as, 1. avoid occasions, [ 3] as chiding, contentions, multiplying of words, which though they be wind, yet do they mightily blow up this fire. 2. depart from the company of the contentious, as Jacob from Esau, and Jonathan avoided the fury of his father, by rising up and going his way. 3. drive away with an angry countenance whisperers, tale-bearers, flatterers, who are Satan's seedesmen, by whom he soweth his tares everywhere; and his bellows by whom he bloweth up these hellish sparkles, desirous to bring all things into combustion and confusion.

4. Pray for strength and grace against it, especially for the contrary [ 4] virtues, of humility, meekness, love, and a quiet spirit, which is of God much set by: and having obtained strength and victory against the assaults of it, forget not to be thankful; but break out into the praises of God, as David when he was turned back from his rash vow of destroying Nabal's family, could not contain himself, but testified the gladness of his heart in these words. Blessed be the Lord which hath sent thee this day to meet me, and blessed be thy counsel, and blessed be thou which hast kept me this day from coming to shed blood.

Not given to wine ] In this precept the Apostle prohibiteth a vice, which is as great a let unto ministerial duties as any other, namely, the drinking of wine and strong drinks: for under one kind all the sins of that kind are forbidden. Wherein all use of wine is not inhibited the Minister, it being a good creature of God, and pure unto the pure: and in w •• kenes of the body, or grief and heaviness of heart▪ permitted to his cheering and 〈◊〉 : 〈…〉 unto them that have grief of heart, and let him drink that he may forget his misery. And Timothy himself may and must drink a little wine for his health sake: yea and besides this case of necessity, it is not unlawful for a Minister sometimes to take his more free liberty herein, for his honest delight and pleasure: as in Christian and religious feasting, at marriages, or other meetings of friends: seeing Christ himself at a marriage feast, not only not prohibited use of wine; but by his first miracle of turning water into wine, furnished the same with great plenty and abundance. But here these rules must be observed. 1. this free and delightful use, must not be ordinary and customable. 2. the heart must always be watched, that it be not oppressed, nor made heavy to godly duties, Luk. 21.34. 3. Joseph's affliction must not be forgotten, Amos. 6.6.

The thing therefore condemned in the precept is, when a minister is given to the wine, a quaffer, or a wine bibber; one that sits at it with pleasure swilling in wine or strong drink, and such a companion as the Prophet speaketh of, who continueth at the wine or beer til it inflame him. A vice which in common men hath many woes denounced against it in the Scriptures, but most hateful in a Minister, as it is also the greatest let to the faithfulll performance of ministerial duties: both which the Lord himself hath proved true, in that one strange judgment inflicted upon Nadab and Abihu: upon occasion of which, the Lord maketh a general law, that seeing they (as some think) in their drunkenness, had offered strange fire, and were burnt with fire: whosoever therefore should come to minister before the Lord, should upon pain of death carefully avoid all lets and hindrances, whereby they might be vnfitted unto their duty and service: all which by Synecdoche are comprehended under that one kind of wine, & strong drink; as those which most disturb the minds and senses of men frō their duties. And where our Apostle affirmeth that God's steward may not be given to wine, nor a striker, what else doth he then second that of our Savior in the parable teaching, that of all men the steward may not sit with drunkards, nor smtie his fellow servants.

[ 1] Reasons. 1. To be addicted to the wine or strong drink, taketh away the heart, Hos. 4.11. that is, troubleth the understanding, confoundeth the senses, and equalleth a man to the brute beast without understanding: and thus disableth the man of God in all the practice of his calling. As the wise man therefore saith, Prov. 31.4. It is not for kings to drink wine, nor Princes strong drink, least he drink and forget the decree, and change the judgment of the children of affliction: so much less is it for the Minister and Pastor set over God's people, least he forget God's decrees, & change his judgments, as Aaron's sons did. And hence is it that the Lord delivereth a double reason of that former law, both to the same purpose. 1. From the end: Aaron's sons might not drink wine or strong drink, that they might be able to put difference between the holy and unholy ; clean and unclean: and so rightly discern of the seueralls of their charge. 2. that they might teach the children of Israel all the statutes of the Lord: herein implying that if they did not carefully abstain from wine, they could not but be interrupted in both these. To the same purpose may we observe howe aptly the Apostle joineth these two precepts together, understand what the will of the Lord is: and, be not drunk with wine: for commonly such as give themselves over to this lust, are by the Lord, given up to sottishnes, that what gifts they have had are withered and taken from them: of which, examples are too frequent.

Secondly, this sitting at wine calleth him from the duties and means of his fitness unto his calling; he cannot attend to reading, exhortation, [ 2] doctrine, which is straitly enjoined every Timothy, 1.4.13.

Thirdly, such a man is so far from performance of any faithful duty, [ 3] that he cannot but become rather an enemy to those that do. For the manner is, that when the servants of God call men to sackcloth, ashes, mourning: these invite to the pots & banquets, still strengthening the hands of sinners: when God by his Prophets calleth to weeping, mourning, baldness, sackcloth: these call to joy, gladness, s • aying oxen, killing sheep, eating flesh, drinking wine, eating and drinking and saying, tomorrow we shall die. Such Priests we read of Isaiah, 56.9.12. when the Lord calleth all the beasts of the field to devour and spoil, what say these fellows? Come, we will bring drink, and fill our selves with strong drink, and tomorrow shall be as this day: Thus the love of wine makes them fail in vision, and the sitting at wine lulleth them a sleep, even on the top of the mast, (as Solomon speaketh of the drunkard) that in times and places of most present and desperate dangers, they see none, nor fear any.

4. It disableth all the duties that such a one in his most sobriety can perform: (suppose them never so commendable) seeing he hath made [ 4] himself and calling so contemptible: for what authority can an oracle have, out of a drunken man's mouth, which is so accustomed to speak lewd things? and one who hath shaken hands with the most base and wicked companions in a country: which is another inseparable companion of this sin: Hos. 7.5. In the day of the King, the Princes made him sick with wine: and what followed? he stretched out his hand to scorners: so the Minister being hmselfe mocked with wine, he gives his hand of fellowship to mockers of God, of all good things, and all good men. Besides with what face or fruit can he dissuade from idolatry, who is tainted with the vilest kind of it, having made his belly his God, more diligently serving it then God himself? How can he persuade to the sober and temperate use of God's creatures, who himself continually abuseth them to surfeiting, and intemperance? how can he call others to the mortifying of lusts; to break through the rule and tyranny of sin; to the fostering of the motions of the spirit, to the adoring of their profession by walking as the children of light, who himself strengtheneth his lusts which fight against his soul: who hath made himself such a slave to his drink, as he cannot well sit but between the wall and the cup, or not without the cup at his elbowe: who being drunk with wine, cannot be fulfilled with the spirit: and who delighteth in such works not of the day, but of darkness and of the night: yea walloweth in such lusts as the very heathen walked in, 1. Pet. 4.3. yea some of them were ashamed of. This sin then being every way so vile in this subject, it appeareth how justly it is forbidden by our Apostle.

Use. This fearful sin is exceedingly crept into the Ministry, which no doubt is a great cause why it aboundeth so among the people. For although Timothies and Titusses ought to practice exemplary temperance and sobriety so far as their health will suffer: yet many here pass all bounds, and go beyond not only their credit and ability; but even that which their health and life can well endure: to whom that precept were vain, drink no more water, but a little wine for your healths sake ; but rather drink no more wine for thy life's sake; so immeasurably are a number addicted hereunto that they make their bodies like runlets o • wine caskes, and come too to near M. Beza's emblem of a Dutchman.

Object. But what may not a man be merry, and what was wine ordained else unto, and if any other man, why not a Minister?

Ans. If a man were ready to perish, and had grief of heart, such a question were seasonable: then Solomon himself would call for wine or in some other solemnities more liberty may be taken; but a painful Minister hath other more serious employments, then to feed up his hear • in meriments: and what a sober and grave carriage befitteth him, we sha •• after see. 2. The Hebrew phrase as lessening the sin, so speaketh 〈◊〉 plain drunkenness, which indeed is not the true mirth of the heart, but 〈◊〉 oppressing, and deading of it unto duty. Thus was Ammon’s he •• made merry with wine: and Nabal's heart was merry within him. But the •• merriments had a woeful end: the former was slain instantly, and the 〈◊〉 by the Lord ten days after.

Object. But why should men stand upon such precise points, such fellowlike men maintain good company, and win the hearts of their people?

Ans. It is to stand upon points for a Minister not to drink and quaffe till he knows not where he stands, or how to stand: but such as stand not upon such points, I know where (without repentance) they shall stand in the day of judgment: they have been good fellows in sin, and so are they likely to be in damnation: they have kept company so long together, as now they shall not part companies, but be cast together to hell.

Object. But I drink not to drunkenness, I would be loath to take more then I can well carry away. Ans. But it is too much for a Minister to lie bezelling in the delight of his taste, in beholding the color, and remembering the mixing; and yet much more to be mighty to drink, and strong to pour in strong drink: and though thou be not so dead drunk, that thou canst not stand on thy legs; and be thou never so able to carry drink, and lay others vnderboard; yet shalt thou not escape the woe proclaimed against thee; seeing not only drunkenness, but drinkings are condemned as one of the ways of the unconverted, 1. Pet. 4.

Object. But it seemeth no such great matter; honest men are sometimes overtaken, many men's brains are weaker then other, and such infirmities the Lord will not be so strait in. Ans. True it is, that (as in Germany, so) with us the custom of the sin hath taken away the sense of it: but yet the less it crieth out in the ears of men's consciences, the more noise maketh it in the ears of God. And can that be a small sin in any man (and much more in a Minister) which the Lord usually so fearfully revengeth, both here, and hereafter, and that with the sharpest arrows of his quiver, and the greatest plagues that the treasure of his wrath can afford? for it is plagued with many attendant sins, even the violence of the whole law of God. For 1. it steals away the heart from God, and his worship; for where the cupps are attended, there can be no care of sanctifying his name, observing the Sabbaths; but the mouth is [ 1] filled with oaths, the heart with lewd things, and the whole man with profanes. 2. It kills the body against the sixth Commandment; weakeneth [ 2] the members, corrupteth the senses, enflames the liver, annoy the stomach, suffereth neither head nor feet to do their duties: it is full of quarrels and desperate strokes, beating out of doors servants, children, and her whom he should lay in his bosom. 3. It fireth and inflameth