Commentary on Titus

CHAP. II. BVt speak thou the things which become wholesome doctrine, 2 That the elder men be sober, honest, discreet, sound in the faith, in love, and in patience:

T He Apostle having described the duty of a faithful Pastor in the former Chapter, and exhibited a vewe of such as the Lord calleth and approveth, who must be men both of singular integrity for their life, and of skillfulness and ability to teach: he now applieth all that speech to Titus, & exhorteth him to the exercise of his talents received to his masters best advantage. And first, he generally instructeth him what himself must teach; namely, wholesome doctrine. And secondly, how he should particularly apply himself and his doctrine to all sorts of men: who are distinguished, 1. by the sex, men and women. 2. by the age, old and young. 3. by their condition, some being masters, and some servants, the meanest of which must not be contemned: but every man▪ and woman of what age and calling soever they be, although their condition be never so servile, must have their portion in this wholesome doctrine: from the 2. to the 11. v. Thirdly, he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned, spoken and heard: from the 11. verse to the ende of this Chapter. First, for Titus his own duty, it is laid down by way of opposition, and knit to the former matter, and Chapter, by the conjunction, But, teach thou. As if he had said, although the false teachers whom I have described dote upon dreams, and feed their hearers with fancyes, and doctrines of men, to the corrupting and poisoning of souls, and turning men away from the truth; thou must be utterly unlike them in thy preaching: they speak pleasing things, but thou must speak profitable: they by despising the simplicity of the Gospel, fall not only into dangerous errors which they broach, but into loose and idle discourses, which bring diseases upon the soul: But thou on the contrary must plainly, and familiarly discover unto all estates of men and women their estates and duties, that thereby they may be brought to soundness: they cannot but speak and teach as they are: but let them trifle as they will, and live as they list, thou hast betaken thee to another service then that of men, and must carry thy ministry as becometh a sound teacher of the truth, which is according to godliness. Teaching us that,

Doctr. No Christian Minister, nor man, must be so shaken at the ungodly courses of others in their rank; as that they either give over, or give back from their uprightness in their duties: for Titus although he might seem to be cried down, by the general voice of false and pompous teachers, yet must he not be silent; and though he might be troubled and opposed, yet must he not be timorous or sluggish: and though his doctrine were not received nor obeyed, yet he must not be [ 1] weary of tendering and teaching it; yea be it that the world would rather applaud mockers and time seruers; yet must not he discontentedly with Jonah turn another way, but look unto his own duty in serving God, his Church, and men's salvations: let others stand or fall to their own masters, it is safe for every man so to lay his counters, as that his Master may find him doing, yea well doing. The like precept receiveth Timothy, evil men and deceivers wax worse and worse, deceiving and being deceived, but continue thou: and cap. 4.5. many shall turn away their • ares, and be given to fables, but watch thou: and what a good proficient Timothy was herein, the same Apostle showeth, Philip. 2.20. for when all sought their own, yet then he as a son with the father, served with Paul in the Gospel. 2. It is no slender commendation which a [ 2] man shall receive from the mouth of God, if with the Minister of the Church of Pe • gamus, he shall bear the name and word of God, even there where •• tan hath his throne: and then, when Antipas that faithful witness was slain. 3. The Lord for this end permitteth many general defections [ 3] and corruptions; not to this purpose, that the godly should shrink, but to try them, whether if they see themselves alone with Elias, and even their lives sought also, they will stand in their uprightness: whether when all Israel go after the gods of their fathers, they and their houses with Joshua will serve the Lord: and whether those that profess the Lord, wll walk by rule or by example.

Use. 1. Let none that professeth Christ, take offense at the differences of judgment or practices amongst men in the world, whether in the Ministers, or other men. The truth was never but one, although there was ever difference in the preaching of it. Some Prophets were smooth and sweet tongued: some Apostles so styling themselves, were much in speech, but not so much in power: some Ministers must have their portions here, must have pomp, ease, wealth and applause; and this makes them merchants of the word, and speak to their own ends and drifts. Others there are whose portion the Lord is, unto whom they would approve their hearts, and therefore in sincerity, and as of God in the sight of God they will speak. The former may be many, and mightily backed with the grace of great ones, and perhaps but one Titus to withstand them all: yet if there be but one Micah, one Titus, he must hold him to wholesome doctrine, to God's truth against 400. yea, 4000. of them. There is also as great difference in their sufferings: the former, if they should worthily suffer as evil doers, they shall not want mediators, and moderators: the latter, in suffering for well doing, are in their just defense like Paul, who in his answering had no man to assist him, but all forsook him. Here now is a trial, which will cause 70. disciples to fall off from Christ at one clappe; nay which may occasion the moving of Christ's question to the twelve; to those who are sound Christians but shaking, will ye also go away ? But we must be wise of heart, to inquire where the wholesome word is, and whither else should we go ?

2. In the differences of men's courses we must look directly to the word, which though it prescribe straight ways to heaven, and those beaten with the feet but of a few, and those few by the most accounted singular and unwise, yet is it good to mark what God speaketh: what if we be as signs and wonders, yea as gazing stocks to men? what if the wicked wonder, and speak evil of us, because we run not to the excess of riot with them? yet must we beware that we be not plucked away with the error of the wicked, and fall from our own steadfastness. Excellent is that exhortation, Isai. 8.12. Say not a confederacy to all them to whom this people say a confederacy: but sanctify the Lord in your hearts, and let his fear be your dread: so in thy calling, let all thy trade use deceit and falsehood in word and action, but let them not be a rule for thee, for thou must walk to heaven by other direction.

Wholesome doctrine ] 1. In regard of the matter: 2. of the work, or effect: the former, when it is sound in it self. Then is it so, 1. when it propoundeth things necessary to be believed or done. 2. proportional to the analogy of faith, Rom. 12.6. 3. agreeable both with other places and texts collated, as also with the antecedents, and consequents of the same place. 4. when it wholly leadeth unto Christ; the law being a schoolmaster to him, Gal. 3. and the Gospel teaching nothing else, 1. Cor. 2.2. Secondly, that is wholesome doctrine in regard of the work or effect, which maketh the souls of men sound and thriving: for it is a borrowed speech from the food, or physic of the body to the soul, which is the word of God here called again doctrine: and elsewhere the food and bread of life; and Ministers Pastors and feeders. Now this doctrine worketh men's souls to soundness two ways. 1. by drawing us out of our spiritual diseases, not only inward, as of ignorance, error, hypocrisy, &c. but outward also, as those main sins reckoned up, 1. Tim. 1.9.10. and said to be contrary to wholesome doctrine. This it effecteth, 1. by showing the danger of our disease. 2. by applying the remedy. 2. by keeping us in good plight and health, not only free from those former diseases, but strong and fresh to the duties of piety and righteousness, even as the body is kept sound without onset of diseases by wholesome nourishment.

Doctr. The scope of every Minister in his teaching, must be to feed the people of God with wholesome doctrine, such as may bring the souls of men to health and soundness. For 1. if the common talk of Christians must be edifying, ministering grace, bring sweetness to the soul, and health to the bones: if it be required of every righteous man, that [ 1] his lips should feed many: nay more, if the law of grace must sit under the lips of every virtuous woman, much more must the Ministers, whose office in peculiar bindeth him to be a Pastor or feeder, and that according to God's own heart, he having for this purpose received his calling, gifts, and approbation of God. 2. Otherwise he perverteth the [ 2] whole course of his life and calling, and is no better then those false Apostles, who turning themselves from sound teaching to unfruitful discourses, called vain jangling, are said to roue, and err from the right aim, like unskillful darters or shooters. Now what a fearful thing is it for a man to wander all his life long, from that station and service in which the Lord hath set him? Quest. But how shall any Minister attain this end of his calling? Answ. Hereunto two things are required: 1. ability, 2. affection: both which provoke diligence, and faithful ability, 1. of learning, 2. of judgment. For the former: he must be able to feed with wholesome doctrine. We will not put forth our children to nurses whose breasts want milk, unless we would starve them; so the Lord never committeth his children to dry nurses, though often in judgment he leave, and permit them unto spiritual famine. Seeing therefore the Priests lips should preserve knowledge, and the Pastors breasts should be like Joseph's granaries, stored with all provision against the time of famine; let all idle, and idol Ministers that thrust themselves in for Pastors, and can only feed themselves, consider of their danger betimes, least too late repentance cause them to know what it is to starve the Lord's people, and murder so many souls, the meanest of which the whole world cannot countervail. For the latter, he must be of able judgment, and wisdom, to know the nature, and constitution of his people, the state of his flock; whether they be of weak or strong stomaks, and so whether they need milk or stronger meat. 2. He must be able like a skillful cook, to know how to season the food he delivereth; he is not presently fit to be a cook, that can put on a white apron, or conform in a ceremony; but as he must be a man of skill in his quality, so must he be a man of a good taste, and have experience of that he prepareth for others, wisely delivering points not only profitable for the persons present, but things also proper to the present occasions, and be fitting occurrences. 3. He must not only know when his provision is well seasoned, but also when it is seasonable: like a good steward, who altereth the diet of the house, according as the several seasons severally furnish the market: for as everyone must have his portion, so must he have it in due season: a word in time to him that is weary, is a fruit of a learned tongue, and to feed the impenitent with judgment, is wisdom, seeing an humble soul is broken with threatening, & a secure heart is h • rdned with promises.

But to the further furnishment of the Minister, the second thing must be added, namely the affection of love. Which must look three ways at once; 1. to God, 2. to man. 3. to the truth. The glory of God must be prized above all things, which will make him speak only for God, and he that speaketh only for God, cannot but be wholesomely conversant in his word, John. 7.18. For love of God's glory effecteth two things, both concurring to wholesome doctrine. 1. conceiuement of human wisdom: 2. demonstration of the spirit, 1. Cor. 2.4. that is, a secret power and authority of the spirit, going with his word, enlightening with his own other men's understandings, and heating by his own other men's affections: this made a grave Divine of ours say, that every true Minister hath after a sort a fiery tongue given him. Secondly, this affection of love, must be extended to his people: Paul loved his countrymen, and this stirred up his hearty desire, that Israel might be saved. The mother seeing her child in danger, is careful out of her love to provide any cordial or restorative that may be gotten to do it good; the prosperity of the child, is the joy of the mother; so the profit of the people is the Pastors crown of rejoicing, 2. Cor. 3.1. Thirdly, unto the truth it self: he must affect to know nothing, and this will cause him to affect to deliver nothing but Christ, and him crucified: this sincere milk of the word, maketh God's children to thrive and prosper, whereas the unwholesome milk mingled with error, or puddle water of men's devises, bringeth sickness, diseases, and consumption into their souls.

Use. Let all Ministers, who have a care of profiting their people, and so furthering their own account, acquaint them with this wholesome doctrine, fetched out of the pure fountains of the Scriptures, and rightly devide it unto them, as workmen that need not be ashamed. Alas, what vanity is it, out of opinion of wit or reading, to seek out strange speculations among the stars, to search out genealogies, peregrees, to dote about fables, to set himself to tie hard knots only to untie them again (as the dog leaveth soft meat to gnaw upon bones) to mingle the word with the leaven of traditions? what a dangerous thing is it, to heal the hurt of God's people with sweet words, or to handle the word either deceitfully, or deliver it phantastically, with unseemly and rude, or affected words of human wisdom & eloquence? all this may puff up the souls of men for a time, as though they were wholesomely fed, but indeed Paul showeth the proper work of them, that they breed diseases, and ingender strife, rather then godly edifying: and when the fire cometh that shall try every man's work, his work shall burn, let him scape if he can, who though he teach no false doctrine, yet if he build haie and chaff upon the foundation; for he hath not stood in God's counsel: read the curse denounced against false Pastors. Ier. 23.

Secondly, hearers are hence taught sundry duties. As 1. to desire only this wholesome food, that their souls may be well liking; laying aside their itching ears, which hunt after novelties; for the Ministry is not appointed to beat the ear as music, but to sink into the soul as the food and medicine of it, by becoming the means and rule of life. In populous places, are running auditories in which the most gape for painted phrases, pretty witty sentences out of some Sage or other; or some sentence of Scripture (which yet they least care for) but it must be turkist, and misshapen out of his native simplicity, like cattle forsaking the green pastures to broose upon leaves and boughs. These nice hearers are like the dainty gentelwomen of our times, who scorning standing dishes on their tables, which are the wholesome, fit, and strengthening nourishment, set them at the low end of the table; and themselves only glorying in their art and cookerie, feed upon forced dishes, and cookt conceits, though the ground in comparison be not better then a bootshanke, as we use to say; and the sauce trebling the cost of the meat it self. How good a sauce were hunger now to such persons, and stomaks, who in their fullness despise an honey comb? This Athenian hearing, is the cause of Athenian preaching, and the diseases running upon such hearers showeth the curse of God on them, who with contempt of the Manna from heaven, wish the onions, garlic, and flesh of Egypt: these things they have upon their desire, and with them more then they desire, for they rot even between their teeth.

2. To receive this wholesome doctrine, as for the body we receive wholesome food whatsoever it be, or from whomsoever: let it be bitter sometimes, or seem too salt, yet if it be wholesome, hunger findeth it savory: no man but will strive to receive a bitter potion to restore his body out of any weakness to soundness; and yet who is it that will suffer an wholesome reproof to the recovery of soundness to the soul? and others stand so much upon toothsomnes of their meat, and must know their cookes so well, that before they can be resolved in these two, the plausiblenesse of the doctrine, and the friendlines of the person, their souls are well • ie starved to death. Hence is it that we hear so many complaints: oh, saith one, he seeketh not the good will of his hearers, nor casteth to please them: he is of a tarte and bitter spirit; he seeketh to wound and gall, but he healeth nor suppleth not. But what preacheth he, whether any errors, or the pure doctrine of God? No, say they, we cannot except against his doctrine: True: for they never trouble themselves, so far as to examine it by the word, or themselves by it. But then say I, is it the word of God thou hearest, and the truth by thy own confession? why dost thou then not tremble at that word? seeing every word of God is good, pure, wholesome, though it cannot be denied but that some part of it is more seasonable at one time then at another. Others allege, oh he is no scholar in comparison, but a plain man, and a novice to such and such. But can none but the greatest clerks deliver wholesome doctrine, or was plain preaching for Saint Paul alone, and such as he? surely the world is greatly altered since his time, it cannot skill of his preaching: who being the greatest scholar of all the Apostles, was the most fearful to make the least show of it. Well, he is truly learned that hath learned Christ; and can teach him to another: although the voice be still and humble, yet may the Lord pass by in it, whē as he is not in all the boisterous sermons of proud men.

Others can receive no doctrine from such a one as hath expressed humanity in some weakness, or want; or is not altogether to their own liking, nor of their own size. Some cannot abide to hear the so called Puritan: others are as far wide on the other hand, they can get no good, nor will stir out of their doors to hear him that can buckle himself to the times: thus some hold to Paul, some to Apollos, some to Cephas, but none to Christ. Here is examination of the persons of men, but not of the doctrine of God, which by both may be wholsomely, and truly taught: or if either of them should err, have we exemption from hearing them? are we not rather to try the spirits, and try all things, that we may hold our selves to that which is good? We deceive our selves, while we look to be taught by Angels or Saints; God's ordinance is, that we should be taught by men, subject to the same infirmities with us; weak men, and sinful men must under God raise us to strength of grace; that our faith may not be ascribed to men or means, but that the mighty power of God might appear in man's infirmity. But in one word, to remove all the pretended causes of not receiving the wholesome word; turn thine eye inward, and thou shalt see the fault in thyself: for as if a man abstain meal after meal from meat, and he doth not, nor cannot be persuaded to eat wholesome meat, it is plain he is a sick man, his stomach is gone, if he hold on he is hastening to death; so it is with him who refuseth the wholesome food of his soul, some sore deadly disease hath ceased upon him. If this food seem tart or bitter, it is not corrupted, but thy taste: thy spiritual ague causeth thee to deem honey bitter. If thou loathest that meat which thou hast sometime liked, the meat is the same, but thou art not the same; if thou art weary of the doctrine of mortification, which sometimes thou affectedst, suspect thyself: the case is with thee as with some children, who for novelty were willing to go to school, but being held hard, some grow weary of their Master, and would exchange him with another; but no cook could make this doctrine relish thy taste, till it with thyself be altered.

3. Hearers must hold wholesome doctrine, when they have received it, 2. Tim. 3.14. continue in the things thou hast received: buy the truth, but sell it not, and bind it fast upon their hearts. And good reason: for if the meat be never so wholesome, if the stomach of the soul keep it not, but it slip the memory, and is not by meditation digested; the soul is as surely diseased as is the body when no sustenance will stay to strengthen it. Many complain that they hear many good things, but yet they stay not with them, but are soon forgotten; & hence may begin to conceive that the meat was faulty, either not enough, but raw, or too cold, or otherwise; but let them know assuredly that the fault was in their own cold stomachs, which wanted zeal and love to the truth to warm them; for we easily forget not the things we love: or else some sin like the predominance of a bad humor hath overcharged them, which must be purged by renewing repentance; which being done, wisdom requireth that men do for their souls, as they do for their bodies; in which if the meat stay not till it be digested, or because although it be digested it stayeth not neither; howsoever a man returneh to his meat again: even so repair thou unto thy ordinary meals again, hear preparedly, and thou shalt at least renew thy strength again: and if thou findest thy stomach weak still, look as men of weak stomachs before meat prepare them with some warm thing, and after close them up again with some preserve or other: so must thou with prayer and reading prepare and warm thy affection before, and close up thy stomach with prayer and meditation after: by the former, the spirit is obtained, which bringeth things to the remembrance: by the latter, things are held as a man's own, being as strong vinegar to the nose, to hold that in which otherwise would be presently cast up again.

4. Hearers must so desire, receive, and hold this wholesome food, as they may grow by it, showing by their thriving in grace, that they have wholesome meat: Psal. 119.4. Behold I desire thy commandments, quicken me in thy righteousness: for as in the body, if meat when it is digested, send not virtue whereby the operation of it appeareth in all the parts, the body is diseased, some obstruction or opilation hindereth the work of it: so is the soul obstructed with the itching ear, covetous thoughts, hardness of heart, formal worship, all which keep the soul barren and empty of grace, yea lean and ill looking in the eyes of God. Seeing therefore the Lord hath spread his table for us, and liberally furnished it with store of this wholesome food, let it appear in our souls, by our strength to labor in Christian duties to which we are called, to overcome the temptations unto sin, to carry the victory in our strife against our own lusts: let it appear in patient and cheerful bearing of affliction, and in the thankful entertainment of blessings, especially of the best kind. And thus by commending the Lord's bountiful hospitallitie, and liberal provision in his house, we shall adorn our profession, and win others to wish themselves entertained in the same service with us.

Now all these things shall be happily attained of teachers and hearers, if they come to this business thus qualified and affected. First, If they come as the elect of God, whom he will teach: 1. humbled in the sense of sin past, and of present corruption: 2. acknowledging the errors of [ 1] their judgment and practice: and 3. praying for the illumination of the one, and the reformation of the other. Secondly, if both of them captivate [ 2] all human wisdom to the obedience of Christ, who is the scope of all the Scripture, desiring to know, and make known nothing but Christ, and the merit of his sufferings. Thirdly, if both of them bring [ 3] the love of the Scriptures, as which only contain all saving knowledge; admiring God's infinite wisdom, power, justice, and mercy, shining out in them, even as when the people saw Moses do that which all the Magicians could not do, they with Pharaoh acknowledged that that was the finger of God: this is a truth which prevaileth against all the deceits of vain men, as Moses rod devoured all the rods of the Magicians. Lastly, if both of them teach and hear, not only to know or make known, but with purpose to bring things delivered into practice: [ 4] of which thing many are agreed; if they could conclude of the time of their obedience as well as David did, Psal. 119.60. I made hast, and delayed not to keep thy commandments.

Now the Apostle cometh to direct Titus how to apply his doctrine aptly to the several sexes, ages, and conditions of men. Whence in general is to be observed, that

Doctr. Every faithful Minister must fit and apply his doctrine to the several ages, conditions, and occasions of his people, that every man and woman, young and old, superior and inferior may know not only what is lawful, but what is most expedient and beseeming our age, place, and condition of life. It is true that all virtues in general are commanded, as all vices in general are forbidden to all persons, of what sex or estate soever: yet there be some special virtues, which are more shining ornaments in some age and condition then others: as in young men staidnesse and discretion, are special beauties; but are not (if wanting) such blemishes in their years, as in old men, because of their observation and experience. So there be some special vices (though all are to strive against all) which are fouler spots and stains to some age then to other: and some to which men and women are more subject by reason of their age or sex: as youth to headines and rashness; old age to teastinesse, frowardness, covetousness, &c. women to curiosity, loquacitie, &c. against all which, the man of God must in special furnish and arm his people; instantly striving to root out such noisome weeds as of their own accord appear out of the earthie hearts of men; as also to plant the contrary graces in their stead. Examples of this practice we meet with all everywhere in the Epistles. Paul in diverse of his Epistles, as to the Colossians, but especially to the Ephesians, describeth in particular the duties of wives, husbands, children, fathers, servants, masters: see chap. 5. • . • Peter in the 2. and 3. chapters, is as large in the distinct offices of subjects, wives, husbands, servants: And from this practice the Apostle John dissenteth not, 1. John. 2.12. where he giveth his reasons, why he writeth to fathers, to babes, to old men, and to young men. Besides these examples, are sundry weighty reasons to enforce the doctrine: As first, the faithfulness of a wise steward herein appeareth, namely, in distributing to everyone of his Masters family, their own portion of meat in due season, Luk. 12.42. Secondly, to this purpose is the word fitted, to make every man ready and absolute to every good work, and thus the wisdom of God is made to shine to all eyes, who can behold such a perfect rule of direction in faith and manners. Thirdly, well knew our Apostle with other the men of God, that general doctrines (though never so wholesome) little prevail, are but cold, and touch not men to the quick, without particular application to their several necessities: till Peter come to say; you have crucified the Lord of glory, we read of no pricking of their hearts.

Use. 1. This duty requireth also a man of understanding, an Ezra, a prompt scribe, a learned tongue; not any bare reader, no nor every preacher attaineth to this high point of wisdom; not bosom sermons, nor every learned discourse reacheth unto it. If he must be a learned Physician, that must first find out the disease, and then apply a fit remedy to the same: he must be much more learned then he, and one acquainted with more rare secrets of simples that grow from heaven, who can here minister to every soul according to the estate of it, which is far more hid then that of the body; as to the weary soul a seasonable word; and to the secure heart, the just weight of terror and threatening. Besides, who seeth not that this very duty requireth no flatterers, no self-seekers, no time seruers? but men of courage, bold through God to apply his word to all conditions of men, high as well as low, rich as poor, not healing the hurt of great ones with sweet words, nor respecting persons no more then the Lord himself doth, whose word it is; but binding even kings in chains, and nobles in fetters, as Nathan did David, Thou art the man: For if the word hath plainly described every man's duty, then the dispensers of it must faithfully deliver out the same.

[ 1] Secondly, hearers must hence learn: 1. to be subject to the doctrine delivered in the ministry, be they old or young, rich or poor, one or other, must yield obedience unto it. For seeing the Scripture is furnished to teach all men all their duties, and the ministry ordained by God to discover the wisdom of God; old men must not disdain to sit down at Christ's feet; nor young men to learn how to redress their ways; nor the rich to become rich in God, nor the poor to become poor in spirit, nor the master to acknowledge a master in heaven, nor the servant to become the servant of Christ. 2. To desire fit instruction in the ministry, [ 2] and come to us as the people, Publicans, soldiers, to John, Master, what shall we do ? See Acts 2.37. and 16.30. 3. To pray that we may [ 3] deliver fit doctrine, Eph. 6.19. and for me, that utterance may be given to speak as I ought. No man but would desire and call for a fit plaster or potion for his body: but when we labor against men's particular sins directly, and speak aptly to their consciences, like unruly and inconsiderate patients, they fret and storm, if we come anything near the quick of their galled consciences. No man but in trouble of spirit, or terror of conscience, would hear from us words of comfort: but there is a deal of proud flesh, which would vnremooued forever hinder their • ound cure, which when it is consumed, we are ready to supple with words as soft as oil: but till then men must pray for wisdom to dance to our pipe: and as we must set our selves against the sins of all ages, and callings, so must they themselves against their own sins. 4. Whereas many think that those sins are least to be striven against, [ 4] which are incident to the age or sex: and that we lay intolerable yokes on youth, which must have the swinge: and for old men because their age carrieth them to teastinesse and frowardness, therefore they may better be forborne; these may hence see their error: neither is this any other then to strengthen the hands of sinners, and a giving of scope to natural corruption. If men indeed were so humbled as that they were ready to despair, because they cannot overcome such corruptions, then might we say, that no temptation hath befallen them but such as goeth over the common nature; but otherwise to plead for any liberty in excusing sin, is an hardening of the heart, and a back by as to repentance.

Doctr. Our Apostle exempteth not old men from being subject to the doctrine of God, because of their age: but rather sendeth them first to school, notwithstanding all that knowledge and experience which they might pretend, 1. John. 2.13. For God's school is as well for old as for young, in which men are not only to be initiated in the principles of religion, but also to be lead forward unto perfection of wisdom: and seeing no man can attain in this life unto perfection, therefore every man is still to press forward, and to wax old daily learning something. And there is great reason that as old men must first be instructed by Titus, so they should be the first in learning their duty. Seeing, First, in regard [ 1] of example, for their presidence prevaileth much, and would be a great inducement to the younger, who need all encouragements in the ways of God: which example not being general given by our elder men, besides that they entangle themselue • in the sins of the younger, [ 2] we cannot marvel at the licentiousness of our youth. Secondly, the honor of their age, yea the ornament and crown of their years is, to be found in the ways of righteousness: that is, in a life lead holily, and justly, which two can never be found, but in a heart submitted to the word of God the rule of both. The want of this crown maketh much old age burdensome, dishonorable, and old men to live even undesired, because they are not only every way unprofitable, but hurtful and graceless; not only old stocks fruitless in their age, but withered [ 3] and keeping the ground barren also. Thirdly, whereas old men are delighted with relations of idle antiquities, and things formerly passed as long as they can recall, the holy Ghost recalleth them from such unfruitful spending their time: and showeth them that Christ and his doctrine both of them being from the beginning, are most ancient, and consequently the knowledge and remembrance of him, is a matter best beseeming them: to have their senses and tongues exercised herein should be the delight o • their age, to be conversant in the holy exercises which witness of him, should be their chief business: as old Anna went not out of the Temple, and old Simeon waited there to see his salvation. [ 4] Fourthly, their time by the course of nature cannot be long to fit themselves to heaven, and therefore they had not need slack any opportunity which might hast them thither: they by reason of their time should see salvation nearer then when they first believed; and imitating natural motion in grace, become more violent towards the center: they ought to have experience of the sweetness of the Lord's yoke, and show all chearefulnes in well doing while they abide in the flesh: they should forecast to leave a sweet sent behind them of a religious carriage toward God in all the duties of piety, and of a loving carriage towards all men.

Use. 1. This condemneth the frowardness of many of the elder sort, who although they never learned to know Christ, and the way of life when they were young; yet are neither afraid nor ashamed to say that they are now too old to learn him; the which speech bewrayeth that as yet they never learned him aright, as also that they are very far from salvation; for whosoever is too old to learn the means, is too old also to attain the ende: besides the extreme folly of such an ungodly profession: for would the oldest man that can be, sent on a journey in a way both unknown to him, and not easy to be found or held, so sillily reason with himself; I will right forward, I never came this way before, neither do I know it; but I will never ask of it, for I am too old now to learn it: and yet thus mad are old men in the matters of God and his kingdom. Others would fain learn but not of young men, this standeth not with their gravity. But howsoever maturity of years is not to be neglected in a minister, seeing that in the ordinary course it carrieth with it ripeness of judgment; yet God's grace in youth must not be despised, 1. Tim. 4.12. Let no man despise thy youth: and who is commanded here to teach old men, but Titus a young man? As for that place, 2. Tim. 3.6. a minister must not be a young scholar, it is not meant of one young in years, but young in faith, one lately converted to the Christian faith, and as it were a tender and young plant in Christianity.

2. Let this move our elder sort to lay aside the worldly wisdom and experience, and take out that point of wisdom to sit down at Christ's feet, and be ready to be taught in the ways of God. By which means how might the younger be provoked to take up into their affection and practice the love of the truth and the fear of God? how exceedingly might they help forward the ministry in all sorts? whereas it is the greatest stop it findeth, and the greatest toil we meet with to bring old men to leave their old courses; who are like drawn vessels, in whom is nothing left, but lees and dregs of ignorance, looseness, security, in which with other old courses, they are determined even to rot away. What a number of old men be there, who are but children, not in years, but in understanding, in knowledge, in experience of the things of God; in respect of which, we cannot say they are twice children, for in truth they were never other, they never came out of this their infancy and childishness. The exhortation is more necessary, then it is commonly taken for: when as we may meet with some old men and women towards 60. years, if not above, of whom one cannot tell that ever he heard of Christ: another cannot tell whether Christ be in heaven or in earth: a third cannot be persuaded that he is a sinner: all which I speak of my own experience and trial; and yet these live in our Christian commonwealth, and perhaps under preaching Ministers, in whom is far less sense of God and religion, then in the very heathen themselves. Oh, but these you will say are outcast people, and the vilest of men, and they are but few. But what a great sin and shame is it, that any should be so suffered to live out of all rank of Christianity, in days of such grace and knowledge? But there are another sort to which multitudes and millions cleave, that are scarce one good step before the former, and these are such as make a show of knowledge, and often frequent the means, and by often sitting in this sun are a little outwardly coloured: but yet cannot give a reason of the faith that is in them, to their own or others comfort, no more then the former. Urge them, they can tell you they mean well, and have good hearts; but indeed they know not what they mean, and without knowledge, saith Solomon, the mind is not good: the which ignorance is so much the more damable, by how much it is willful and affected: John. 15.22. If I had not come and spoken, they had had no sin: but now have they no cloak for their sin.

Sober, ] Now the things which the elder sort must learn, are not so much handled as named: and they are of two sorts, the former which beseem them as they are old men: and these are three, the first of which is sobriety, or watchfulness, which properly respecteth things without them, as meat, drink, &c. the two latter respect their own persons: the former of which is gravity or honesty, which requireth seemlines in the outward habit, speech, gesture, manners, and behavior: the latter is wisdom, or discretion, which restraineth the more inward concupiscences, lusts, and desires of the heart. The second sort of virtues are such as are commended unto them, as they are ancient Christians, and these be three also; 1. soundness in faith, whereby duties are acceptably performed towards God. 2. soundness in love, which looketh to all the duties of the second table. 3. soundness in patience, which is as salt to season and preserve both, without which they could not but quickly wax weary of well doing. Thus ought old men to be qualified, not only as those who have attained to ripeness in years, but as such who also have striven to some ripeness in Christianity, expressed in the practice of these three virtues.

In the first precept of sobriety, older persons are enjoined to watch against the immoderate use of meat and drink especially, and in the use of these (wine and strong drink especially) to moderate themselves within the confines, and precincts of sobriety. And there is great reason of this precept, for this age being full of infirmity, a cold, and dry age, is more desirous to strengthen, warm, and moisten it self with wine and strong drink; and without great watchfulness easily ouershooteth it self; insomuch as the word teacheth how some of the holiest of their age, have been foiled and mocked hereby; the infirmity of that age not only being weak to resist, but pro • e to betray and deliver them up unto the temptation: as Lot, Noah: and this seemeth to be one reason, why in the next verse also the older women are forbidden to be given to wine. And the more cautelous ought the elder men to be herein,

1. Because it were a great shame for them that have lived so long, and all this while have not learned to use the creatures aright; hardly can they be reputed Christians, who for Christ will not forgo their [ 1] lusts. 2. They ought by their example and counsel provoke, and direct [ 2] others unto all sobriety; and how absurd and wicked were it in them by their improvidence and looseness, to embolden and encourage others unto sin? and besides, expose, uncover, and lay open themselves to be derided by others far their inferiors: with which reproach this sin was punished, even in Noah himself. 3. They have [ 3] but a little time to watch in, and their master is even at their door, their sun is a setting, and they must therefore beware the more, least hereby they bring their souls upon a slumber: for as sobriety and watchfulness are joined together, as mutual supporters each of other, 1. Pet. 5.8. so are drunkenness and sleeping, 1. Thess. 6.7. making the day of general or particular judgment come unawares, as it doth to such as are in the night. 4. They have but a little time to do good in, and ought to preserve themselves in a fitness to do good; both to govern [ 4] their own lives, their own families, and other men, if they be called thereto: whereas the loosing of themselves to this sin, brings forgetfulness of all duty, abuse of his place, and woe upon all that are committed to his government: besides, it openeth a door, and is as a fruitful soil and season to many other sins: it is an evil which goeth not alone, it was accompanied with incest, even in Lot himself. 5. [ 5] They have but a while to strive against temptation, which because the Devil knoweth, he more mightily assaileth them: both which things seeing the Lord hath discovered unto them, they ought so much the more to watch unto sobriety, according to the counsel of the Apostle, 1. Pet. 5.8. Oh that our old men would be persuaded thus to number their days, that their hearts might be applied unto wisdom; and moved to beware of shipwreck in their haven; and provoked to watch but one hour longer with Christ, and so to finish their welfare forever. Let them bear that speech in mind, Care a while, and ever safe.

Grave, ] The word signifieth a seemly, modest, and gracious carriage, opposed to all lightness, vanity, or viciousnes in gesture, speech, apparel, countenance, deeds, or conversation: and is a general virtue befitting every age, and every vocation and condition of life: and not appropriated to any one calling or condition more then other: required in the Minister, 1. Tim. 3.8. in his wife, verse. 11. and in every private man, 1. Tim. 2.1. But yet the older sort, in all estates, ought above other to carry a constant comeliness, and grave authority, yea a fatherly kind of reverent behavior: that the gravity of their manners, may be suitable to the gravity of their years; yea and may adorn their age: being as far from the lightness of youth in their whole conversation, as they have passed it in the number of their days.

Reasons hereof are, 1. God hath honored them, and put dignity [ 1] upon them, by reason of their years: giving them in the fifth commandment the name and honor of fathers, for the love, and reverence which by their grave and worthy carriage, is due to them from their inferiors: and Levite. 19.32. Thou shalt rise up before the hoarehead, and honor the person of the old man. Now seeing God hath bound the younger to honor the older; he hath also bound the older, to maintain their honor and reverence, by a reverent and Christian conversation: [ 2] for honor is unseemly for a fool, Prov. 26.1. 2. They are to instruct and admonish others of their duty, and of their failings; and thus ought to become eyes to the blind, and feet to the lame: and the younger sort are to hear and wait, holding their tongue at their counsel. Now let the advise, admonition, or counsel be never so just, wholesome, experienced; yet it cannot choose but loose all the authority, and credit of it, if the conversation of a man be vain, light, youthful, or any way unseemly: so as they who fail from this precept, disable themselves [ 3] from performance of so necessary a duty. 3. Too common a thing it is in our corruption, to lessen in our hearts the due reckoning and estimation of the aged, who have passed their prime, and (as we falsely say) their best days; the proverb is true, we adore the sun rising, but contemn it setting. Hence Solomon observed, (as we also may behold) all the living with the second child: that is, the Prince apparent, which was to reign after his fathers decease; or in great families, the heirs and young masters, who are duly observed and flattered by all the servants. Now if the older sort would provide against the contempt of that age, it must be by such a seemly gravity, as may dash lightness even with the presence: so did Job, 29.8. The young men saw me, and hid themselves, the aged arose and stood up.

The which consideration, as it teacheth how to retain the honor and crown of age: so also when men fail of that due regard their years seem to call for; that they are not (as most old men do) to lay all the blame upon the insolency of youth, as not trained to better manners: but to examine how their own footsteps have been directed: and whether they have not let fall the crown of their age, which is the grace and gravity of it: and in a word, wherein and how far, they have failed. The Heathen could say, that the way to Honors Temple, lay by Virtues house: and it is just with the Lord, that with the vile should be reproach, so as the base often rise up against the honorable, and children can scorn the aged, in whose words, behaviors, and actions, any unseemly lightness hath bewrayed and discovered it self.

Discreete, ] or moderate. The virtue was formerly required in the Minister, cap. 1.7. and after in women, cap. 2.4. and in young men, verse. 6. which word, because it principally intendeth a moderation of all fleshly concupiscences, and desires; as also extendeth it self to all the parts of the life, requiring that all the affections, speeches, and actions, be carried level, not according to the strength of will, or passion; but according to the rule of prudence; both in forbearing that which is evil, and unseemly; as also in choosing and practicing that which is good and decent: therefore the older sort especially should become singular patterns, & examples of moderation; both in the subduing and extinguishing all rebellious motions, affections, pastimes, and perturbations; as also in preserving in them a wise and vigilant care, that their minds may be kept in such temper, as becometh sobriety, and Christianity: and these not of ordinary men, but such as may beautify this age, which even of it self is in part disposed hereunto: as that holy man observed, among the ancient is wisdom, and in the length of days, is understanding.

Reas. 1. Vnchast desires are foul spots in every age, but in old age most of all. How monstrous were it for old men to watch the twilight, to have eyes full of adultery, to have their mouths filled with foul and rotten communication, to be drunk with wine unto excess? how exceeding odious were these things in them, above younger persons? who if they should fall into such misdemeanors, some more excuses might be pretended? for they might be forced by headstrength of passion, and perturbation, but these seem rather to force themselves, and sin of election, as such who willingly leave not such sins as have almost left them; nay who rather strengthen their minds to such lusts, as to which their bodies are broken and decayed: and thrust themselves under the power of such lewd Masters, from whom a man would have thought, they should long before have parted as free men. 2. Olde age is an age which ought to be dedicated to the mind, meditation, counsel; ought to be taken up with more seemly delights and desires, even such as are spiritual and heavenly; ought to watch against such lusts as press down, that the aged man may serve the Lord with more liberty and cherefulnes, and intend the straightning of all reckonings between God and them, and so the finishing up of their salvation with fear and trembling; for if every Christian ought to have his conversation in heaven, much more such as have one foot in the grave, and hasten unto the earth.

Use. This precept justly reprehendeth many of our elder sort, whose bones seem still to possess the sins of their youth; as if they were minded not to lay down their lusts, but in the same grave where themselves mean to lie; without all care of beautifying their gray hairs with this grace of discreet moderation; but in all their words and behaviors remain as vain, light, foolish, without savor of grace, as ever they were in their warmest blood; that even as all the dregs are settled in the bottom of a vessel, so their courses are filled with • estinesse, hastiness, and unadvised frowardness: their conversation blotted with base covetousness, as if they were to live over their years again, their minds no less bending towards the earth then their bodies; and though they can scarce go up and down in the world, yet for most part are they more drowned in worldly affairs, then when they were in their most constant estate. In a word, blackeamoores were they young, and now their skins are not changed, the crimson tincture of their sin cannot yet be washed, nor they in their age break through the snares wherewith Satan held them in their youth; but the sinner of an hundredth year old goeth on to punishment. And here let none think, that any dotage or passionate affections may be excused by reason of the age, nay rather every such breaking out is here doubled, for an old man especially should be discreet, and the discretion of a man moderateth all passions. Let Barzillai be an example to all old men, who being solicited to embrace courtly delights, he refuseth all such proffers, and setteth his mind upon his own death, in his own city.

Sound in faith, ] Now follow those three virtues which are requisite in old men, as they are ancient Christians. The first of which is soundness of faith, in which three things are to be considered. 1. What soundness of faith is. 2. Why it is commended in special to old men, seeing every Christian must have it. 3. The duty which hence is to be learned.

For the first: Soundnesse of faith standeth in two things. 1. when faith is sound in the quality, that is, sincere, not deceitful, not hypocritical. 2. when it is sound in the degree of it, not a shaking reed, but grown up from the infancy unto some strength and stature. Now unto both these is required that faith be sound, 1. in the ground of it. 2. in the object. 3. in the work of it. 4. in the fruits issuing from it: in any of which if it fail it is unsound, vnlasting.

First, the ground of sound faith, is a sufficient measure of knowledge of the things of God revealed in the word, in a sound and incorrupted [ 1] judgment: for so the Apostle affirmeth, Rom. 10.14. that for the working of faith, there must be the interpreting and delivering of doctrine out of the word, and an attentive hearing and understanding of it, whereby after a sort the son of man is lifted up that we may believe, John. 3.14. Now every degree of knowledge and measure of understanding, is not a sufficient ground of sound faith; but such a measure as is able to discern between things that differ: for how can children in knowledge be grown men in the faith? or how can any come to that ripe age of faith here meant, but such as through long custom, have their senses exercised to discern both good and evil? This must be then such a knowledge as enableth a man both to maintain the truth, and convince the gainsayers; and so hold his own comfort by distinct, and particular, yea some depth of knowledge; without which so far he shall be from soundness, as that he shall be dangerously carried with every wind of doctrine. There is a fullness of knowledge, which the Apostle commendeth in the Romans, and this is a notable fit ground for this soundness of faith. Hence it followeth, that all that implicit faith of the lay Papists, folded up in an idle fancy without knowledge, is unsound and ungrounded: for can any but a Papist, believe he knows not what?

Secondly, the object of a sound faith more general, is the whole word of God, from which faith can no more be severed, then the beams [ 2] from the sun: but more specially the porper object is the covenant of grace in Christ: yea Christ himself, together with all his merits; and all the promises of mercy freely propounded in the Gospel; which is therefore called the word of faith. Hence all Popish faith is here proved again unsound, because it is corrupt in the object: leaning it self instead of the word, upon canons, councils, traditions, unwritten decrees: as also expecting salvation without the free covenant of grace, by the merit of works; whereas in justification before God, all works, all boasting, are excluded, Rom. 3.27. and 4.24.

Thirdly, the work of a sound faith is twofold. 1. assent. 2. application. [ 3] The former is a certain and firm assent, whereby we set a seal unto all the promises of the Gospel, as most sure and certain; holding even an Angel accursed that should bring any other doctrine: and keeping sure the profession of our hope without wavering in full assurance of understanding. For faith is no opinion or fancy, but hath in it a certainty arising from the steadfastness of the promise, and word of God. Hence are all such exhortations, as that, 1. Cor. 16.13. Stand fast in the faith. The latter work of faith is application, whereby a man not only assenteth that all the covenant of grace is true in it self, but also that it is true unto him; who therefore resteth and leaneth upon it for his own salvation, being assured so undoubtedly at one time or other of his salvation, as if he were already gathered up among the Saints. And this hand thus laying on Christ unto righteousness, and applying Christ with his merits unto ones self in particular to salvation, is the form of faith, or rather faith it self formed, and not any works or charity, as Papists fondly dream. And that this certainty is of the nature of sound faith appeareth, because that modest, but graceless uncertainty and doubting of the Popish doctrine, is opposed unto faith, and made a fruit of unbelief, Matth. 14.31. Oh thou of little faith, why doubtedst thou? of Abraham is said, Rom. 4. that he doubted not, nor reasoned with himself, but was strengthened in faith, being fully assured. And what other reason is given, why the inheritance was not given by the law, which was impossible to be kept: but by the promises of grace, but that the promise might be sure to all the seed ? Rom. 4.16. Or how could our peace with God continue our comfort, or last with us, if we had no assurance of it, but still doubted of his love?

Let us therefore always take notice of this especial work of sound faith, which maketh the heart able to say with Job, I know my Redeemer liveth: and with Paul, who died for me, and gave himself for me. Neither must the godly refuse to subscribe to the truth of this doctrine, because they never find such constant and full assurance, which is not moved with some doubting, and sometime exceedingly overcast with grudgings of unbelief, for by this reason they might as well conclude that they never had faith: and it is no marvel if faith and doubting be in one man, seeing they rise from two diverse, yea contrary principles, which cannot but be found in the best, even spirit and flesh. If thou lookest by the eye of flesh, thou canst not but doubt of the truth of the promises, at least to thyself, in whom so little good appeareth: but open the eye of thy faith, which at length seeth clearly the salvation of God, chaseth away clouds of doubts and distrust, and giveth glory unto God. As he therefore that would deem the orbe of the sun to be greater then the earth, must deny his sense and yield to reason: so must the believer renounce both sense and reason, and live by his faith.

Fourthly, the fruits of a sound faith are, 1. Inward: and these are all [ 4] the parts of renewed holiness in the soul, which cannot but accompany it: 2. Pet. 1.5.6. Join with faith virtue, &c. for it worketh a through change in the whole man, by purifying the heart, inspiring a new spiritual life, raising from dead works, and causing to grow up in holiness and in the fear of God. It is as the heat in the body, the fountain of life and heat, and as the root of a tree, affording life, sap, and quickening of grace to all the the parts of obedience, without which it is impossible to please God in anything. 2. Outward: such as are the true love of God and man. For as it maketh us the sons of God, so it causeth us to carry our selves as children, desirous to please our Father in all things, to perform unto him all the parts of his worship public, and private, to love his word, to confess his truth, though with the loss of our lives, to think of him, to speak of him, to delight in his presence and fellowship, and give up our selves wholly to obey him in his commandments and corrections. Again, it maketh us to love God's image in our brethren, and out of this love issueth a desire and endeavor to help them heauenward, and care to perform all other offices of love towards their outward man, their persons, their lives, their goods, their names, &c. These are the blessed fruits of that faith which is unfeigned, 1. Tim. 1.5. which worketh by love, Gal. 5.6. And thus have we shown the first point, wherein the nature of sound faith standeth.

The second point is, why soundness of faith is required rather of old men, being a grace which everyone, young as well as old, must strive unto? Answ. 1. Because they have had the use of the word longer, and therefore their profit should be answerable to their means; neither [ 1] is this assurance and soundness of faith attained at the first, but ariseth upon a grounded knowledge, which for most part is not to be found in the younger sort. Secondly, old men, which ought to be ancients [ 2] in profession, and so have more experience of God's ways and working, should show forth the power of faith unto others: and therein become as clear patterns and presidents unto them, and therefore whereas a lesser measure may be accepted in the younger; yet for these to yield to doubting, to waver in the truth, to be corrupt in judgment, to stick in extremity, or faint in affliction, is a greater sin and more hateful unto God, who more severely correcteth it in old men, who should be leaders unto others, yea although they be dear otherwise unto him. Moses himself, if by doubting he shall dishonor God, shall be barred the good land for it. Thirdly, their age and experience in all meetings, [ 3] must have the honor and place of speech, when the younger sort must either sit silent, or with Elihu speak in their turn when they have done: of them the younger expect solution of doubts, and difficulties, counsel in cases of conscience, and wise advise out of their experience. Now if they should be tainted with false opinions and dotages, or shake as • eeds in the doctrine of faith and truth, they cannot but become hurtful, and unprofitable unto such, whose eyes are upon them, when they see them as inconstant in the faith, and as subject to waver and reel as thenselves, who in comparison are but newly planted. 4. Their bodies & outward man waxeth weak, and beginneth to fail, and therefore they had [ 4] more need labor for strength and soundness in the inner man; which is a reason not to be neglected, as presently we shall see.

Use. All these reasons are direct against such as plead, that their years coming on them, they cannot conceive, nor learn, nor remember, nor profit in religion as they are urged in the ministry; their senses inward and outward serve them not, their vigor and quickness is gone: but it is good for them to consider the hand of God upon Zechariah, Luk. 1. 18. for making his age a means to weaken his faith, though in a far more difficult case. Doth not our Apostle here urge it as a chief argument, that because they are old, therefore they must the rather be furnished with grace of knowledge, memory, zeal, faith, love, and patience? and shall it go for a good plea, that because they are old, therefore they shall be excused, if they cannot attain unto these, nor greatly force after them? what a shame was it for Nicodemus being an ancient and Ruler in Israel, to be ignorant in the point of regeneration, and therefore Christ reproved him, John. 3. And that was the sin of the Hebrews, when as for their time they ought to have been teachers, they were to seek in the principles of religion; and were babes needing milk; such is the sin of babish old men, old in years, children in understanding.

The third point, is the lesson which hence we are to learn; namely, that every man must labor to recompense the decaie of nature, with increase of grace; the weakness of the body, with soundness of mind; the failing of the outward man, with the fortifying of the inward. The wiseman wisheth timly to prepare against the inconveniences of old age, with the remembrance of God in the youth: how much more should old men in the midst of their ruins and decays, by this means repair and fortify themselves? And the counsel is general, that if the outward man perish, care must be had, that the inward be daily renewed.

Reas. 1. It is made a note of a true member of the Church, to be [] more fresh, flourishing, and fruitful in his age: when other men languish, decay, and are daily enfeebled, these trees of righteousness receive new vigor and strength, not to flourish only, but to be more fruitful then ever. And whereas amongst men, those that see old and decrepit age for want of natural heat and moisture shriule and die away; yet even these same being true members of the Church, having once the life of the Son of God breathed into their souls, are never afterwards destitute of radical heat and moisture: but renew their age as the eagle, and with their days their strength. For Christ is that Sun of righteousness, who once rising upon a soul, is so far from setting again, that he is still rising even unto the perfect day of it; and therefore necessarily supplieth it with moisture and heat of grace. And the promise is, that those that wait upon the Lord, shall renew their strength, they shall lift up their wings, as the Eagles, they shall run and not be weary, they shall walk and not wax faint.

Secondly, The comfort of old age dependeth hereupon, the tedious [ 2] and diseased days of which, whosoever would comfortably pass, they must provide themselves of this supply. For who is it, that can say he hath pleasure in those days, when for the darkness and misery of them, the sun, and the moon, and the stars seem to fall from heaven; unto whom Christ the Sun of righteousness hath not risen; and unto whose heart that bright morning star hath not discovered his brightness? the least beam and glims of whose saving grace, far surpasseth the sun in his strength. What comfort can be to him, whose strong men that keep the house, that is, whose arms tremble for weakness, and whose thighs bow themselves as too weak to bear the weight of the body; unless the Lord's arm and right hand become his strength, and as a staff to lean upon? as he was to David, 2. Sam. 22.19. What joy remaineth unto him, whose age hath worn away most of his senses; that now hath his eyes dim, as Isaac's; that with Barzillai he cannot discern between good and bad: he hath no taste in that he eateth and drinketh, he cannot hear anymore the voice of singing men and women? unless he hath attained the eyes of faith, to see God in Christ, and so with Simeon he can behold his salvation; unless he find relish and taste in the bread of life, unless he can hear the sweet note of God's spirit consenting with his own, that he is God's child, together with that sweet harmony of a good conscience kept before God and men in all things, which is heavenly music upon earth? In a word, what solace or rejoicing can be to him, who hath one foot in the grave, that seeth death so near him, daily threatening him, and no way to escape him; unless herein also the spirit sustain his infirmity, by assuring him that Christ is his life, who hath bereaved that serpent of his sting, poison, and venom; so as he shall do him no more harm then help him towards his happiness?

Thirdly, why should not we thus provide against that rainy day, and [ 3] furnish our selves against the evil of it? seeing the heathen were by nature taught to provide for themselves such props of their age, as they thought would most bestead them, both for their utility and delight? there is no man that finding his eyes decaying, needeth to be urged to provide spectacles: nor he whose loins fail him, to prepare him a staff to lean upon: and much more should grace teach every Christian, that when with David, through age or otherwise, he findeth his flesh failing him, and his heart also, then to make the Lord his hope, and his portion forever.

[ 4] Fourthly, the recompense of this duty is beyond all our thoughts: seeing the blindness of the body is made up by the vision of the Lord Jesus, and God the father appeased in him; bodily weakness supplied by spiritual strength, corporal death abated, yea exchanged with heavenly life: all which not only quell the fear of death approaching, but even whet the desire of it: For if Simeon seeing Christ in his arms, prayeth for his peaceable departure: If Moses seeing the land of Canaan from the top of mount Nebo, could willingly submit himself to die: If the three famous Patriarchs, who never saw the promises accomplished to their own persons, but a far off promised to their posterities, could willingly die in faith: how much more shall they be able to wish their desolation, who by the eye of the faith shall behold that heavenly Canaan, and that celestial Jerusalem, of which the other were but dark shadows?

Use. This doctrine cries shame upon many old men, that are as weak or weaker in soul then they be in body, far more blind, more staggering, every way more senseless, more dead: they perceive their faces and eyes look drooping to the earth, and yet their spirits never a whit more lifted up unto heaven: they see the world forsaking them as not able to cherish them any longer; and yet cannot they be drawn to forsake the world: they cannot but behold the earth casting them off it, and making a way fought the next age their posterity; and yet they cast care away, and never provide themselves of a continued city. The eye of their body seeth how they are grown into years, and stricken in age; but the eye of their minds see not the gray hairs here and there upon them, no more then Eprhaims did. Every man can see and say they are come even to the period of their days, and yet no man can say, they are come to the beginnings of any true grace. Thus although multitude of years should teach wisdom, understanding, faith, application; yet may young Elihu truly object, to the reproach not of a few; that old age is not always wise. Further urging of this point, although carried further in the delivery, I purposely omit. The Lord grant all of us whom it concerneth to learn thus much as is said.

In love, ] This second virtue beseeming the elder sort not only as old men, but ancient Christians, is brotherly love, which casteth eye unto all the duties of the second table, as faith principally to the duties of the former; and most fitly joined with faith, as being the inseparable companion of it, and such a mark as freeth it from imputation of deadness or unsoundness. Which virtue is enjoined every Christian old or young; both because it is the new commandment of Christ: as also a note of a Christian and true disciple of Christ, John. 13.35. and is besides the bond of upright dealing in human society, without which men were little better then wolves or wild beasts. But it is here rather commended to elder men, who in this virtue, as in the former, and following graces, must be more at the last, then at the first: and in whom this grace of love must be proportionable unto their faith: for this may not be an infant, if the former be of riper age; but according to the proportion and growth of faith, must love abound. And it must be observed, that our Apostle requireth not the virtue simply, or in remiss degree, or small measure; but soundness in love, in such a degree and measure as that age seemeth of it self to call for.

Now if we would know wherein the soundness of love consisteth, it is then sound when it hath soundness, 1. in the ground. 2. order. 3. seat. 4. work. 5. durance of it.

First, the true ground of all the love of the creature, is the love of the Creator; all the love of man must issue from the love of God, and all duties of the second table must be performed in the first: neither ought any creature to be loved so far as it is an enemy and hateful to God the creator: Psal. 139. I hate the wicked, that is, so far as wicked, namely, their practices, not their persons.

Secondly, it must be sound in the order: which will appear in two rules. 1. it must be in the greatest measure where is most grace, and show it self most friendly and loving to them that love, and are the friends of God. It must do good unto all, but especially the household of faith. The Apostle commending the love of the Ephesians, which for the soundness of it he saw was praise worthy, he hence approveth it, that it was towards all Saints: and hence the Apostle John gathereth a note that we are translated from death to life, if we love the brethren. And herein we have God himself going before us in example, who respected the poor widow of Sarepta above all Israel.

Now we shall descend fitly to this duty by these stairs. 1. by loving God simply for himself. 2. Christ as man, the beloved of God, & the head of his Church. 3. the Church it self, the body of Christ receiving of his fullness grace for grace: and 4. the particular members must rise up higher in our affections, as the Lord hath highlier honored them with grace, and more expressly renewed his image upon them.

The second rule for the right order of sound love is, that it must begin at home, but may not there determine: the rule of the love of our neighbor, Christ hath made the love of our selves, and as we are to provide for our own good first, and that according to the wisdom which the word teacheth; first seeking the kingdom, the pearl, the treasure for our souls, and then these outward things for our outward man; even so are we to derive this love in this manner unto the souls and bodies of others, according as they are nearer us, or further off in the degrees of grace and nature. And here respect must be had, 1. to those of our own house, as to whom we are tied either by the bond of marriage, who being one with us, have right to the same affection wherewith we love our selves; or of near blood, as parents, children, or of duty, as servants: he that careth not for these, is worse then an infidel, and hath denied the faith. 2. He that careth for none but these is little better, for if love be sound within, it will be working outwardly. As 1. to such as are tied by any bond of blood, or alliance, even without the family. 2. to such as are in a perpetual contract of friendship with us, as was between David and Jonathan, 2. Sam. 18.1. and Christ had one who above the rest, was called the disciple whom Jesus loved. 3. it must proceed on to strangers as men, and as those that may be heirs of the same grace of life with us, yea to the poor as well as to the rich, I am. 2.8, 9. nay more, to our enemies, Matth. 5.44. Love your enemies: these are the degrees of sound love.

Thirdly, this love must be sound in the seat of it, and that must be the heart; Rom. 12.9. Let love be without dissimulation: it must not be hypocritall, from the teeth outward or fawning, but love must come from a pure heart: 1. John. 3.18. Let us not love in word and tongue, but in deed and truth.

Fourthly, it must be sound in the work or action of it. 1. in preventing the evil of the brethren, not suffering men to sin. 2. in procuring their good. The Apostle would have experience of the naturalness of the love of the Corinthians in their bounty and liberality towards the Saints in want. For if any have this worlds good, and shutteth his compassion from his brothers need, how dwelleth the love of God in him?

Fifthly, it must be sound in the durance and lasting of it, Prov. 17.17. A friend loveth at all times: and here try the soundness by these notes. 1. If in a mild and just reprehension it breaketh not off. 2. If it hold in adversity, a brother is made for adversity, see Act. 11.29. 3. If it hold then when injury is offered, and occasions of breaking off, by unkindness or hard measure: 1. Cor. 13.5. Love is not provoked to anger, but suffereth all things. In these two latter it resembleth God's love, which is both constant, and closest to a man in the day of his trouble, neither taketh it the forfeit of our daily provocations.

Use. By all this trial, both old and young may see how far they are from soundness in this grace, contenting themselves even with a shadow of it: for the most of men's love is grounded either upon receipt or hope of benefit, or upon flesh and fleshly respects, and is not begun in nor for God, nor knit by the spirit of God: the least part of it is set upon the Saints that are upon earth excelling in virtue: it generally determineth it self in self loving, and self seeking, not seeking the things of others, as well as their own; or not seeking and loving the souls of men, as well as their bodies; or respecting persons, and not embracing the poor as well as the rich; or not blessing their enemies as well as their friends: the most love of men is a lip-love, a semblance, a counterfeit, and fruitless love, diuorsed from inward hearty affection: or else a vanishing and flitting love, flinching in adversity when most need is; and ready upon the least occasion to be overcome with evil, and changed into bitter hatred: this crazy love everywhere argueth a riuen and cracked faith; such counterfeit love is the daughter of counterfeit faith, and unsoundness of love is a sure token of unsoundness of faith, and halting in religion.

In patience: ] This third ornament of Christian old age, is fitly by the spirit of God added to the two former, as the preservative of both: most requisite unto all Christians. For seeing this virtue is nothing else, but a willing and constant suffering of hard and painful things, for Christianity and honesties sake: and further, that affliction followeth the faithful, who study to testify their love of God in the love of man, even [ 1] as the shadow followeth the body: necessarily must he that would hold out in Christianity, get this grace to bear off such calamities, as follow upon the keeping of faith and good conscience. 2. No man can have either of the former that wanteth this, for these three virtues [ 2] are like the three graces which go hand in hand, the former leading the latter, and this last laying hold on both the former: so as if any man would try the soundness of the former, he cannot better do it then by the sequel of the latter: the soundness of faith discovereth it self in the soundness of love, and the soundness of love, in a sound patience: for as sound faith is loving, so sound love is patient, and endureth all things, 1. Cor. 13. 3. Every Christian must after a special manner resemble God herein, who is a God of patience, yea patience it self. 4. Every [ 3] Christian must not only possess his soul by it; but by faith and [ 4] patience inherit all the promises of God: upholding himself in his expectation, as the net is upheld by the corke from sinking.

But it is here especially commended to the practice of old men, for sundry reasons. 1. Because they of themselves are inclined to frowardness, [ 1] waywardness, and are hard to please: and being compassed with so many infirmities as they be (the age it self being a continual disease) were they not supported by Christian patience, they might easily fall from their ground, give place to the grudgings of murmuring against God, impatience of their weak and weary condition, and so stain their profession, and make their lives more burthensome to themselves and others then they need: and therefore they are forewarned, that when their bodies grow impotent, their minds must not be suffered to grow impatient, but by the strength of this grace to repress such impotency. [ 2] 2. Because being thus incident to many weaknesses, whereby they might disparage their age and profession, they must put on patience to hear Christian advise, admonition, and reprehension: and not as the manner of old men is, to storm and be enraged when they are put in mind of their weaknesses. 3. Because that age seeing it self broken and crazy, [ 3] is very willing to enjoy peace and quiet, and consequently for most part ready enough to decline the cross and persecution for the profession, which indeed is the glorious arms of a Christian: it was therefore a very seasonable exhortation, especially in those troublesome times, to old professors, and ancient believers, to provide themselves of patience, that so they might not shrink away in time of trial, to the prejudice of the [ 4] profession of Christ. 4. Because they by reason of their longer exercise and experience, which is presumed in their age, should be well seen and practiced in this grace: so as in their own troubles, they should not be discomfited, but say to themselves: well, this must be no news to me, I have seen a number of God's children afflicted, and I have seen what end God hath given them; nay I have not only observed his faithful and seasonable deliverance of others, but myself have swumme out of many deeps: and sure I am, I shall not sink in this: nay rather I ought to lift up the hands of others that hang down, and strengthen their weak knees, as one able to comfort others in affliction, by the comforts wherewith myself have been comforted of God.

Now for the soundness of this grace here also urged, it standeth especially in three things: 1. in a sure ground: 2. in sound fruits: 3. in the constant enduring of it.

1. The right ground of all sound patience, is God himself. And this is so, when in any affliction either immediately from God for trial or chastisement, or more mediate by man or other creatures God's instruments, the eye of faith turneth it self upward, and causeth the afflicted soul to run under the hand that smiteth: and is (as the hebrew phrase is) silent unto God: Examples of both these we have in David, who conflicting with God's own hand in his soul and body, held his tongue, and said nothing: and the reason is rendered, because thou didst it: and in that great affliction brought upon him by Shimei, he would not revenge himself upon Shimei, because the Lord had bidden Shimei curse David. Hezekiah receiving a heavy sentence from God, said, the word of the Lord was good.

Secondly, the sound fruits of patience are many, I will reckon five, which are the chief. 1. To entertain crosses alike, and one kind of [ 1] affliction as equally as another, not thinking it strange to fall into diverse temptations, nor taking it to be in our own power to choose our own rodds: for the Lord cureth not all maladies with one plaster, neither trieth the same man always with the same trial. The sundry kinds of trials of the Apostles, and how equally and patiently they carried themselves through them, see 2. Cor. 6.4.5. our Saviors counsel aimed hereat; advising his followers to take up his cross daily: that is, to make account of, expect, and forecast one cross or other; and when they come, though they come every day, nay sundry in every day, they must be taken up, and cheerfully and Christianly borne.

The second fruit of sound patience, is cheerfulness in affliction: Heb. [ 2] 10.39. the Saints suffered with joy the spoiling of their goods: James exhorteth the Saints to count it exceeding joy, when they fell into sundry temptations: and how Paul took pleasure in infirmities, reproaches, necessities, persecutions, and anguish for Christ, see 2. Cor. 12.10. If it be here asked, whether this be not too Stoicall a precept for Christians, who are commanded to weep with them that weep, and take to heart public, private, and personal calamities? I answer, no Christian may be senseless in affliction, neither can any affliction for the present be joyous but grievous: and yet these two are not contrary, to mourn, and yet to rejoice in affliction; because they are not both attributed to the same part, nor to the same cause: weep we may according to the flesh, which is humbled; and rejoice at the same time in the spirit, by God's spirit supported in affliction: Again, weep we may for the misery considered in it self, and on our selves; and yet at the same time rejoice in the sweet fruit and event of it, both in regard of God, which is his glory, and our selves, namely, the quiet fruit of righteousness. So the Apostles, Heb. 12.11. and James 1. my brethren, count it exceeding joy—knowing that the trying of your faith, &c. that is, if ye cannot rejoice in the sense of affliction, yet you may in the use of it, because it maketh to the trial of your faith, and increase of your graces. As the husbandman all his plowing and sowing time, he hath nothing but his labor for his pains, he goeth our weeping, but carrieth with him a precious seed; his rejoicing lieth in the fruits of his field and travel; in that he is sure he shall bring in his sheaves with joy: and although he soweth in tears, yet he reapeth in joy.

[ 3] The third fruit of sound patience, is thankfulness in affliction, 1. Thess. 5.18. In all things give thanks. Job's practice is recommended in Scripture for our imitation, who blessed the Lord as well in taking away, as in giving. We easily yield thanks to God for good things, and therefore we ought for afflictions, the which the Lord seeth to be good for his children, and maketh them often both see and say so much, as David, Psal. 119. It is good for me that I was afflicted, that I might learn, &c.

[ 4] The fourth fruit, is the expectation of God's deliverance: 2. Sam. 16.12. It may be the Lord will look on mine affliction, and do me good this day ; not making doubt (for neither did David in general) but constantly cleaving to the promise, call upon me in the day of trouble, and I will deliver thee. Prayer for deliverance must be joined with this expectation of our deliverance, not prescribing time, nor means, nor manner, much less using unlawful means: but reserve unto the Lord the glory of his wisdom, in ordering the whole matter, and circumstances of our deliverance.

[ 5] The fifth fruit, is a total resignation of a man's self to the will of God, and a voluntary subjection unto his good pleasure, who knoweth out of his wisdom what is the best, and out of his love maketh every present estate work to the best to his children: example hereof we have in David, 2. Sam. 15.26. Behold here am I, let him do as seemeth good in his eyes: yea even if he should say, I have no delight in thee.

The third point wherein the soundness of patience consisteth, is in the found durance and lasting of it. And indeed not every patience and tollerance of evil is here meant, but such as implieth a delaie, and continuance under some weight or burden; nay the very word importeth so much, signifying as well perseverance, as patience: neither is this sound patience a suffering only, but a long suffering, nor a patience, but a long patience, such as the husbandman waiteth withal unto the harvest; such as the Prophets endured all hard measure by, such as our selves must possess our souls by: and every possession is of continuance; such as maketh not hast, yea such as must wait until the coming of the Lord. James in the place alleged, exhorteth to be patient till the coming of the Lord: which is not meant of his last coming to judgment, but of his particular executions beforehand for the delivery of his chosen, & the revenge of their wrongs upon their enemies.

Use. All these notes let us see the crazines of this grace in us. It is no patience when men bear out crosses by stoutness and stomach: neither by a nature not so subject to impatience: for here is not silence unto God, disposing the cross unto them. So when men can buckle well enough with, and swim out of one kind of cross, which pincheth them not so much, but sink in some other, when they must choose their rods and t • ialls, or else they are heartles and dead in the nest; here is a crannie in their patience which will sink their souls. Some again bear out their crosses, because they are yoked and coupled to them like two spaniels, which must go together, because they cannot go asunder, but without all willingness or chearefulnes, but this is far from Christian patience, and is as we say, patience perforce. And lastly, when we cannot entertain afflictions thankfully, as finding some goodness and sweetness in them; when deliverance is not expected from God, as by such who have title in his promise; when we desire to be at our own hands, and will not stay his leisure, but hastily like infidels run unto indirect means, and sometime to Satan himself, in sorcerers & witches; when we are so tugged with afflictions, as we hold not out, but are ready to give up all; here is all unsound, here men may not only suspect, but conclude from unsound patience, unsoundness of love, of faith, and consequently the want of the truth in all their profession of religion.

Our Apostle having taught how and what doctrine should be applied to old men, he proceedeth now to make old women matchable unto them, and therefore he beginneth with the word likewise, which showeth that the same virtues as formerly have been mentioned, are to be urged upon old age of both sexes: and who can deny sobriety, wisdom, gravity, soundness in faith, love, and patience, to be as necessary for ancient women as men; whether we consider the same inconveniences of the same old age lying upon them, or the impotency of their sex in undergoing them, which yet maketh the want of these virtues far more miserable then in the other. And then he addeth some further duties fitted to their estate, which he doth 1. by prescribing such virtues as are seemly for their years: and 2. by prohibiting such vices as in all ages are wicked, but in theirs most unseemly and scandalous. The duties are two. 1. an holy behavior in themselves, in the first words of the verse. 2. a drawing on of others unto holiness and honesty, in the latter part of the verse and forward. The vices prohibited are two. 1. of slaundring or false accusing. 2. of intemperate desire or drinking of wine or strong drinks: both which are contained in the middle of the verse. But we will speak of the words as they lie in the verse. But before we come unto them, we may learn this lesson.

Doctr. In that wholesome doctrine must be taught and applied unto women as well as men; note that no woman cannot without danger of damnation despise or neglect the ministry of the word: they being as straightly bound unto the means of salvation, and the Apostle taketh double pains to teach them their duties.

Reas. 1. As salvation is one to all, so is there but one way to all: for [ 1] as women must have their names written in the book of life, as well as men, that is, in the book of God's election to life; so must they be also added unto the Church as well as men; seeing none are saved, who are not added unto the Church. Now this addition to the Church standeth not only in an outward profession of the Gospel, by which they are added to the visible Church: for the foolish virgins made a great show for a time, but in unfeigned conversion and sanctification, whereby they are added unto the invisible Church. True it is, that women must be joined unto the people of God, and therefore must participate, 1. in the word, which must be preached to every creature. Paul preached to a company of women, among whom Lydia was converted. 2. in the Sacraments, and be both admitted into the Church by baptism, as Cornelius, the Jailor, and all their households: as also strengthened in the Church by the Lord's Supper, in which they must remember the Lord's death until he come. But all this is not enough, yea nothing at all unless they be first knit unto God himself; the bond of which conjunction is faith wrought in the heart by means of the word, and working in heart and life by love to God and men. If then women must believe to salvation as well as men; the Jailor and all his household believed in God: nay if women must continue in faith to which salvation is tied, and not to bearing of children; then surely for women to despise the ministry, which is the means of beginning, and continuing in faith, love, and holiness, is [ 2] fearfully to despise fellowship with God, and life everlasting. Secondly, women must walk in as straight ways to heaven as men: sin is as odious in Eve as in Adam; under the same law are they borne, by the same law are they to be ruled in this life, and judged in the life to come: the same precious promises of life are made unto them; the same precious faith must lay hold upon them; the same spirit must inhabitat them; the same graces which accompany salvation, must beautify them. Women must worship God as well as men: Lydia, Act. 16.14. must fear God, Act. 17.4. the chief women not a few, must be disciples full of good works and alms to the Saints, as Dorcas: all or any of which graces, if elsewhere they can attain or perform, then by the direction and institution of the word, we will give them leave to contemn it with the whole ministry of it: but if this be the word of faith which we preach, the word of the kingdom, and if we have the words of eternal life; let them go elsewhere, or by any other direction save this, whether of natural reason, fleshly wisdom, lewd custom, or what ever may persuade it, they shall surely fail of faith, of the kingdom, and of life eternal in the ende.

Object. But how often have we heard Popish or profane men allege to the contrary: What should women mind the Scripture, or meddle with religion? what, have they not huswiferie at home, have they not children, servants, and a calling to tend? and how often doth our religion hear it self disgraced, in that it is embraced by women, who they say are simple, and easily seduced? Answ. To all which I answer, that if these wretches had proved that women had no souls to loose or to save, such graceless discourses were more easily to be admitted. 2. Might not a man have come upon Marie with the like interrogatories: why have you nothing to do, but to sit down at Christ's feet, to hear words which concern you not? have you no huswiferie to set yourself about? do not you see you have a great Prophet to give entertainment unto? do you see your sister Martha meddling with such matters? But if [ 1] any had thus rebuked her, would Christ have recanted that which he had [ 2] affirmed of her, that she had chosen the better part; and if Martha had done so too, would Christ have said that she had failed in the due regard of one thing, which was more necessary then all that business which she encumbered her self withal. 3. Solomon's mother requireth two things [ 3] in a virtuous woman: one, the overseeing of the ways of her family: the other to open her mouth with wisdom, and have the law of grace sitting under her lips: without which latter, should a woman excel the life and death of some brute beasts? assuredly if the former were all, she should live and die a little more civilly, but never a whit more religiously then they. 4. It is so far from being a just reproach to the Gospel that women profess it, that it is rather a note of the truth of it. God [ 4] chooseth the weak and simple of the world, to confound and provoke the wise and mighty: Christ himself provoked Simon the Pharisee by an example of love, which a poor woman had shown upon him, far beyond him: and thought it no disgrace that Marie, out of whom he had cast 7. devils, nor the noted harlot the woman at the well should follow him, and entertain his profession: neither did his wisdom think it prejudicial, or not beseeming the simplicity of the Gospel, to show himself after his resurrection first to simple women, and to make them preachers of it even to the Disciples themselves.

Object. But women are to rest in their husbands instruction, and need not depend upon the Ministers mouth, 1. Cor. 14.35. Let them ask their husbands at home. Ans. The Apostle there forbiddeth open and public speech in the congregation: where if in the exercise of prophesiyng they had any doubts rising concerning the things handled; they were not permitted to stand up as the men were, either to teach, or ask questions; but keep silence for the time, and consult with their husbands at home for the resolution of their doubts: but this place taketh it for granted that they must resort to the Church, and hear in the congregation, ver. 34. And pitifully should most women be taught, if they should content themselves with their husbands instruction.

Use. 1. We see hence what to think of the Popish doctrine, who will neither admit women nor men, but their learned Licentiats to meddle with the Scriptures, and least they should so do, they shut them up in an unknown tongue, an high wickedness against the commandment of Christ to Laiks and common men, John. 5.39. Search the Scriptures: and the practice of the Church and believers in the old and New Testament, Deut. 31.11. Nehem. 8.3.4. Act. 17.11.

2. Let no woman please her self that her husband goeth to Church, and neglect the means her self; for an unbelieving wife may be sanctified by a believing husband, but she shall never be saved but by her own faith; he sanctifieth her marriage, but not her person.

3. The husband may not suffer his wife to incur such danger; but if he love her he must extend his love to her soul and better part, seasonably giving gentle admonitions and reproofs, if with Martha, they grow heavy or careless of this duty.

4. Let no woman be discouraged, but encouraged rather in the powerful profession of religion, and frequenting the exercises of it, of hearing and reading it, reverent speaking and careful practice of it; imitating herein those good women who followed Christ, and ministered unto him of their substance. It is the modesty of women never to be ashamed to profess Christ: and godly women have many times become more zealous then men, and their sanctified affections have usually exceeded men's in strength and tenderness. And although the darkness of the world endure no manifest light in men, much less in women: yet Christ and his word highly esteemeth the least appearance of grace in men, and much more in women: how careful was Christ to instruct, comfort, and reveal himself to the women that followed him; honoring their profession of him in some things above his dearest Disciples? what a great and worthy praise was it, that Priscilla as well as Aquilla her husband, should take such a man as Apollos home to instruct him in the ways of God? and of how many women doth the Apostle in his salutations give more then common report of their love and faithfulness in the truth? As go no further then the Romans: Priscilla was ready for his life to lay down her own neck: Marie bestowed much labor on the Apostles: Triphena, Triphosa, and Persis, labored much in the Lord. And the author to the Hebrews after he had heaped up a number of the fruits of faith in men and women, he cometh again to commend the faith of sundry women, who received their dead to life, alluding to the widow of Sarepta, who had her son restored by Elias his prayer, and the Shunamite hers by Elisha.

In a word, let all women seriously meditate, 1. That one thing is necessary, even to Martha. 2. That all other things are vile in comparison of this one thing; or if necessary, it is but so far as they help unto it. 3. [ 1] That all the diligence in the particular calling is accursed, if abstracted [ 2] from diligence in this general calling of Christians. 4. All comforts [ 3] will fail in time of distress but this: Isa. 38.3. Remember, Lord, how I [ 4] have walked before thee in truth, and with a perfect heart.

Now we come to the behavior of the elder women, which the Apostle doth not in special prosecute, but in general would have it wholly squared by this one rule, namely, whether it be such as becometh holiness: that is, whether it be a witness of the holiness of the heart, and such as adorneth the holy profession of Christ. Wherein we must consider, 1. That every Christian must take out the same lesson here read, and that the holy Ghost knowing all our diseases, directeth this counsel to elder women especially, that they might come to take knowledge of an excessively proud disposition in themselves, to offend against this precept, and the other particulars, far above others.

Secondly, that the Apostle holdeth it not sufficient for women outwardly and abroad, or for a start or fit, as in the Church, market, or other places of meeting, to take up a show of holy or demure behavior, which many do, who in private can be lascivious, loose, and wanton enough: but by the word an inward habit, and constitution beseeming holiness. For by this word Physicians properly express a constant state of body or health, or a sound constitution; which from them is here translated to the mind, to betoken that a Christian woman is still one and the same, and her holy behavior the same, as well at one time, as another; in one place as another, still bounding her self in all her carriage within the limits of holiness; neither doth she force her self hereunto, but it freely issueth frō an inward principle, which is an habit of holiness.

3. That seeing the disposition of the inner man is principally manifest, 1. in the countenance. 2. in the speech. 3. in the apparel: therefore the behavior may be tried by these, whether it be according to holiness or no. And for our better direction herein: First, the countenance (under which is comprehended, the gate, gesture, and looks) is beseeming holiness, 1. when it expresseth the inward humility of the heart; the humble heart must set an humble look and gesture. David when he would prove the humility of his heart, saith, I have no proud looks. On the contrary: the Lord accusing the daughters of Zion of pride, he proveth it by the stretching out of their necks, and minsing of their feet. 2. When the countenance, gesture, looks, testify the chastity of the mind: for chastity must be seated as well in the countenance as in the heart, to dash all lightness. Peter speaketh of eyes full of adultery, and the daughters of Zion are charged with wandering eyes: the children of the Church must resemble their mother, who hath doves eyes, and is both beautiful and comely to allure her own; as also terrible to quell the purposes of vain and wicked men.

Secondly, the speech which carrieth with it an holy comeliness, is such as bewrayeth the wisdom, grace, and modesty of heart: as when a woman is wise to silence, as well as speech, especially where men are present: and in speech not pra • ling, like busy-bodies of other men's matters, nor unsavory, nor contending, nor audacious hardening the face to speak anything: but opening her mouth with wisdom, with modesty, with conscience of the presence of womanly infirmity, and never otherwise. Quest. What no liberty, no not in our gossepings, and womanly meetings? Answ. No; the Apostle giveth no leave at any time to lay aside this part of Christian behavior: there is no time wherein Christian women professing holiness, may come so near the guise of the harlot, who is described to be babbling and loud: which were it well observed, many that carry away all the speech in meetings would be struck mute, not being able or willing one word thus ruled.

Thirdly, that apparel is fitted unto this Apostolical rule, when by the outward ornament of the body, the inward beauty of the soul is expressed, called by the Apostle, the hidden man of the heart. And this is, 1. when the matter of it is not stately or costly, which must be measured partly by the ability our selves have, and partly by the condition of life which God hath set us in: and partly by the sober and grave example of such as God hath sorted with us in age, degree, and condition of life, whom we may not strive to exceed; but even in the matter of our apparel, our own sobriety, modesty, yea and frugality must be made apparent unto others. 2. When the form or fashion is not wanton, strange, curious, or odd, savoring of pride, lightness, vanity, or singularity, as when women will have a fashion by themselves, contrary to the common and comely fashion of others: all which is a disgrace to the profession, and the sin of most women, whose behavior expresseth little holiness.

Use. Whereas many will not be persuaded, that we can give them rules out of the word, for this or that guise, word, look, fashion, &c. and require particular and express words of Scripture, why we should dislike one fashion more then another, or approve of one above another: we see hence we have general rules whereby every particular is to be squared: as 1. Cor. 10.31. If it make to the glory of God: Phil. 4.8. whatsoever things are true, honest, of good report: and here whatsoever is beseeming or unbeseeming holiness; whereby the whole behavior must be examined.

Not false accusers, ] Well saith one, that a man of an evil tongue, is a beast in the form of a man, himself is a serpent, and his tongue his sting; but here the word teacheth us that he is worse, even a Devil in the shape of a man; for by this one vice of the tongue, he so lively resembleth the Devil, and playeth his proper part, that he hath also his name put upon him▪ as the Jews were said to be of their father the devil, because they did his work. That this vice of false accusation, is the devils work, appeareth in that it was first practiced by him: who be • ing from the beginning a devil, that is, one that goeth between two with tales▪ to cast between them bones of enmity, spareth neither God nor man: God he accused unto Adam and Eve; and accused Job unto God, and is called the accuser of the brethren: but yet it is not his alone, but hath ever since been taken up into the practice of his instruments, who have their tongues set on fire of hell, where they shall be tormented. The nature of which sin, that we may the better discover, we must know that it is sundry ways committed, especially four.

1. In charging men or women, in public or private, to their face or behind their backs, with things which are false and untrue: so dealt Ziba [ 1] with Mephibosheth; contrary to true love, which rejoiceth in the truth.

2. There may be, and most usually is, false accusing even in relating [ 2] true things, sundry ways: as 1. by blasing secret infirmities, which love [ 1] would have covered. 2. By aggravating through vehemency of words, [ 2] facts, or speeches which may receive a favorable construction. Thus Doeg against Ahimelec spake the truth, but with a wicked heart, insinuating treasonable intentions where were none: the story showeth the grievous mischief that came of that wickedness. So dealt Amazia to the King against Amos. And Paul and Silas preaching nothing but the truth, are brought to the governors, and exclaimed upon, as men troubling the city, preaching ordinances not lawful to receive, and teaching to worship [ 3] God contrary to law. 3. By changing the truth little or much, or adding unto it. Thus the false witnesses against Christ added to his speech, I will, and, made with hands, and so perverted his whole meaning. [ 4] 4. By speaking that which we know to be truth, but on no good ground, no good manner, and to no good end. As in speaking of men's evils, being not called either by the Magistrate, or by Christian duty of charitable admonition of the party himself, or others: or not in love and pity, nor sorrow, but rather as rejoicing in the falls; or to no other end, but to fill up our own mouth with prattle, in traducing, disgracing, and bringing into contempt the person of our neighbor.

[ 3] Thirdly, this sin of false accusing, may be committed as well in silence, [ 1] as in speech. As, 1. by concealing wholly. 2. by diminishing, [ 2] which is a concealment in part. 3. by denying: 4. by depraving truths, [ 3] which may concern the good of our neighbor; especially when his [ 4] name is called into question, or his estate. 5. when in our minds we accuse [ 5] and judge that done in vain glory, which is done in simplicity, or in hypocrisy, or for commodity, or other sinister respects: thus are not only the most Christian practices, but the whole profession of religion at this day traduced and disgraced.

[ 4] Fourthly, we may commit this sin as well by others, as our selves; and that either in being agents or patients in it. The former, by suborning false accusers and witnesses, as the Jews did against Christ in the matter of his death and resurrection; as also against Stephen his first Martyr. The latter, by receiving false accusation: for as if there were no receivers, there would be no thieves; so would there be no informers▪ and our commandment is, to drive away with an angry countenance the slandering tongue, as the North wind driveth away the rain. Now all these sins, with all other of this kind, must be avoided of every man and woman, who would not be of that generation of monsters, which the wise man speaketh of, who instead of tongues have swords in their mouths. And let every Christian consider, that express charge of God, Levite. 19.16. Thou shalt not walk about with tales among thy people: and 2. that whispering and backbiting, are reckoned up among the sins of those that are given up to a reprobate sense, Rom. 1.29.

But especially is this precept directed to women, because of the inclination of their sex above men hereunto: for the holy Ghost well knowing our constitutions, most aptly armeth us there where we lie most open and naked: hence women are forbidden to go from house to house, as pratlers, and busy bodies, and they must not speak things uncomely. Yea to old women, 1. because their age increaseth the disease, by affoarding [ 1] them more familiar access unto places, where may be occasion of much speech, and giving them more liberty and boldness, and place of speech; when it becometh the younger women to be silent. 2. Their example [ 2] much hurteth the younger women, whom by their vain jangling, and busy babbling, they corrupt or poison, and occasionally rob and bereave them of their veil of modesty, shamefastness, and silence. 3. It is a great disgrace for their age, especially if they profess religion, that they [ 3] who should be matrons and patterns of peaceablenes and amiable carriage, should become firebrands, incendiaries of families and societies: yea the Devils gunpowder & fire too, to blow up a whole world of wickedness.

The rules to avoid this sin are: 1. Look to thine own calling, and the necessary duties of it, that so following thine own plow, thou mayest have no leisure to entermeddle in other men's affairs: busy-bodies [ 1] and pratlers are joined by the Apostle. 2. Beware of envy, which is still hatching and inventing evil: the saying is true, malice never spake [ 2] well, but is suspicious, and depraving the best persons and practices, and is one of the greatest enemies of truth, in which God's image chiefly consisteth. 3. Learn to esteem the good name of thy brother, the next thing to his life: considering the truth of that homely speech, that [ 3] he that wanteth a good name, is half hanged: and there is great reason, that those who would have their names tendered by others, should tender the good names of others; doing as they would be done unto, which is the golden rule of all equity. 4. In receiving reports, excuse [ 4] parties absent as far as well we can: as also facts done, so far as they may be well interpreted: & where we cannot so do, to advise the reporter to look well unto, and consider himself.

Not given to much wine, ] The Greek word signifieth such as are become servants and vassals to anything; that look as a servant is not his own, but his masters, at whose command he must come and go, whose work he must perform, and cannot choose his own business, and whose hardest tasks he must undertake: even so the Apostle implieth, that men and women there are who are not their own, but wines; that is, servants to wine and strong drink: at the command, at the call of it; and have it not in their power to use as a servant, but themselves are subdued under it. And what is here spoken of wine, may be fitly by Synecdoche, referred to all daintines in meats and drinks, &c. as all inordinate desires of this kind are comprehended in that one phrase, to give the heart to wine. Now the sin is disgraceful in every man: for the commandment is general, Be not drunk with wine, wherein is excess: And the woe is as general against all such as are overcome with wine; and no drunkards shall enter into the kingdom of heaven. But in women, and old women it is besides the sin, most filthy and shameful. The very Heathen accounted wine and strong drink disagreeable from the nature of women, and therefore enacted laws against their use of it: but the word of God is not so rigorous, which giveth them as well as men, leave to use wine for their weakness and often infirmity ; yea sometimes for honest delight as well as for necessity; but always moderately, for strength, and not for drunkenness, never tying their delight or desire unto it, nor suffering themselves to be overcome by it, for of whatsoever any is overcome, to that he is in bondage. And the reasons why the Apostle directed this precept unto old women, seem to be these.

1. It is not unlike but that the women of those times, as they had like meetings upon their necessary and womanly occasions: so had they the [ 1] like practices as now are in request in them: as much idle and busy chat, not a few needles drinkings and gossepings, wherein they much exceeded that to which their condition, or nature, and much less grace, called them unto. The which meetings although some of them are necessary, yet for women to be addicted unto them, or excessive in them in unwarrantable speeches, drinkings, meriments, &c. savoreth of darkness, of the flesh, and is far from beseeming women that profess the fear of God, and obedience or subjection to the word of God, which condemneth drinkings as well as drunkenness, which are fruits of an unregenerate estate. And thus the Apostle by this precept backeth the former, the due observance of which would cut off much false accusing in such meetings; and in the neglect of it, it is impossible but that the tongue will be walking without his own hedge, and wandering beyond the pale of it. The proverb is true: what ever is in, must out in the cups. Agreeable to that holy proverb of Solomon: to whom are contentions? to whom are strokes, and wounds without cause? even to those that stay long at the wine: teaching us, that the hands and tongues also of such lash on, strike [ 2] & spare not, no not their dearest friends. 2. The moderation of the elder women should be an example to the younger, as the next words import, & an hedge to contain them in compass, from whom otherwise in such [ 3] meetings some lightness might break out. 3. For a matron to make shipwreck of shamefastness, modesty, sobriety, gravity, and whatsoever else may be the grace of that sex, and age, by giving place to this one inordinate desire, what a grievous sin were it? how many sins attend it? even so many as there be fearful fruits and effects of drunkenness: as wandering eyes, lustful looks, tongues speaking lewd things, gestures, and actions, more seemly for brute beasts then either women or Christians. 4. Besides the more public scandal, if we consider the private damage of this sin in women, we shall find the Apostle had reason sufficient to condemn it in them. For whereas the Lord hath laid this duty on the wise woman, to build up her house, to regard the ways of her family, so as her diligence and labor should (if not much increase) yet at least preserve and save that portion of maintenance her husband bringeth in, accordingly as his heart trusteth in her: this one sin strips her of all fitness to govern the family, which for her goeth at sixes and sevens (as we say) it wasteth and consumeth the substance both privately at home, and by calling in companions from abroad: and thus she sinfully wrongeth her family for the present, lodeth her husband with debts and dangers, and depriveth her children of that comfort which was meet should be reserved and laid up for them.

Doctr. Out of the word we may further note the folly of our corrupted nature, making us ready to yield our selves slaves and servants to the creatures, which by God's institution and ordinance should serve us. And we yield up our selves servants unto them diverse ways: as 1. in the immoderate desire of getting them unto us; when men men will be rich, and hasten so to be, when they will fare deliciously, go sumptuously, [ 1] dwell stately, which to compass they will become base servants to any man, any sin, or any drudgery for a time. 2. When in holding them, the minds and affections of men dwell in the delight of them, as when the abundance, variety, goodness, sweetness, and pleasure of meats, [ 2] drinks, pastime, merry company, gorgeous apparel, fair buildings, draw down the heart, make it drunk with sensuality, and forgetful of God. Thus the Lord chargeth his people: when thou wast in prosperity thou saidst, I will not hear: this hath been thy manner from thy youth: for now the heart is held as in chains, and hath it not in the power to turn it self to any other truer delight. 3. When a man hath it not in his power to forsake or part with them: when of [ 3] all that he is owner of, he is not the master of any small part to employ to any good use, or in any work of Christian charity and liberality. And numbers are such base drudges to their wealth, as they will as soon part with their unprofitable lives, as in the forgoing of a small and trifling commodity, testify any fruit of faith and thankfulness to God the giver, or of love and mercy unto men, whom he hath made receivers: but they wast away their days, and vanish away themselves as though they were not, in adding and increasing of wealth by any means, as if they were borne to make their heirs happy by their own going to the devil, as the common speech is. 4. When they are as fetters and clogges from [ 4] the performance of good duties, unfitting men to the duties of their general and special calling, whereunto they were ordained to make us fit and serviceable. Thus men loose their liberty.

Use. To resolve of the practice of these precepts. 1. To use the world as not using it, neither growing proud in the smiles, nor too much depressed in the frowning of it. 2. So to take our parts of our lawful liberties, as that we be never brought under the power of anything: under the pretence of liberty in the creatures, we may not become slavish unto them, but carry an equal mind both to want and abound. 3. To avoid all occasions whereby unawares we might be drawn under their power, as looking at the wine in the cup, for hereby thirst will follow drunkenness; so of daintiness, softness, riotous and spend thrift company, for by such means and examples, the heart becomes wholly divorced from God, and glued unto the creatures.

It will be here asked, how standeth this with that in 1. Tim. 1.2.11. Let the woman learn, and I permit not a woman to teach. Answ. The Apostle there speaketh of the order and comeliness of public ecclesiastical assemblies, wherein they were not allowed to take upon them any power or function of teaching, for the reasons propounded, which are three. 1. From their condition, which is to be obedient unto man, and therefore in men's presence must not usurp the authority of teachers, but content themselves with the place of scholars, in all mixed assemblies of men and women. 2. Their function, which is to serve men: for Adam was first created, and Eve for Adam; and not to exercise any function over them. 3. From the weakness of their sex, which lieth more open to Satan's seducement; for Adam was not deceived first, but Eve. It is not fit that any such function of teaching should be committed unto them; seeing Eve in innocence taking upon her to teach Adam, was so easily prevailed against: and the Apostle expresseth this his own sense, 1. Cor. 14.34. where from the same ground of the woman's subjection unto man, he saith, let your women keep silence in the Churches. As for the examples of Deborah, and Huldas, who were Prophetesses in the Church, they being extraordinary, make nothing against this rule of Paul, nor for that Pepuzian heresy, for women's teaching in the Church, nor that Popish heresy of midwives baptizing of infants in case of necessity, as they call it. Neither doth this place written by the same spirit and pen cross the former, seeing it speaketh of private teaching and instructing the family at home, especially her children and maidservants; so the text it self seemeth to restrain them, pointing them out their auditors; namely, young women in the next verse; and the lectures they are to fit unto them; the most or all of which are private duties, and the ende to make the younger women wise unto all godly conversation; namely, both those within the family, and those that are without, so far forth as they shall be occasionally called to instruct them, both by Christian speech and example. Now that this duty belongeth unto matrons, it will appear, if we consider them, 1. as Christian women. 2. as superiors in the family.

For the former: it is not sufficient that a Christian woman live uprightly and unblameably in her self, unless she also endeavor to drive or draw the younger women to the like godly course. For 1. every Christian must gather with Christ, and he or she that gathereth not scattereth: whence are all those exhortations, thou being converted, strengthen thy [ 1] brethren: observe one another, admonish, and provoke one another to love and good works. 2. The rule of speech for all Christians is, that for the matter it be good, that is, of good things: and for the use, that it tend to [ 2] edify: and who but elder Christian women should proceed in this duty? 3. From the observation of this rule, the godly are described to be such, [ 3] as whose lips feed many, and they speak pleasant words, which are health to the bones, and sweetenes to the soul, their tongues are trees of life, utter wisdom, talk of judgment, of high matters, &c. And that women should not think that they are exempted from all this qualification of their speech, Solomon ascribeth it in special to a virtuous woman, that she openeth her mouth with wisdom, and the law of grace is under her lips; answerable to this text, which requireth that she be a teacher of honest things.

As for the latter, this duty of teaching honest things, belongeth unto them as governors of their family: wherein Solomon's mother is a notable president, who instructed her son, what my son? and what the son of my womb? &c. and Timothies mother, and grandmother Lois, who acquainted him with the Scriptures from a child: and what else proved these, but rare men, full of grace and piety?

Use. 1. This reproveth such as neither are able, nor willing to call on others unto the practice of Christian and honest duties, the knowledge of God seateth not in their hearts, nor the law of grace in their lips. 2. Others are teachers, but of dishonest things, their mouths are ever open, but like the open vessels, which in the Law were accounted unclean ; nothing but idle and lewd speech, nothing but impertinent or detracting speech proceedeth out of them: all kind of language fitteth their mouths, but that which befitteth holiness and honesty: such as whose years calleth for gravity and gracious savory speech, even in the presence of younger women, are safe if they can chat away much time, in ripping up the looseness of their young and wanton days; or the faults of this or that man or woman: this is their table talk, this is the speech wherewith they season the young and tender years of their children, the which these new vessels easily and long after retain, who for most part by their graceless courses, repaie their mothers barrenness of gracious speech: other speech then this, if • auouring of grace and piety, let it be offered, it is as welcome as smoke to their eyes.

Use. 2. How much more is the master of the family, bound to the training up of this family in holy and honest things? for the wife must herein only help forward his pains. The Lord wisheth the fathers to lay up the memory of his great works, for the instruction of their children: and the master was the Prophet in the house: and accordingly the children after them could say, we have heard our Fathers say thus and thus: their books were their fathers mouths. But how carelessly is this great duty neglected of most men; that many children may say truly, we have heard our fathers swear, & curse, and lie, & backbite, & slander: but seldom or never have they declared unto us the great things which the Lord hath done for us; seldom or never have they become teachers of holy or honest things unto us, either in their word or conversation.

It being required that the elder women should be teachers of honest things; the Apostle in these two verses, doth these three things. 1. he showeth who be their scholars, namely the younger women: as also the lecture they are to read unto them, namely sober mindedness: that is, by their counsel, and example, frame them to become wise in the performance of all the duties of their several places: for the Greek word, howsoever it seemeth at the first sight, to express one only virtue; yet is it to be extended to the general information of them unto moderation, providence, modesty, faithfulness, diligence, and every other virtue suitable to their age and condition of life. For it is most properly and usually ascribed unto schoolemasters, who have youth committed unto them to be instituted in all discipline and instruction: whence the whole information of youth, and that general education which they receive from Masters or Tutors, is by the best human writer upon that argument expressed by this same word. Secondly, he taketh occasion hence to enter into more particular description of such virtues, as should cause the faces of the younger women to shine: and these be seven in number, 1. Love of their husbands. 2. Love of their children. 3. Temperance. 4. Chastity. 5. Home keeping. 6. Goodness. 7. Subjection, or obedience unto their husbands. Thirdly, he enforceth the necessary practice of all these duties, by a disparate argument; namely, the reproach and blasphemy, which otherwise in defect of them, will redound unto the word of God: of which three points we are to speak in order. Out of the first of which, we learn,

Doctr. What must be the fruit of the elder women's carriage and speech; namely the making of the younger wise, in the general wisdom of godliness and honesty. Every practice, and every speech of theirs, ought to be either a precept or example of wholesome instruction, Prov. 31.6. The virtuous woman openeth her mouth in wisdom: the fruit of her lips yieldeth instruction, and her life is a shining lamp: which doctrine as it is clear both here, and elsewhere in the Scriptures; so is it of exceeding profitable use. 1. To older women, to teach them wariness in all their words, and behaviors, and look to their carriage both abroad and at home, as well within their own houses, as the house of God, whose eyes are everywhere beholding the good and the bad; even in the den with Daniel▪ and the dungeon with Joseph: that they may walk wisely even in the midst of their houses; so setting themselves copies of religious conversation to those over whom they are set: fasting, praying, reading, instructing in private; in which private duties they shall meet perhaps with much more comfort, although public duties be more powerful: that in all common actions also of life, they may bring them to this touch, whether they will instruct others in wisdom or no. By which trial (if impartial) not a few shall find their behaviors and speeches fitted to train the younger sort to prattle, and play the busy bodies, to scoff, to quip, rail, heartburne their betters: to instruct them to become as bold in behavior, as soldiers; to court it like curtezans; and at the best to fill their heads with old fables, and follies; which corrupt minds, and breed to more ungodliness: whereas they ought in these years to account all that time of their life lost, wherein the younger sort gathereth not some virtue or good from them. And although this lesson especially be directed to elder women, yet is it profitably to be extended unto all Christians, of what sex or age soever: every of whom ought to sanctify their speeches, and actions by the word, and by prayer, if ever they would attain this high point of Christianity, of becoming shining lights, and promoters of the glory and kingdom of God, as well in others as in themselves: not speaking or performing anything unwarrantably, rashly, or carelessly; or without this aim and end set as a white before their eye, namely, the edifying of themselves, and others: 1. Cor. 10.31.

2. Whereas it is commonly, but inconsiderately, thought to be only a ministerial duty, to make men and women wise unto salvation; we see hence the contrary, that it belongeth not only to other men, but even to women also, but with this difference and reservation, that the Mininistry and Ministers are appointed the ordinary, principal, and public means of begetting and preserving men and women unto God; but this more private and common instruction is appointed for the increase, and strengthening in that grace given. Again, the Minister like a good Master builder, is to lay the foundation: and the rest of the people are like laborers, bring filling to the work, and house of God, and may not depart from his precepts and directions: and therefore Jude exhorteth the Saints, to edify one another in their most holy faith. Let not women therefore be ashamed thus to labor with the Ministers in the Gospel, no more then those holy women which labored with Paul: nay rather, because it is a good note, that their names are written in the book of life: let them be encouraged unto this holy precedency, and testification of Christianity in every word, action, and behavior: neither let them make dainty, fearing that in these corrupted days, none will be hasty to follow their right ordered steppes; for seeing this is the ordinance of God, appointed to this end and use, it shall prosper to the same purpose in such as whom the Lord hath any delight in, to build them up further; when they shall hear the gracious speeches of their lips, and see the grace of their lives; and as for others, let them at their peril neglect their own duties, yet shall it not be without use in them also, as not without comfort to their own souls in the day of the Lord.

Now our Apostle teacheth younger women, how they should carry themselves in their familes, and propoundeth many marriage virtues, which ought to discover themselves in all women, called unto that estate, and in younger women are special ornaments; whose love, modesty, chastity, humility, and subjection, should be as the veils of their heads, and as the chain and garland of their necks. The first of these is love, challenging rightly the first place, because it is the leader of all the rest, and the chiefest of them, easily drawing the other after.

This love must be set upon two objects. 1. their husbands. 2. their children: for this is such an affection, as is to be set upon their own proprieties, and not any besides. Object. But this may seem a needless precept, for is it not natural for women to love their husbands and children? or can a woman • ate her own flesh: can the members but love the head? or can any monster of women so far loose natural instinct, as to forget the fruit of her womb: Solomon commanding the child to be divided, knew out of his wisdom, that nature could not but work, and bewray it self in one of the parties. Answ. Many by God's just judgment, and their own corruption, are become without natural affection, [ 1] whom this precept taketh hold upon. 2. The best nature of all if it be not extinguished as in the former, yet is greatly corrupted, and [ 2] can produce nothing pleasing to God: and therefore hath the Lord bound women to this affection of love, by a surer and straighter bond then that of corrupted nature▪ having by his own commandment laid it upon them as a calling to walk in; that the performance of it might be an obedience of faith, and not a work of natural instinct, a duty of conscience as well as of affection. 3. Though the ground of this affection [ 3] be nature, which can teach a woman to love her husband, & children; yet nature cannot teach either the right manner, or measure of this love; this is left to be ordered by the word. Nature can love naturally, that is, fleshly and corruptly, but not holily. Nature either cometh short, or exceedeth the due measure of love: from whence are kindled the sparkles and flames of suspicions, ielousies between husband and wife; and much miscarriage between parents and children, when parents in the educating of children separate faith and love, both which the Apostle requireth, 1. Tim. 2.15. But the word both ruleth, manageth, and raungeth this affection in such confines, as cause it to be every way lovely, as always to be lasting.

For the former of these, that a woman should love her husband, yea embrace him with such a love as surpasseth all other, even to the forgetting of her own people, her fathers house, yea her own self in comparison of him; besides the commandment of God, there is great reason. 1. The commandment is often repeated in the book of God, [ 1] and is enlarged and enforced, in Ep. 5.22.24. where the wife is commanded to love & embrace her husband, as the Church doth Christ himself: how is that? look in the Canticles, through all which holy song, the church never speaketh of Christ, but breaketh into the expressing of her most fervent love; never mentioneth him without the titles bewraying her most entire and inward love; calling him her love, her well-beloved, him whom her soul loved, him who was more then other welbeloueds, the chief of ten thousand: him who could not be out of her sight, but she was sick of love after him: here is a glass set before all women, and a direction how to esteem of their husbands.

2. The reasons are sundry: I will only note three. First, because of [ I] that straight union between them, they being no more two but one▪ [ 1] and one in diverse regards. 1. In respect of the woman's original: the Lord consulting to build up Adam a fit help to join in marriage with him, did not think good in his wisdom to frame her of any matter diverse from Adam himself, but took a part of himself to make her of; not of his head, as if she should be a superior, nor of his feet, as to become an underling, not of his hand, as to be a mere servant, but of one of his ribs, to lay her again in his own bosom: hereby signifying to Adam, that his wife was no other then a piece of himself, and that he was to embrace her as a branch springing from himself, and she him as her root and stock, receiving under God her original, life, and being [ 2] it self from him. 2. They two are one in all law of God and man ; God making the match in heaven, and finishing it between them by men on earth, pronounceth that they are no more twain but one flesh: and human laws account them but one person. Now shall God, and all other men account them but one, and shall themselves by being divided in affection [ 3] remain two? 3. They are one by their mutual consent, nay, deliberate choice and election; and by the consent of such as it belonged to weight and observe whether God gave the one to the other: and also by their public promise and covenant before God and his congregation; and therefore ought to preserve this bond of unity, and be far [ 4] from forsaking the covenant of their God. 4. One actually, by coming into one family, one manner of living for bed and board: participating in welfare or woe, but especially by becoming one body, and one flesh as Moses speaketh. 5. One by propagation, both of them (through God's blessing) affoarding one common matter, for the bringing of [ 5] children, which are the principal pawns of their love. From all which I conclude the first reason, that if every man love humanity in every man, if one countryman can love another, although otherwise strangers; if neighbor can love neighbor, because he is so: if kindred can affect their kindred, although further off: how should such a bond as this (which herein passeth all the other, that it only can make two one in person, and not only one in affection as the other) be preserved inviolable on both parts for their mutual comfort? and this is the very reason of the spirit of God, Mal. 2.15. God made but one, and why, not because he wanted spirit to have inspired a world of wives for Adam; but because he respected an holy seed: inferring the same conclusion which is as strong in the one sex as the other; wherefore let no man transgress against the wife of his youth.

[ II] Secondly, this affection of love is due to the husband from the wife, as he is the head and foundation of the family, and upholder of it: and consequently in special sort the veil of her eyes, her protector and cover from all those who would offer her wrong: and as he spreads his wing over her, so she hath betaken her self to be called by his name, she partaketh of all his honor and advancement, of his gains and income: and could not raise her self, but (as a vine) creep disgracefully as on the ground, were she no • by him propped and supported: in all which regards and many moe, it is as little as he can expect, or she perform in way of thankfulness, to embrace him with such tenderness of love and inward affection, as never findeth it self sufficiently satisfied with requitalls.

Thirdly, the love of the husband is a notable preservative of God's [ III] worship in the family, without which prayers must needs be interrupted; as also of her own peace and comfort of her life, of his and her chastity and pureness of body and of spirit. It is noted of Isaac, that he loved Rebekah dearly, and this was a special preservative, that he fell not to polygamy, or concubines, as the most of the Patriarchs did: and on the contrary, the want of love to ones proper companion, whether man or woman, is the first breach of the covenant, and bringeth into the bosom of some stranger, to the ruin of the whole family. In a word, let this affection be wanting, all other duties will either be not performed, or else for fashion, or for a while, but not constantly.

Use. 1. To reprove many women, who think it enough that they look well to their household affairs, and so become good huswiues, although they take little more delight in their husbands then in other men, against whom they can soon break into sullenness, anger, and wrath, and show such distemper as if they were borne in some angry hour: whereas they ought to possess inwardly an honest and proper delight in them, and outwardly show and express it, that the husband may requite their love with love proportionable back again.

2. Whereas many which love their husbands do it sinnefully and immeasurably, it is meet to lay up some rules for the well doing of such a duty. 1. To begin love not as the most at the man, or in the flesh; but [ 1] in God and for God; acknowledging the necessity of the duty, because God hath commanded it: for if it be of conscience, it will be lasting, it will suffer nothing against God, and will encounter against all occasions, which would work change of affection. Secondly, love his soul first [ 2] and principally, both hindering sin in him, as Pilate's wife although an heathen womā, wished her husband to have nothing to do against Christ as also in wisdom provoking him to good duties, whether public in the assemblies, or private in the family, as reading, prayer, catechizing, and such like; watching her seasons, and best advantages unto both these: contarie to the practice of many Iesabels, who though there be no need to spurr free horses, yet are powerful enough to persuade and work them to ungodliness.

[ 3] Thirdly, this love must be testified to his outward estate and person. 1. [ 1] In her cheerful behavior at all times, out of sickness or other afflictions, which call unto humility and mourning, which opposeth it self to [ 2] the ordinary sullennes of a number. 2. In her wise observing his disposition, and inclination, that she may in all things frame her self to please him, so far as without sin she may; in wise passing by, and covering his infirmities, and bearing his burden: the discovery of which unto others, and taking vantage of which against himself, were both to disease her self, and uncover her own nakedness: and further, in a wise pacifying of his displeasure, not growing impatient by his impatience, but rather by meekness of spirit cast milk into his flame, and be as David's [ 3] harp to appease Saul's fury. 3. In her careful diligence to prepare him outward comforts in sickness and health, and that in due season: wicked Jezebel comforted her husband in his sickness, Jereboam's wife as wicked as he and she were, yet sought out for his health: see the same duty in a better pattern of Rebecca, who provided for Isaac such meat [ 4] as he loved. 4. In wary circumspection, if God give her to see more then her husband, with the least prejudice towards him, to turn away, and hinder whatsoever would be dangerous to their good estate, and [ 5] welfare; thus Abigail saved Nabal, and Micol David. 5. In loving, and to her ability, liberal entertainment of her husbands kindred and friends, as Ruth did to the friends of her dead husband.

In these things standeth the true love of the wife towards the husband, all which she oweth him, be he a fool, a froward Nabal, or whatsoever else; nothing can loose her from these duties which dissolveth not the marriage bond.

Now although this text speaketh nothing expressly of the husbands duty, yet may not the husband think himself lawles, or to expect the payment of these duties, and live as he list. For not only other places of our Apostle bind him as strait as this doth the wife; but even this place secretly putteth him in mind of his duty, both because he is the fountain of all marriage duties (as of marriage it self) as also in that all these offices of love in the wife, should be a consequent of his love, yea a thankful return of love for love; for so is the love of the Church towards Christ. We will therefore in few words show (although not so directly laid down in the text) wherein the husbands love must bewray it self towards his wife, that so he may the more justly [ 1] require the duties from her. And he must express it four ways. First, by instructing her, and seeking to have the seed of saving knowledge sown in her heart; dwelling with her as a man of knowledge. Secondly, [ 2] by protecting her from danger, as David rescued his two wives, Ahinoam and Abigail. Thirdly, by cherishing her: 1. her body, providing necessaries [ 3] for her, allowing her all needful, honest, yea and delightful comforts so far as their estates will suffer: and this freely and liberally out of his love which is bountiful: for in a Naballs hand or heart as dry as flint, is just suspicion of want of love. She may look to be judged nearer then a child, and yet no father but will provide necessaries before his child shall need to ask or beg the same of him. 2. Her soul, and in it what grace of salvation he espieth; so as she may see he rejoiceth in it, and her for it, in that she is thereby testified an heir of the grace of life. 3. The gifts of her mind, observing what gifts of government, wisdom, and experience God hath given her, and employ them, that hereby she may see, she is not only not despised, but also encouraged, when she findeth the heart of her husband trusting in her. Fourthly, [ 4] by honoring her. As, 1. esteeming her his fellow and companion: 2. [ 1] tolerating her infirmities, and bearing with her as the weaker vessel, 1. [ 2] Pet. 3.7. for it is a man's glory to pass by infirmities; covering all her infirmities, as Christ covereth all his Churches: but yet with all patience and seasonableness, curing so many as he can. 3. Suffering himself [ 3] sometimes to be persuaded by her, that she may see his good respect of her. Abraham must sometimes hear Sarah. The want of which wise and holy carriage in many husbands, pulleth by force vndutifulnesse on the wife, when she cannot see the image of God's glory and wisdom, shine in his government of her, who should be her pattern and glass, but he looseth his authority by indiscreet and childish behavior: he diminisheth her love, by froward, teastie, hard, or niggardly usage of her; so as it is just upon him, that he be drawn into contempt, and to have the comfort of his marriage withdrawn, although it be unjust that the wife should neglect any part of her duty, because the husband doth a great part of his.

These words commendeth not unto mothers a bare affection of love towards their children, wherein many are excessive, and too to foolishly with the ape kill and spoil many of their young ones, with their over-kind clasping and cockering of them; but he requireth some main duties of love to be performed towards them, wherein mothers must walk as in the chief duties of their special calling; neither are the most of these duties so proper to them, as that the husband hath no stroke in them; but are commended to women the rather, because while children be young, it is their proper employment, to be about them, and among them within the house, whilst the fathers occasions for most part call him abroad.

The first of these duties of motherly love, is to nurse her child her self, except health and strength suffer not, or else some just and weighty cause, which in the court of conscience will be warranted, do hinder. A [ 1] duty howsoever unnaturally neglected by many of the richer sort (for this disease of dry breasts is somewhat a kin to the gowte, for the one is of rich men, the other of rich women; neither of the poor ones for most part) yet it is most kindly in the mother, most prosperous to the babe, and the refusal of it very prejudicial to both: besides, if nature in every brute beast cannot cry loud enough in some mothers ears, grace in the presidents of the godliest women we ever heard of, calleth for it. Sarah having a promise of a son, said, who would have thought that ever Sarah should have given suck: it was taken for granted in those days, that she that bare a child, should also give it suck, and so did Sarah although her age might justly have required dispensation. Who was nurse to Samuel, but his own mother? and when the Lord would choose a nurse for Moses, the greatest Prophet that ever was, whom did he deliver him unto rather then his own mother? Who did give suck unto Christ, but his own mother? look whose womb bare him, her paps gave him suck. And what kind of women were they, whom the Apostle would choose into office in the church, but such as among other notes of diligence, honesty, and grace, had given suck to their own children? 1. Tim. 5.10. Let women consider seriously not only how unnatural, but how ungodly a practice it is, without just ground, on idle pretenses to depart from the steppes of these holy women, thrusting forth their children sometimes to such, as by whose negligence they are brought short home; and sometimes (which is worse) to such who ought neither to give milk, nor yet live by the law of God, I mean such as by dishonesty have filled their breasts: but to whomsoever, they come short of that love which even the brute creatures carry to their young.

[ 2] Secondly, seeing the unreasonable creatures can and do perform this office of love, there must needs be more required in the love of mothers toward their children: the second duty therefore of motherly love is, by instruction to frame them up to godliness: and this two ways, 1. By delivering them precepts of piety, so soon as they can conceive them, that if it were possible they might suck in with the milk, principles of grace and godliness. Solomon wisheth the parent to teach a child, while he is a child in the trade of his way: and least mothers should turn off this duty to the father, as being his, we read of a bundle of instructions collected together which Solomon's mother taught him, Prov. 31.1. That it is a fruit of love in parents, see Prov. 4.3.4. and the recompense of Eunica her timely teaching of Timothy her son, appeareth in the commendations which Paul giveth of him everywhere. 2. By becoming examples to them of godliness, and piety, careful what speech, gesture, behavior, pass from them in the presence of their children, which if it be sober, and religious, it fashioneth their behavior accordingly: or if otherwise, it soon and suddenly corrupteth them, as we see the looseness of many parents, fearfully revenged and visibly upon their children.

Thirdly, the third office of true motherly love, is seasonable and merciful [ 3] correction: Prov. 13.24. wherein two extremes are to be avoided. 1. too much indulgence, for that is a cruel love in the event; a child let alone to himself (saith Solomon) maketh his mother ashamed, and maketh the father smart often, as Hely, and bringeth himself to ruin: it is noted a cause of Adoniahs ruin and fall, that his father would not displease him from his childhood: that this is a fruit of parentlike love, see Levite. 19.17. thou shalt not hate him, to let sin be upon him: and Prov. 13.24. he that spareth the rod hateth his child, but he that loveth him chasteneth him betime. 2. Take heed of cruelty and too much severity, which may provoke their children: both Parents must beware of abusing their authority, either to unjust commands, or by unseemly reproaches and contumelies; or else by unjust and immoderate stripes: by all which means children, whom loving means might perhaps have reclaimed, are both exasperated and alienated from the Parent; and hardened also and made desperate in bad courses. The fruit appear • h in good Jonathan, whom Saul every way provoked. 1. none must bring his dear and innocent friend David to be slain but he, there was a most unjust commandment. 2. he unjustly reviled him, calling him the son of an whore. 3. he wanted of his will that he slew him not, for he threw his spear at him; and then the text saith, that he arose and went his way.

Fourthly, the last duty is hearty and daily prayer for their children's [ 4] prosperity: Job sanctified his sons daily; a duty evinced by the commendable custom of children's daily craving the Parents prayer.

Use. Let women learn thus to love their children, and thus to love all their children: for the precept is indefinite excluding no one child from any one of these duties: which meeteth with the practice of some women, who love not their children in judgment, but in affection, which sometime is carried to the eldest, sometime to the youngest▪ with neglect of all the rest; someone must be made the wanton and darling, some other so rigorously entreated, that they seldom see a clear and vncloudy look towards them: someone shall have a double portion, and be so set up, as that all his brethren's sheaves, shall not fall down only, but be blasted before his sheaue; this is not to love children religiously, as Job did, who offered sacrifice according to the number of them all ; and therefore let religious men and women shun this corrupt • ffection, least it be with them as it was with the Patriarchs, who were never more grievously crossed in anything then in their darling children.

Discreete, ] or temperate. A virtue before required both in the Minister, cap. 1.8. and in elder men, cap. 2.2. and now in younger women, being a grace requisite for all estates, ages, sexes, and conditions of life: requiring that the rains of affections be subjected unto reason, and moderated by judgment, not suffering a thought to be entertained and settled in the mind which is not first warranted in the word: without which if the rains be slacked but a little, the mind is suddenly vanquished, taken, and lead captive of manifold lusts. This grace then is the watchman and moderator of the mind, keeping and guarding it from pleasures altogether unlawful, and in lawful curbing and cutting off excess and abuse. It watcheth also over the affections of the heart, and actions of the life, resisting all light behavior, all childish carriage, all unquiet and troublesome passions, such as are suspicions, ielousies, which are the fewels and firebrands of much mischief, and the distempers of flashing anger, rage, & unjust vexation. It suffereth not vndutifulnes to the husband, vnnaturalnes towards the children, unmercifulness towards servants, untowardness in her own duties, unthankfull meddling with other folks affairs. It is a procurer and preservative of many graces, a bond of her own, and others peace, a setler of the comfort of her life, an ornament of her head, and of her house; which once let her be disrobed of, she may bid farewell to her families welfare; for let any vile affection bear sway but for a little while, as of anger, impatience, excessive grief, intemperance, or any such, how is the whole house in a kind of tumult? which as a Common wealth in the commotion and rising of someone rebel, cannot be composed and settled till the rebel be subdued; which they find too true, who in their match were left unto thenselves, to make choice of such as wanted then, and yet have not attained with the fear of God the practice of this virtue.

Now then seeing this virtue is so necessary for all parts of life, that it ought never to be wanting, many womē who want not many good parts of nature and grace, may yet see hence their error, who conceive that if they be generally well reputed of, both for their religious and honest course, and can in good manner please their husbands in the administering of the family; that then they may be dispensed with in some predominant, indiscrete, and intemperate affecton, especially if it be more private: as now and then in extraordinary unquietness and bitterness, not seldom in some bitter root of covetousness, drawing on injustice towards their husbands, perhaps to break out into some prodigal and idle expense another way; in lashing out liberty of speech against some that cannot answer for themselves, in becoming for some days the greatest strangers at home, &c. all this while thinking that these things, if seldom, will stand well enough with religion: but they are to know that all Solomon's wisdom could not reconcile two things so abhorring together, the giving of the heart unto wine, or any one lust, and the leading of it in wisdom: and it will prove stark vanity to make trial of it after him: neither can it be other then the shuffling out of a religious course for man or woman, to give way to any one inordinate lust. More of this virtue see in the places forenoted.

Chast, ] or pure. The Apostle by permitting the three former virtues, hath made way unto this fourth, which is a fruit of them, issuing from the love of their husband and children, and from tending and watching against inordinate affections. And this purity or chastity is not that of the virgin or single estate; but it is a marriage virtue, the keeper of the marriage faith, and may thus be described. It is a purity both of soul and body, in regard of unchaste lusts, abandoning all unlawful and strange pleasures: which description is wholly couched and abridged in 1. Cor. 7.34. where the Apostle calleth it, the holiness of body and spirit: of spirit, when it is either not tempted to uncleanness, or being tempted yieldeth not, or yielding is recovered by repentance: of body also, when it neither exciteth, nor being incited executeth not uncleanness. Now how equal and reasonable is it, that women, especially such as have the remedy of marriage against impurity, in whom the want of it is more sinful and dangerous, should be provoked to the preserving of such a sweet grace as this is.

First, if we consider how the Lord approveth and urgeth it. 1. By his commandment, 1. Thess. 4.3. this is the will of God, that ye should abstain [ I] from fornication, and everyone possess his vessel: that is, his body, [] which is the instrument of the soul, and containing it as in a vessel in holiness and honor.

2. In that the Lord here interposeth himself; and though many husbands and wives think of nothing but a mutual stipulation between [ 2] themselves, yet the Lord challengeth the covenant to be made to himself, as it proceeded first from himself: so as she that forsaketh the guide of her youth, forgetteth the covenant of her God, that is, of marriage, of which God is the author, and whose name was or ought to have been invocated in the match making.

3. In that the Lord professeth that he narrowly watcheth, and clearly [ 3] seeth when this covenant is broken, that although the fact be done in the dark, and never so charily and cautelously, yet day and darkness are alike unto him. If the husband see it not, nor any eye of flesh, yet the Lord's eye findeth it out, and will set it in the clear light before men and angels. This is made a reason of the precept, Prov. 5.15.17.20.21. for the ways of man are before the eyes of the Lord. Joseph might have sinned secretly enough, but that his eye was happily lifted up toward this pure eye of God, which cannot abide to behold such iniquity.

[ 4] 4. In that he declareth that he watcheth the sinner of this kind to bring destruction upon his body and soul, to shut him out of heaven, and to root him as a loathsome weed out of the earth. The former appeareth, Prov. 5.22. the sinner of this suite destroyeth his own soul, 1. Cor. 6. no fornicator shall inherit the kingdom of heaven: Revel. 21. no unclean thing shall enter within the gates of the city, but shall be kept without with dogs, enchanters, and liars. The latter, seeing the law of God is, that the adulterer, and adulteress should die, both because he would not have the land defiled, nor the guilty person to live as an eyesore unto the innocent: nay more, if a man were deceived in the quality of the person, he hath taken to wife, thinking to find her a maid, but he findeth her virginity bruised, and another man hath humbled her, it is lawful for him to put her away, and the Magistrate to put her to death, as an adulteress. Further, how strictly the Lord watched over this sin, appeareth by that law, Numb. 5.21. If the husband were but jealous, whether justly or iniustly, himself was accounted guilty, if he did not bring her to trial; and this trial was not to be made by man, but was God's own trial by the bitter cursed water, by which himself from heaven, would revenge so grievous a sin, against so holy an institution as marriage is. And in comparison the word of God, accounteth this sin far more wicked, then some of those which men's laws punish with death: we think theft a great sin, because it bringeth malefactors to the gallows, and so it is, but not comparable to this: for Solomon himself by comparing these two sins, putteth them almost out of comparison; a thief steals for hunger to save his life, but he that committeth adultery sinneth against his own life: the former is not always to be despised, but this is never to be spared: the former may make satisfaction, by restitution of the thing, and four fold for the sin, the latter can make no restitution at all: the satisfaction of the thief may be accepted of the owner, or if he cannot satisfy with all the substance of his house, yet his necessity may plead for him, and he obtain pity: but here, as no satisfaction can be made, so if it could, it could never be accepted; the owner, that is, the husband is enraged, he will not spare, he will not bear the sight of any ransom, although the gifts be augmented.

Secondly, if we consider how vile and odious the sin is: 1. in regard [ II] of human society. 2. of the parties offending. 3. of God's curse upon the offense. 1. For the first, this is a sin directly corrupting the [ 1] fountain of honest, civil, and godly life, which is the inviolable preservation of God's ordinance of marriage, whereby alone he intended to raise up to himself an holy seed: and for the three societies, what an infamy is it to the Church, to be thought an assembly of harlots, which ought to be the Lord's holy ones, the undefiled doves of Jesus Christ? what a confusion bringeth it in the Cōmonwealth, to have bastard broods inheriting? whereas the Lord would not have them come within his congregation to the tenth generation: what an injury to the family, to bring in unlawful and usurping heirs?

Secondly, for the parties offending. 1. Whereas all other sins are without the body, this is against the body: the body is not only an instrument [ 2] as in other sins, but the object against which the sin is done, and not any one part of it, but the whole is violenced. 2. Whereas all other sins may be perpetrated and done by one party, this windeth two into the sin; and therefore be it that one of them heartily repent of it, yet cannot that party be assured of the true repentance of the other, whom he drew with him into the same: so it cannot but lie forever as a heavy load upon the conscience, both in that respect; as also that he hath been so exceeding serviceable to the devil, not coming alone, but bringing company with him to hell, out of the case of unfeigned repentance. 3. There is an high sin against the price of Christ's blood, wherewith these bodies were bought to be members of Christ, which now are become the members of an harlot; and horrible sacrilege, by which Christ's own is taken out of his hands, and given up to the service of the devil: and that body which was made to glorify God upon earth, and after death shall rise out of the grave, and be presented before Christ to judgment, hath dishonored God, dishonored it self, and prepared it self to receive according to the unclean works of it, the sentence which shall be pronounced against the vessels prepared unto destruction.

Thirdly, the curse of God followeth this sin: 1. in the soul of the sinner, Heb. 13. Whooremongers and adulterers God will judge: him [ 3] that destroyeth the Temple of God, will God destroy. 2. In his body, Prov. 5.11. he shall mourn, having consumed his flesh and body. 3. In his name: which precious thing is irrecoverably lost, ver. 9. 4. In his estate: it bringeth him to a bit of bread, Prov. 6.26. it is a fire which consumeth all his substance, Job. 31.12. The prodigal son spent all he had on harlots. 5. In their bastard brood: we never read that ever any of them came to good, save only Iephthe: and yet what a number of men be there, that care not to make their first borne bastards? By these two considerations, the sin of impurity is sufficiently descried to be most hateful.

Use. 1. Marriage is no abolisher of chastity, for then the Scripture would not have enjoined the same person both to love her husband and children, and also to be chaste, against all Popish doctrine to the contrary. 2. Let every woman preserve this purity of body and spirit; every way expressing it in a modest countenance, as Rebecca was abashed at the presence of Isaac, in a shamefast eye, in a chaste ear, not entertaining impure communication; in a pure tongue, by grave and holy speech exempt from lightness, and rottenness. Quest. How may we preserve it? Answ. The best means of preserving chastity, are these following. [ 1] First, because from the heart issue adulteries, get a pure heart to be the ground of it, make the inside clean first, actions will not be cut off first; but first become a believer, let the soul become a pure spouse of Christ, love him, and cleave to him, this is a good beginning. [ 2] Secondly, preserve in thy soul the fear of God. Eccles. 7.28. He that is good before God, shall be preserved: this is no goodness of nature, of education, no learning but God's learning can preserve a man or woman: Prov. 2.8.16. If knowledge enter into the soul, thou shalt avoid her snares: turn thy eye upon God's presence who seeth thee; and wouldst thou then commit that, from which in the presence of a child of five year [ 3] old, thou would abstain? Thirdly, love thy husband as formerly thou wast enjoined, it is not so much the having, as the loving of an husband, [ 4] that is a fence of chastity. Fourthly, avoid occasions of wantonness. As, 1. Idleness, one of Sodom's sins, standing puddles purrifie; walk diligently in the duties of thy calling, least Satan find thee as David on his gallerie. 2. Intemperance and delicacy in meat and drink, the more fuel the greater flame, especially beware of accustoming thyself to wine, and strong drink, for they are mockers: Avoid intemperance in sleep, in apparel: let thy diet be sober, and thy sleep seasonable, so as thy body may rather be beaten down and kept under by fasting and watching, which are fit medicines to tame the body. 3. Avoid much company, and the sight of persons which may become snares, as Joseph went and kept out of his Mistress presence; death often entereth by the windows of the body, and if thou makest not covenants with thine eyes, adultery is easily committed in the heart: beware of amorous readings, pictures, speeches, all which suddenly corrupt good manners. Fifthly, use all good means appointed by God, for this purpose. [ 5] As, 1. resist lustful thoughts at the first, by occupying the mind with [ 1] holy thoughts. 2. Consider thy calling of a Christian, and profession [ 2] of Christianity, by both which thou art called unto holiness, and not to live in brutish lusts, as the Heathen did, Rom. 1. 3. That the pleasure of the sin is short, but the gnawing of the guilty conscience, and the [ 3] poison of it, will work in thy bowels all thy days. 4. Applie the word the sword of the spirit, a special part of Christian armor, and [ 4] such places of it as directly encounter against it. 5. Fly to God by prayer, and if thou beest strongly assaulted, make the matter known to [ 5] God: for the best way for a woman thus solicited, to be rid of the tempter, is to tell her husband.

As chastity is the main marriage duty, and the undefiled bed the honor of it, in like manner doth our Apostle bring it in like some honorable Lady, who is not seen abroad without her attendance, some making way before her, and some safeguarding behind her, even so here all the marriage duties going before it, made way for it, and all these that follow, are the preservatives thereof, all of them being such servants as by their cognizance may be known to belong to such a mistress. And of them all, the holy Ghost thought this of home-keeping, fittest to follow at her heels, for house keeping is indeed chastities best keeper. Not that a woman is never to be found without her house over her head; for many necessary and just occasions call her often abroad, namely, 1. as a Christian, the public duties of piety and God's worship; as also more private duties of love, and works of mercy in visiting and helping the sick and poor. 2. As a wife, both with her husband when he shall require her; and without him for the necessary provision of the household, and such like. But the thing here condemned, is the affection of gadding at any or all hours, with disposition of hearing or telling news, or affecting meriments, company, expense or excess, accounting the own house rather a prison then an home, and so easily forsaking it without just occasion. And justly is this course condemned: for,

1. This is a forsaking and flying for the time out of the calling, wherein they ought to abide, for their calling is commonly within doors, to [ 1] keep the household in good order: and therefore for them to wander from their own place, is as if a bird should wander from her own nest. Secondly, this were the high way to become busy bodies: for what other [ 2] more weighty matters call them out of their calling, but to prattle of persons and actions which concern them not? Whence the Apostle, 1. Tim. 5.13. coupleth these two together, they are idle, and busy bodies: which if any wonder how they can be reconciled, thus they are easily: those that are idle in their own duties, are most busy bodies in other men's; and these busy bodies have two special marks to be known by to themselves and others, namely, their open ears, and their loose [ 3] tongues. Thirdly, the holy Ghost maketh this a note of an whoorish woman, she is everywhere but where she should be, sometime gadding in the streets with Tamar, sometimes in the fields with Dinah, sometimes without at her door, sometimes at her stal, but her feet cannot abide in her house: and if against her will her body be within doors, her heart, and senses will be without: Jezebel must be gazing out of the window: whereas if the angel ask where Sarah is, answer will be made, she is in her tent; and the daughters of Sarah will be in their tents, not in the taverns, nor straggling so far abroad but that their husbands can readily [ 4] answer where they be. Fourthly, what desperate and vnauoideable evils do they (and justly) lay themselves open unto, who make no bones of violating this commandment of God? how doth Satan watch all advantages to take them, when they are out of their ways? and how easily doth he prevail against them, when they have plucked themselves from under God's protection? Dinah was no sooner assaulted then overcome in her wandering; and Eve no sooner absent from Adam then set upon, and no sooner set upon, then vanquished; even so women easily forsaking their own stations, are given over for most part, if not so far as the former, yet in their meriments and meetings, so far to forget themselves by unchristian speeches and actions, as they have good cause to ende with sighs and tears.

Good, ] Goodness is a virtue which is sometimes in general opposed to all that inward malice, which lurketh in the nature of men and women, wherein the whole troupe of virtues are included: hereof speaketh the Apostle, Eph. 5.9. the fruit of the spirit is in all goodness. And even this [ 1] is required in women both to bridle that native corruption which is so headstrong within; as also to beautify them outwardly, so as others beholding them, may say of them as Paul did of the Romans,