Commentary on Titus, Part 2 · Chapter 1 (5 of 10)

Commentary on Titus · Part 2 · Chapter 1 (5 of 10)

p. 133Not angrie]

Quest. Is it not lawfull for a Minister to be angry at all? Answ. We must knowe that all anger is not condemned in Scripture.How far anger is warranted in a minister. For 1. anger is a naturall affection, which may be vsed as wel as others, both calmely and in heate also, of holy men in an holy manner: as Moses the meekest man in the earth, as appeared both by the Lords testimonie, as also by bearing such reuiling speaches of his brother and sister, Numb. 11. yet is he said to be verie angrie, yea his fierce anger caused many to be slaine, Exod. 32. 2. The Prophets and Apostles were verie angrie oftentimes, and therefore commended, as Phineas: and Paul calleth the Galatians, foolish Galatians: nay, Christ himselfe is said to be angrie, Mar. 6. and called Peter,Mark. 31.5. Ioh. 2.17.John 2:17 Satan, Matth. 16. 3. It is an affection commanded, Eph. 4.26. and, Eccles. 7.5. anger is better then laughter: so as it is sinne, not to be angrie against sinne. 4. When the Scriptures condemne anger, they vse such restraint, as that the sinne of it, rather then it selfe as sinne should be condemned: as Matth. 5.22. whosoeuer is angrie with his brother vnaduisedly, p. 134shall be culpable of iudgement; yea, and when we are commanded to be angrie and sinne not, it is plaine that not anger, but the sinnefulnes of it is condemned.

Quest. In what respect then is it here prohibited? Ans. So farre as it is not rightly grounded, or not rightly bounded and moderated: for in the right ordering of this affection diuerse offend diuersly.How …arre it is prohibited. Some there are who are not so soone mooued to anger, but being so, their anger is bitter and long abiding,foreign. the passion working in them as fire doth in yron, which is long in heating,foreign. and longer in cooling. Some are implacably angrie, whose patience beeing once mooued and broken, they are hardly euer reconciled: the passion in these is as fire hid in some mouldring matter, but neuer bewraying it selfe, without the ruine and wast of the thing it hath caught: neither of these two rightly bounde their anger, but it resteth in the bosome of fooles.foreign. There are a third sort of men, who are easily ouercome of the passion, not mooued hereunto vponupon iust cause, as when Gods glorie is impaired, or the cause waightie: but suddenly for euerie trifle, and vponupon eueryevery dislike, whose passion worketh as fire in stubble, soone in and soone out: these are here noted in the word vsed by the Apostle, men of short spirits, so hastie, and …eastie as they seldome looke to the right grounding and footing of this affection.Neither naturall, nor sanctified, but corrupt anger condemned. Eccles. 7.11.Eccl 7:11 The thing then here condemned, is not so much anger, as hastines to anger, which is a disorder not onelyonly reprooued in the Minister (for euerie where it is a vice) but Salomon speaketh generally to all, Bee not of an hastie spirit, to be angrie.

Hastines to anger a great blot in a minister.Doct. Hastines or pronesse to anger is a great enemie vntounto the ministerie, and such a blot as may not appeare in him, who is to be admitted into that calling: which proposition must not so be vnderstood, as that euerie hastie man is to be debarred from the ministerie (for this infirmitie will dwell with the best) but sheweth that he that ordinarily is so fierie and furious, as euen small trifling occasions inflame him; and herein is so farre from crossing and curbing his corruption, as that he rather followeth and fostereth it: this man is vtterly vnfit for the ministerie.

Reasons.For 1. whereas a minister ought to be a man of iudgment, knowledge, 1and vnderstanding (for these are most essentiall vntounto his calling) yea, a man of such wisedome, as whereby all his actions ministeriall and common should be ordered; this flashing anger ouerturneth for the present, yea and drowneth all his iudgement: for what other is it then a little furie and a short madnes? which the wise man had well obserued, when he said, that whereas the wise man ordereth all his works with iudgement, anger resteth in the bosome of fooles: and where it resteth it ruleth, so as there is no place for wise deliberation; but a rash carriage of matters according p. 115to the heate and headie violence of the distempered affection. Not vnfitly therefore doth the same Salomon note, that he that is slowe to wrath, is of great wisedome, and that he that is hastie to anger, committeth folly.Prou. 14.17.29.Prov 14:17Prov 14:29

Secondly, the pestilent effects and fruits of anger, and the naturall 2daughters resembling the mother are such, as in a Minister of all men are intollerable: as, swelling of the minde so high, and so full, as there is no roome for good motions, and meditations (which should wholly take vp the ministers heart) to dwell by it: the often arming of Gods enemies, and harming and wounding of his friends: for anger is cruell, and wrath is raging: it cares not for any, nor spares any that come in the way of it;Prou. 27.4.Prov 27:4 for who can stand before enuie? And from this indignation of heart proceede vsually, impietie against God, for all prayers and parts of his worship are interrupted: contumely against men, for the bond of louelove is broken: clamor of speach, violence of hands, temeritie of actions, late repentance, and many moe such symptoms of this desperate disease: for he hath lost all the bridle and moderation of himselfe:Rage blindeth reasons eye. I had almost said his reason, for I thinke Salomon saith no lesse, affirming that such a man as cannot refraine this reuengfull appetite, is like a citie broken downe, Prou. 25.28.Prov 25:28and without wals. Now what gouernement is he worthy of, especially in the Church of God, that ordinarily looseth all the gouernement of himselfe.

Thrirdly, the Minister standing in the roome and stead of God, ought (if he would resemble him) to be a mortified man: for till he hauehave put 3off this filthie fruit of the flesh, can he neuer liuely expresse the vertues of God, who is a God of patience, meekenesse, much in compassion,Gal. 5.20.Gal 5:20 slowe to wrath: and much lesse can he fitly stampe and imprint that part of his image on others, yea or teach them to withstand such hote and hastie affections, which so suddenly surprize and enflame himselfe.

Fourthly, as the Minister is to be a meanes of reconciling God vntounto man, so likewise of man vntounto man, which commendable dutie an hastie 4man can neuer to purpose performe: nay rather be stirreth vp strife, and marreth all: whereas Salomon obserueth, that onelyonly he that is slowe to wrath, appeaseth strife: Prou. 15.18.Prov 15:18for this vnrulie passion will disable a man to heare the truth of both the parties indifferently, nor abideth to heare the debate, but it will be thundring threats before time serue to take knowledg of the matter.

Fiftly, this vice preiudiceth all his ministeriall actions. 1. in his owne world. For the Minister shall often meete in his calling with those both 5at home and abroad, who in many things are farre different from him both in iudgement and practise; yea some of weakenes, and others of obstinacie, p. 136lothing euen his wholesome doctrine. Now his calling is, and consequently his care should be, to gaine these to the louelove and liking of the truth: to which end he is not presently to breake out into anger; for thus he sets them further off, and scandalizeth such as otherwise he might hauehave wonne; no more then the Physitian is or may be angrie, though the weake stomacke of his patient, loath and cast vp his wholesome physicke; for that would set the patient into further distemper: but such must be restored by the spirit of meekenesse. Gal▪ 6.1.Gal 6:12. in his peoples hearts, by alienating their louelove and affection, which are easily worne away with the distastfull fruits of this hastie anger: let him instruct, admonish, reprooue, eueryevery one findeth this euasion, one he doth in anger, an other not in louelove, and so his whole worke is lost and become fruitlesse: whereas by louing vsage hee might hauehave pearced his people with a permanent and lasting affection, and wonne better entertainement to all his proceedings.

Vse. 1. All this must teach the seruant of the Lord, to be gentle to all men, 2. Tim. 2.24.2 Tim 2:24apt to teach, suffering the euill, and instructing with meekenes the contrarie minded. Where the Apostle seemeth to conclude him not to be apt to teach, who is not inclined to a gentle and meeke disposition; not that they are to shewe irreligious mildnes in Gods matters, nor to exercise such patience as can beare all things, nor such lenitie as men should be flattred,No mildnesse may betray the glorie of God. or endured in their sinnes. For there is a vice which shrowdeth it selfe vnderunder the maske of a vertue, and that is a stockish senselesnes, or a sufferance of any euill, without any great sense of it, condemned in the Angels of the Church of Thyatira, Rev. 2.20.14.15.Rev 2:20Rev 2:14Rev 2:15suffering the woman Iesabel, and of Pergamus suffering those that maintained the doctrine of Baalam, and of the Nicolaitans. But such a patient nature is required, as was in the Pastor of the Church of Ephesus;Rev. 2.….Rev 2 I know thy works and patience, and that thou canst not endure and beare with them that are euill: but thou hatest the doctrine of the Nicolaitans, which I also hate. The Minister then must be patient and suffer the euill: But what, when he heareth them floute at the word, blaspheme, raile on the Ministers? No: but he must instruct them, and so farre onelyonly vse meeekenesse as may lead them vntounto amendement:…. Thess. ….7. so were the Apostles, gentle as a nurse with her little ones, tenderly handling them, but not suffering them to harme or mischiefe themselues.

Vse. 2. Seeing anger is not only an enemie to the Ministerie in the Minister,Iam. 1.….Jas 1 but in the hearers, let such as are swift to heare, be slow to wrath, as beeing a great enemie to a teacheable minde; causing men to cast-off all such instruction as commeth neare them, or wageth warre against any affected lusts. And this not onelyonly it doth in the wicked, but often in p. 137the godly themselues: as Asa (otherwise a good King) yet was wroth with the Seer, and put him in prison. And true it is,2. Chr. 16.10.2 Chr 16:10 that rash anger against the teacher, neuer accomplisheth the righteousnesse of God, but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vponupon them. Wherefore laying apart all filthines, and superfluitie of maliciousnesse, let vsus receiue with meeknes, that is, with silence, moderation of mind, and teacheablenes, the ingrafted word: for vponupon whom else can that holy spirit of God rest, but vponupon the humble and meeke? Isa. 66.1. Psal. 25.9.Isa 66:1Ps 25:9and none but these doth the Lord teach in his way.

Vse. 3. Let no man minister, nor people giuegive place to this vnruly and troublesome affection of rash anger, which must be pleased in eueryevery thing, be it neuer so vniust, or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind. The truth of which appeareth in Abner, when Ishbosheth King of Israel asked him, why he so boldly went in into his Fathers Concubines: what, faith he,2. Sam. 3.8.2 Sam 3:8 am I a doggs head, that thou shouldst say thus vntounto mee? and yet eueryevery man saw the vnrighteousnes of the action besides himselfe. Besides that, the dangerous fruits of it are daily discouered in suddaine quarrells, and barbarous mischeifes. Notorious was the effect of it in Theodosius, otherwise a good Emperour, who vponupon occasion of a seditious tumult,Theodor. l. 5. & August. de Civ. dei. l. 5. c. 26. wherein a few of his officers were slaine, called all the citizens of Thessalonica into the theatre, as though he had had to shew them some solemnitie: and there commanded his souldiers to fall vponupon them, and slew of them both innocent and guiltie, to the number of about seauen thousand: for which fact Ambrose excommunicated him, and brought him to publike repentance and humiliation. How cursed was the rage of Simeon and Levi, who most treacherously and barbarously, for one offender, brought so much innocent blood vponupon themselues? How fearefully did Dauid forget himselfe, in vowing the death not of Nabal only, who was churlish towards him, but of all his guiltles family, who were so well affected towards him?

Obiect. Oh but I am of such a nature that I cannot but be angrie: would to God I could bridle mine hastie anger.

Ans. 1. A Christian must hauehave more then nature in him: grace must teach him, when, and how, and how long to be angrie:Vivere secundū naturam non est credentis. Iust. Martyr. it breaketh not meeknes for trifling occasions, but in causes of importance, especially in case of Gods dishonour; in our owne great damages of name, goods, or estate; and the iniuries of others, especially the Saints of God: in all which cases the Scriptures are plentifull in examples. Againe, grace must moderate anger, and suffereth it not vponupon any pretext to degenerate into p. 138rancour and malice: not to wrack it selfe vponupon the person, but the sinne: nor for one person to hate any other, (as commonly for the weaknes of some one professor, all are hated) nor to puffe vp, but to humble himselfe in the weaknes of another; nor to reioyce, but sorrow in their falls; nor to reuenge, but compassionatly to correct, considering himselfe. And for the time, grace suffereth not the heart to giuegive place to the deuill, nor the sunne to set vponupon our wrath, much lesse to make it our bedfellow.

Meanes to represse rash anger, of two …orts. 1. Meditations.2. The meanes to bridle and staie this rash and vnaduised anger, stand partly in meditations, partly in practises. For the former: 1. Meditate on the prouidence of God, without which not the least greife or iniurie could befall vsus: for euen the least is a portion of that cup which Gods 1hand reacheth vntounto vsus to drinke of. And this would be as water to quench this inflammation: as may be seene in Dauid, when Shemei railed on him, God hath bid him rayle: and Iob looked not at the Sabeans and theeues, but the Lord hath taken away, blessed be his name: and Ioseph accused not his brethren, but comforted them after their fathers death, and said, 2The Lord sent mee into Egypt before you. 2. On the patience and lenity of God, who with much merciemercy suffereth vessells ordained vntounto destruction. How long did he suffer the old world? how loath was he to strike, if in an hundred and twentie yeares he could hauehave reclaimed them. And adde herunto the meeknes of our Lord Iesus Christ, who hath commanded vsus to learne it of him: his voice was not heard in the streetes: a bruised reed he would not breake: how long bare he with Iudas, beeing no better then a Deuill within his family? that euen when he was meditating his sinne, he was loath to discouer him plainly to be the man; but hee that dippeth with mee, and one of you shall betraie me; not expressely noting Iudas: and when he was acting his sinne, Christ refused not to kisse him, but called him freind, and vttered such words, as might hauehave wrung out not teares, but blood, out of the most rockie heart of any, but the sonne of perdition. 3. On the vnbounded measure of Gods merciemercy, 3whose vertue his child must endeauour to expresse. God forgiueth to that man which iniureth thee much more then thou cansts; he forgiueth him infinite sinnes, and canst not thou passe by one offence? and thou hast more reason, for thou knowest not his heart, nor his intention; it may be he meant better vntounto thee: neither art thou acquainted with the strength of his temptation, which perhaps was such as would hauehave ouerthrowne thy selfe; nor the reason why the Lord suffereth him to be ouercome, and fall by it. And yet if all this cannot bridle the headines of this vile lust, apply this merciemercy of God to thy selfe: thou standest in need of a sea of Gods merciemercy, for the washing of so many foule offences; and p. 139wilt not thou let one drop fall vponupon thy brother, to forbeare, and forgiue in trifling wrongs. 4. VponUpon the danger of retaining wrath, which is an high degree of murther: thou praiest to be forgiuen, as thou forgiuest: the promise is, forgiu…, … you: the threatning is, that iudgement mercilesse shall be to him that sheweth not merciemercy: and be sure that what measure thou metest vntounto others, shall be measured to thee againe, and returned into thine own bosome.

And for the practises: 1. In thine anger, make some delay,2. Practises. before thou speakest, or dost any thing: which point of wisedome, nature hath taught 1her clients to obserue. That of Socrates to his seruant is better knowne then practised, I had smitten thee, but that I was angrie: and memorable is that answer of Athenodorus to Augustus, desiring him to leaue him some memorable document and precept, aduised him that when he was angrie, he should repeat ouer the Greeke Alphabet before he attempted any speach or action. But although this be a good meanes, yet will it be to no purpose, without the heart be purged of disorder.

2. Apply to thy heart by faith the death of Christ, to the crucifying 2of this lust of the flesh: nothing else can cleanse the heart but the blood of Iesus Christ, who as he was crucified, so they that are his hauehave also crucified the flesh and the lusts of it.Gal. 5.Gal 5

3. After the inward disposition vse outward helpes: as, 1. auoide occasions, 3as chiding, contentions, multiplying of words, which though they be winde, yet doe they mightily blow vp this fire. 2. depart from the companie of the contentious, as Iacob from Esau,Prou. 22.24.Prov 22:24 and Ionathan avoided the furie of his father, by rising vp and going his way. 3. driue away with an angrie countenance whisperers, tale-bearers, flatterers, who are Satans seedesmen, by whom he soweth his tares eueryevery where; and his bellowes by whom he bloweth vp these hellish sparkles, desirous to bring all things into combustion and confusion.

4. Pray for strength and grace against it, especially for the contrarie 4vertues, of humilitie, meekenesse, louelove, and a quiet spirit, which is of God much set by: and hauing obtained strength and victorie against the assaults of it, forget not to be thankefull; but breake out into the praises of God, as Dauid when he was turned backe from his rash vowe of destroying Nabals familie, could not containe himselfe,1. Sam. 25.3….1 Sam 25:3 but testified the gladnes of his heart in these words. Blessed be the Lord which hath sent thee this day to meete me, and blessed be thy counsel, and blessed be thou which hast kept me this day from comming to shed blood.

Not giuen to wine] In this precept the Apostle prohibiteth a vice, which is as great a let vntounto ministeriall duties as any other, namely, the drinking of wine and strong drinkes: for vnderunder one kind all the sinnes of p. 140that kind are forbidden. Wherein all vse of wine is not inhibited the Minister, it beeing a good creature of God, and pure vntounto the pure: and in w…kenes of the bodie, or griefe and heauines of heart▪ permitted to his chearing and …:How farre a minister may lawfully vse wine. … vntounto them that hauehave griefe of heart, and let him drinke that he may forget his miserie. And Timothie himselfe may and must drinke a little wine for his health sake: yea and besides this case of necessitie, it is not vnlawfull for a Minister sometimes to take his more free libertie herein, for his honest delight and pleasure: as in Christian and religious feasting, at marriages, or other meetings of friends: seeing Christ himselfe at a mariage feast, not onelyonly not prohibited vse of wine; but by his first miracle of turning water into wine, furnished the same with great plentie and abundance. But here these rules must be obserued. 1. this free and delightfull vse, must not be ordinarie and customable. 2. the heart must alwaies be watched, that it be not oppressed, nor made heauie to godly duties, Luk. 21.34. 3. Iosephs affliction must not be forgotten, Amos. 6.6.

The thing therefore condemned in the precept is, when a minister is giuen to the wine, a quaffer, or a wine bibber; one that sitts at it with pleasure swilling in wine or strong drinke, and such a companion as the Prophet speaketh of, who continueth at the wine or beere til it inflame him. A vice which in common men hath many woes denounced against it in the Scriptures,Isa. 5.11.Isa 5:11 but most hatefull in a Minister, as it is also the greatest let to the faithfulll performance of ministeriall duties: both which the Lord himselfe hath prooued true, in that one strange iudgement inflicted vponupon Nadab and Abihu:Lev. 10.8.Lev 10:8 vponupon occasion of which, the Lord maketh a generall lawe, that seeing they (as some thinke) in their drunkennes, had offered strange fire,The minister may not be one that sitteth at the wine. and were burnt with fire: whosoeuer therfore should come to minister before the Lord, should vponupon pain of death carefully avoid all lets and hinderances, whereby they might be vnfitted vntounto their dutie and seruice: all which by Synechdoche are comprehended vnderunder that one kind of wine, & strong drink; as those which most disturbe the minds and senses of men frō their duties. And where our Apostle affirmeth that Gods steward may not be giuen to wine, nor a striker, what else doth he then second that of our Sauiour in the parable teaching, that of all men the steward may not sit with drunkards, Luk. 12.45.Luke 12:45nor smtie his fellow seruants.

1Reasons. 1. To be addicted to the wine or strong drinke, taketh away the heart, Hos. 4.11. that is, troubleth the vnderstanding, confoundeth the senses, and equalleth a man to the bruit beast without vnderstanding: and thus disableth the man of God in all the practise of his calling. As the wise man therefore saith, Prou. 31.4. It is not for kings to drinke wine, nor p. 141Princes strong drinke, least he drinke and forget the decree, and change the iudgement of the children of affliction: so much lesse is it for the Minister and Pastor set ouer Gods people, least he forget Gods decrees, & change his iudgements, as Aarons sonnes did. And hence is it that the Lord deliuereth a double reason of that former lawe, both to the same purpose. 1. From the end: Aarons sonnes might not drinke wine or strong drinke, that they might be able to put difference betweene the holy and vnholy; cleane and vncleane: and so rightly discerne of the seueralls of their charge. 2. that they might teach the children of Israel all the statutes of the Lord: herein implying that if they did not carefully abstaine from wine, they could not but be interrupted in both these. To the same purpose may we obserue howe aptly the Apostle ioyneth these two precepts together, vnderstand what the will of the Lord is: and,Eph. 5 17.Eph 5:17 be not drunke with wine: for commonly such as giuegive themselues ouer to this lust, are by the Lord, giuen vp to sottishnes, that what gifts they hauehave had are withered and taken from them: of which, examples are too frequent.

Secondly, this sitting at wine calleth him from the duties and meanes of his fitnesse vntounto his calling; he cannot attend to reading, exhortation, 2doctrine, which is straitly enioyned euerie Timothie, 1.4.13.

Thirdly, such a man is so farre from performance of any faithfull duty, 3that he cannot but become rather an enemie to those that doe. For the manner is, that when the seruants of God call men to sackecloth, ashes, mourning: these invite to the pots & bankets, still strengthning the hands of sinners: when God by his Prophets calleth to weeping, mourning, Isa. 22.12, 13.Isa 22:12Isa 22:13baldnes, sackcloth: these call to ioy, gladnesse, s…aying oxen, killing sheepe, eating flesh, drinking wine, eating and drinking and saying, to morrowe we shall die. Such Priests we read of Isay, 56.9.12. when the Lord calleth all the beasts of the field to deuoure and spoile, what say these fellowes? Come, we will bring drinke, and fill our selues with strong drinke, and to morrowe shall be as this day: Thus the louelove of wine makes them faile in vision, and the sitting at wine lulleth them a sleepe,see Isa. 28▪7.Isa 28:7 euen on the top of the mast, (as Salomon speaketh of the drunkard) that in times and places of most present and desperate dangers, they see none, nor feare any.

4. It disableth all the duties that such a one in his most sobrietie can performe: (suppose them neuer so commendable) seeing he hath made 4himselfe and calling so contemptible: for what authoritie can an oracle hauehave, out of a drunken mans mouth,Prou. 23.33.Prov 23:33 which is so accustomed to speake lewd things? and one who hath shaken hands with the most base and wicked companions in a countrie: which is an other inseparable companion of this sinne: Hos. 7.5. In the day of the King, the Princes made him sicke with wine: and what followed? he stretched out his hand to scorners: so p. 142the Minister beeing hmselfe mocked with wine, he giues his hand of fellowship to mockers of God, of all good things, and all good men. Besides with what face or fruit can he disswade from idolatry,Iulian himselfe commanded the heathen priests at least to coū terfeit the liues of the Chr…stian ministers, that the Christians should not cast in the teeth of the Gentiles the wicked liues of their teachers: and hence he especially forbad them to go into tavernes. Trip. hist. l. 6. c. 28. …ph 5.18. who is tainted with the vilest kind of it, hauing made his bellie his God, more diligently seruing it then God himselfe? How can he perswade to the sober and temperate vse of Gods creatures, who himselfe continually abuseth them to surfeting, and intemperance? how can he call others to the mortifying of lusts; to breake through the rule and tyrannie of sinne; to the fostering of the motions of the spirit, to the adoring of their profession by walking as the children of light, who himselfe strengtheneth his lusts which fight against his soule: who hath made himselfe such a slaue to his drinke, as he cannot well sit but betweene the wall and the cup, or not without the cup at his elbowe: who beeing drunke with wine, cannot be fulfilled with the spirit: and who delighteth in such workes not of the day, but of darkenes and of the night: yea walloweth in such lusts as the very heathen walked in, 1. Pet. 4.3. yea some of them were ashamed of. This sinne then beeing euerie way so vile in this subiect, it appeareth how iustly it is forbidden by our Apostle.

A lamentable thing that this sinne is so rife in the ministerie. 1. Tim. 5.23.1 Tim 5:23Vse. This fearefull sinne is exceedingly crept into the Ministerie, which no doubt is a great cause why it aboundeth so among the people. For although Timothies and Titusses ought to practise exemplary temperance and sobrietie so farre as their health will suffer: yet many here passe all bounds, and goe beyond not onelyonly their credit and abilitie; but euen that which their health and life can well endure: to whom that precept were vaine, drinke no more water, but a little wine for your healths sake; but rather drinke no more wine for thy lifes sake; so immeasurably are a number addicted hereunto that they make their bodies like runlets o… wine caskes, and come too to neere M. Bezaes embleme of a Dutchman.

Obiect. But what may not a man be merrie, and what was wine ordained else vntounto, and if any other man, why not a Minister?

Ans. If a man were readie to perish, and had greife of heart, such a question were seasonable: then Salomon himselfe would call for wine or in some other solemnities more libertie may be taken; but a paineful Minister hath other more serious imploiments, then to feed vp his hear… in meriments: and what a sober and graue carriage befitteth him, we sha… after see. 2. The Hebrew phrase as lesning the sinne, so speaketh … plaine drunkennes, which indeed is not the true mirth of the heart, but … oppressing, and deading of it vntounto dutie. Thus was Ammons hea… made merry with wine: 2 Sam. 13. 1. Sam. 25.2 Sam 131 Sam 25and Nabals heart was merrie within him. But the… merriments had a wofull end: the former was slaine instantly, and the … p. 143by the Lord ten daies after.

Obiect. But why should men stand vponupon such precise points, such fellowlike men maintaine good companie, and win the hearts of their people?

Ans. It is to stand vponupon points for a Minister not to drinke and quaffe till he knowes not where he stands, or how to stand: but such as stand not vponupon such points, I know where (without repentance) they shall stand in the day of iudgement: they hauehave beene good fellowes in sinne, and so are they likely to be in damnation: they hauehave kept company so long together, as now they shall not part companies, but be cast together to hell.

Obiect. But I drinke not to drunkennes, I would be loath to take more then I can well carie away. Ans. But it is too much for a Minister to lie bezelling in the delight of his tast, in beholding the coulor, and remembring the mixing; and yet much more to be mightie to drinke, and strong to powre in strong drinke: and though thou be not so dead drunk, that thou canst not stand on thy legges; and be thou neuer so able to carrie drinke, and laie others vnderboard; yet shalt thou not escape the woe proclaimed against thee; seeing not onelyonly drunkennesse, but drinkings are condemned as one of the wayes of the vnconuerted,Isa. 5.22.Isa 5:22 1. Pet. 4.

Obiect. But it seemeth no such great matter; honest men are sometimes ouertaken, many mens braines are weaker then other, and such infirmities the Lord will not be so straite in. Ans. True it is, that (as in Germanie, so) with vsus the custome of the sinne hath taken away the sence of it: but yet the lesse it cryeth out in the eares of mens consciences, the more noise maketh it in the eares of God. And can that be a small sinne in any man (and much more in a Minister) which the Lord vsually so fearefully reuengeth, both here, and hereafter, and that with the sharpest arrowes of his quiuer, and the greatest plagues that the treasure of his wrath can afford? for it is plagued with many attendant sinnes,Many arrows of Gods wrath shot against this sinne. euen the violence of the whole law of God. For 1. it steales away the heart from God, and his worship; for where the cupps are attended, there can be no care of sanctifying his name, obseruing the Sabbaths; but the mouth is 1filled with oathes, the heart with lewd things, and the whole man with profanes. 2. It kills the bodie against the sixt Commandement; weakneth 2the members, corrupteth the sences, enflames the liuer, annoies the stomacke, suffereth neither head nor feete to doe their duties: it is full of quarrells and desperate strokes, beating out of doores seruants, children, and her whom he should laie in his bosome. 3. It fireth and enflameth 3all manner of lusts against the seauenth commandement; it destroieth p. 144modestie, and chastitie, and make the eyes to look vponupon strange women: Noahs daughters were sure that vnnaturall lust would follow their fathers 4drunkennes.Prou. 23.33.Prov 23:33 4. It wasteth the goods, iniureth the family, and maketh him worse then an Infidell: it defraudeth the Church, robbeth the poore of their almes: wrongeth the common wealth, making himselfe vnfit for office and seruice in it: yea both himselfe and his a burden to others, and clotheth himselfe with ragges. These plagues of God accompanying this sinne,Prou. 23.Prov 23 cannot but hinder any sound iudgement from deeming it small: so as I shall not neede to adde those many bodily plagues whereby the Lord in all ages hath testified his displeasure against it: in miserable casualties, and suddaine death, some falling into the fire, and burning themselues; some into the water, and downing themselues: some vponupon stones, and breaking their legges, armes, or necks: some killing one another, by caus…es wounds, desperate stabbes: and eueryevery drunkard killing himselfe by insensible wounds: and true it is, that wine kills more then the sword. As for the plagues wherewith the Lord pursueth this sinne after this life, they are vnvtterable, only let the sinner of this suit know, that it banisheth him from the suite of the Saints, and excludeth him out of heauen: 1. Cor. 6.10.

Let Ministers and people therefore consider well, what a number of sinnes and plagues that man thrusteth himselfe into, that is giuen to wine and strong drinke, and sitteth downe with drunkards: and yet how hath this sinne as a deluge ouerflowne the land? yea and that height of it seeketh not corners whereby one man sporteth himselfe in making another drunke:see Hab. 1.15.16Hab 1:15Hab 1:16 oh woe vntounto that man that maketh himselfe merrie in another mans sinne, which should be as a dagger at his heart: and woe worth that deuillish reioysing, which triumpheth in putting out Gods image, and bringeth a man to the condition of a bruite beast: whereas our reioysing should be in remoouing blocks from before the blind, rather then in laying them. Alas, that these should be the fruits of the Gospel: will not such things force our God to remooue the hedge of his vineyard, and breake downe the wall? nay is not the hedge troden down already: seeing such & so vile sinns, vnheard of among the heathen, like so many wilde beasts, depopulate and wast this Garden of Eden, planted by the Lords owne fingers? that vnlesse the Lord of hosts returne and visit this vine, and returne vsus vntounto him by repentance, we that hauehave bin enuied for our happines, shall come of all nations to be pitied: when the long patience of our God shall be expired, with a soddaine ruine and a wofull downefall. And yet further, we who liue in the Goshen of our Countrie, if darknes couered the face of all the land, we should be light: the sunne is vponupon vsus, we are in the sunne: let vsus walke as in the nooneday: p. 145those that are drunke, are drunke in the night: let vsus be ashamed of such works of darknes, that we may be answerable vntounto our light: should Gilead be a citie polluted with such a bloodie sinne? Hose. 6.8.Hos 6:8especially let the schoole, and the sonnes of the Prophets (as to whom it is more especially directed) meditate of this precept, that a Bishop must not be giuen to wine.

No striker,]

This fourth vice seemeth fitly to be set after the former, as beeing an vsuall attendant of them. The right meaning of which that we may better conceiue, we must know that we may not so vnderstand the precept, as that at no time a minister may lawfully strik another; for there be times,In what cases a minister may lawfully strike. and cases when it may be not only lawfull, but necessarie. For 1. it detracteth nothing from his priuate economicall right, whereby he may and ought moderately (as occasion is offered) exercise his power of correcting 1his seruants, and children. 2. It derogateth nothing from his common right, in case he be set vponupon, and cannot call for the Magistrats 2helpe; in which case by a iust and common law, he is armed and warranted to become a Magistrate to himselfe; and may not onelyonly strike, but euen kill with the sword also; so be his heart be free from that desire, and his intendment be not to kill, but rather weaken the enemie, and to defend himselfe, rather then hurt the other: in which case Christ allowed the Disciples (whom he could hauehave miraculously preserued) the vse of swords, Luk. 22.36.38. except we will allegorically vnderstand those places, as Beza doth: and Peter had a sword readie to draw and smite at Christs apprehension. 3. Some Ministers may be present in a iust and 3lawfull warre, to teach souldiers to fight the Lords battels after the Lords minde, to pray for prosperous successe, to comfort and animate the camp. Thus Moses praied in the campe; and we read of Ambrose in the campe of Theodosius, and of Zuinglius who died in the field: in which case it is not doubted but that a Minister may strike and kill also the enemies of God. The meaning then is, that a Minister may not be a man of a martiall heart and spirit: such a one as in his priuate matters, will stand out with eueryevery man at the slaues end in contending;A minister may not be a swashbuckler, or a man of a word and a blow. or a man of a word and a blow, an hackster or cutter: but one of a patient spirit, meeke, long-suffering, following peace with all men: yea propounding himselfe a patterne of peaceable disposition to the flocke. Reasons.

1. Because the weapons of our warrefare are not carnall, but spirituall. 1The Apostle denieth not, but that the calling of a Minister,2. Cor. 10.4.2 Cor 10:4 is a fight and warrefare, 2. Tim. 2.3. but they fight not against flesh and blood, but spirituall wickednesses: and the weapons are suitable to the warre, and to the enemies; not such as wound the flesh, but which subdue Satan p. 146and sinne, and wound the consciences of men, and cast downe high cogitations which fortifie themselues in strong holdes, and exalt themselues against God: as of pride, rebellion, false conceits, and opinions; namely the sword of the spirit put into their hands, which in the constant and conscionable preaching of it, beeing wisely welded, is sufficient and powerfull, against all enmities besieging the soule. Besides, they hauehave prayers,Arma Episcopi lachrymae & orationes. Ambr. teares, faith, zeale, louelove: if Ministers will strike, they may with these, and ought: and the effect will be proportionable, that is, not to bring mens bodies into subiection vntounto themselues; but their soules and consciences vntounto the obedience of Christ. This castle is not wonne by fists or clublaw; neither with the strokes of the tongue, by bitter and feirce rayling speaches: nay the seruant must not thus striue, but be gentle towards all men, apt to teach, suffering the euill men patiently. 2. Tim. 2.24.

22. The Minister is the Surgeon of mens soules, who must heale wounds,Minister medicus est, is curat vulnera non ipse verberat. Chrysost. but not make them, except for cures sake: And as a good Phisitian who beateth not his patient, no not when through distemper perhappes he may fall vponupon him; but considereth his case, and goeth on in his course of cure: so must the Minister (after the example of Christ) beeing smitten,1. Pet. 2.23.1 Pet 2:23 not smite againe: beeing reuiled, not reuile againe; being in passion, not threaten. For if such had beene fit meanes to build his kingdome, how easily could Christ hauehave beene auenged of his enemies? nay which is more, if Peter shall in the louelove and zeale of his Master, and that in the defence of his life, draw a sword; Christ will bid him put it vp againe into his place, for he is now out of his owne element, and newly stepped out of his calling: not without indignation threatning him, that if he dares to take the sword, when God hath not put in into his hands, he shall perish with it. Yea, and least any man for his cause sustaine bodily harme, he will heale Malcus his eare, who surely deserued nothing lesse. Whence easily we see that those fierie men, who with those two Disciples would for eueryevery iniurie cal for fire from heauen, know not of what spirit they are of.Luk. 9.55.Luke 9:55

33. The Minister is to watch ouer mens manners more then others: now if espying (as he shall) contempt and rebellion in some; malice, deceit, dissembling in others, and vnkindnes and vnthankefulnes in euerie corner: what a life should he lead, if he should be alwaies readie to draw? if he should not beare with some faults, and take none at the worst? yea, if he should not resemble God himself, whose roome he standeth in; who striketh not for eueryevery escape, but is slow to wrath, and grieued for the euill?

Let none here alleadge Christs whipping the buyers and sellers out of p. 147the Temple, for he was not onelyonly a Minister, but the Lord of his Temple. Nor the Apostolicall rodde wherewith Peter strucke Ananias dead, and Paul Elimas blind, which was a gift extraordinarie, and temporarie. We must walke by this ordinarie canon, which prohibiteth a Minister to be a striker.

Vse. 1. What an happie change of things should our eies see, if this one charge of the Apostle were duely obserued? how might brethren liue together in vnitie, although they retained some difference in iudgement in things circumstantiall and of lesser moment? then such as are too hot, might be wisely cooled without chafing and storming: such as are weake, might be by softnes and gentlenesse suported by the stronger: such as hauehave strayed, might by the spirit of meekenesse be reduced into the fold: and such as are loath to step awrie, should be incouraged in their godly care. And surely this is the meanes vsed by Christ, and his Apostles in the building vp of his kingdome, and maintaining of his causes; who while they had power to command, did rather choose to beseech men, and not onelyonly practised in their owne persons, but prescribed to all those who were to succeed them in their labours, and to continue the ministry vntounto the end. Wheras contrariwise, what is it that hath vpholden Antichrist so long, and quickned and preserued life in bad causes, but violence, crueltie, and rage, against the seruants of God. The strongest arguments in Poperie were euer fire and fagot, and if they could not take away the reasons alleadged by the word, this they could doe, euen take away their liues by the sword of the Magistrate.

2. Here are reprehended many Prophets, and the sonnes of the Prophets, who perhaps in the schoole of the Prophets are no better then swashbucklers, fitter to receiue pay in the field, then pension from the Churches patrimonie: resolute Lamechs who readily reuenge an iniurie seuentie times seuen fold: whose glorie is to quarrell, and stand out at swords point with any man: that which is Gods glorie they deem cowardise, namely, to passe by an offence. How doe these consider that they are either dedicated vntounto, or dismissed with the tidings of peace? that they are to serue vnderunder the Prince of peace, euen the head of our profession? who in his owne person bare all iniuries, rebukes, and buffettings of sinners, and commanded his disciples to turne the other cheeke to the smiter: not that it is not lawfull for them to stand vponupon their lawfull defence, but to be so farre from offering or returning iniurie, as that they must rather suffer twaine then revenge one.

3. The same dutie belongeth to euerie Christian, for the Apostle speaketh not a word in all these ministeriall directions, especially in the manner and carriage of the life of the Minister, but it concerneth eueryevery man p. 148in his place, and may be his glasse of whatsoeuer condition he be: And who seeth it not vnlawfull for any of Gods people to liue in wrath and enmitie, or as we say like dogs and cats? but as the children of one father, members of one bodie, maintainers of one faith, and expectors of one glorie.Isa. 11.Isa 11 The subiects of Christs kingdome are no longer cockatrises, basilisks, Lyons, but lambes, and as sucking children harmeles and innocent; so saith the Apostle, the wisedome which is from aboue is gentle, peaceable, Iam. 3.17.Jas 3:17&c. Which meeteth with a number of men marked as Caine was with the deuils brand, who was a manslayer from the beginning: who are men of a word and a writ, nay a word and a blow, if not a stabbe: caring no more in their furie to spill a man, then to kill a dogge: such a blacke image of the deuill is stampt vponupon them, as they are professed enemies to the image of God, and care not in how many they can extinguish it. But such bloodie men whose valour and sport it is to fight it out and quarrell, are for most part hit home in earnest: and as they are the enemies of the commō societies of men, are by God suddenly rooted out of their societie, and seldome go to their graues in peace: for the Lord scattereth the people that delight in warre, and the cruel and bloodie man liueth not out halfe his dayes. Psal. 63.3.Ps 63:3He that sheddeth mans blood, by man commonly his blood is shed: Abner slayeth Asahel, Ioab slayeth Abner, and Salomon slaieth Ioab.

Not giuen to filthie lucre] This vice of couetousnesse is the fifth and last reckoned by the Apostle, of which he would hauehave the Minister free. The word noteth such a one as beeing greedily set on gaine, and outward profits, bendeth the greatest part of his studie that way: or else one that will take any course, vse any meanes lawfull or vnlawfull; refuse no occasion, but out of euerie thing neuer so base and meane can carue his owne commoditie: no matter what winde it is that bloweth in his profit.

But to shew that all is not gained which is thus gotten, the Apostle cals it filthie gaine or lucre. 1. because this immoderate and vnnaturall affection maketh a man most base and sordid in getting; seruill in keeping, and illiberall in expending. 2. because by getting or keeping this gaine, some filthie sinne or other will cleaue to the fingers: as in Achab and Iudas, couetousnesse and murther were coupled: in Achan and Gehezi, couetousnes and lying were combined. In the Priests and Prophets of Ieremies time,Ier. 6.1….Jer 6:1 couetousnesse, and all manner of iniustice, from the greatest to the least; euerie one is giuen to couetousnesse, from the Priest to the Prophet they deale all falsely: and no marueile if the roote of all euill, be so fruitful in all iniquitie.Couetousnes is a most base sin, especially in a Minister. Reasons.

Doct. 1. The Minister of all men must be free from such a base sinne as this is, the man of God must flie earthly mindednesse, as a sinne p. 149most dishonouring his high calling, and disabling him from the dutie… of it.

Reas. 1. This vitious affection distracteth him, and infoldeth him in 1many impertinent businesses, stealing away his heart, and causeth the proper duties of his calling to lie neglected. Most fitly did the Apostle compare the worke of the Ministerie to a warfare, and inferreth this same reason against this vice in the person of a Minister;2. Tim. 2.4.2 Tim 2:4 that as he which goeth a warfare doth not implicate and entangle himselfe with the affaires of this life, but hauing receiued his presse money, that he may please his captaine forsaketh all the care of wife, children, house affaires, and calling, and wholly fixeth his minde and eie vponupon the busines and victorie: euen so the Minister seruing not vnderunder a Cyrus, or Alexander, but vnderunder the eternall sonne of God, ought also to diuorse himselfe from the distractions for the things of this life, which in comparison must be vtterly neglected. He is in this warfare rather to expect dangers, blowes, wounds, to forecast these, to prouide for these; and prepare how to encounter against Satan, sinne, his owne, and others sinnefull lusts: following his captaine at the heeles; and incouraging himselfe hereto, both with assurance of victorie, and the expectation of his pay & penie of life eternall. It was the greatest policie, that euer the deuill watched against the Church (as the woefull experience of many ages hath taught vsus) to heape excessiue wealth vponupon the Clergie: then was the studie of the Scriptures, and the care of the calling laid aside, and was diuerted into plotting and policie, both to get more, and hold that which was gotten: by this Antichrist came in, hereby he rose to his height, & hereby he standeth at this day: this wealth ioyned with pompe and state, is that Davus which troubleth all the parts of the Christian world, both the Churches and ciuill states, as in many instances might be declared.

Secondly, this vice will make a minister falsifie the word, turne the 2truth into a lie, and take such a course in handling the word, as shall bring meale to the mill. This was noted in the false prophets to be the maine cause of false vision: Isai speaking of greedie dogges, who could neuer hauehave inough, maketh this their propertie,Isa. 56.12.Isa 56:12 euerie one looketh to his owne way, and accordingly prophesied for his owne purpose and advantage: so Ieremie ioyneth these sinnes together, Ier. 5.31. The Prophets prophesie lies, and the Priests receiue gifts in their hands: and Ezekiel telleth vsus, that this filthie lucre made the Prophets so base minded, that for verie handfulls of barley, and peices of bread, some of them would pollute the name of the Lord, in lying to his people: some of ignorance, by the blinding and bewitching of this sinne: and others against their knowledge and conscience, powring themselues out through the deceit of Balaams p. 150wages. Hence is this sinne branded iustly to bee the seede of heretikes, and spawne of scismatikes, false teachers, and apostates. What other was the white which the authors of scisme, and heads of faction aymed at? Rom. 16.17. they serued not the Lord Iesus, but their owne bellies. And no other God serued the false Apostles,Philip. 3.19.Phil 3:19 who were enemies to the crosse of Christ, but their bellie was their God; why so? because they minded earthly things; for what any man most mindeth, that he maketh his God. Hence could they please all sorts of men, & soon turne round into square. In their doctrine, ioyne circumcision with baptisme, and so both Iew and Gentile were contented. In their liues, they would suffer nothing for Christ: but howsoeuer the squares goe, their state and pompe must be vpheld. And at this day, what other is the God of Popish Priests? who for their bellie hauehave turned all religion into gaine; and almost all essentiall truths into lyes; both which are readily to be prooued in particular: whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne: who professed that both the Churches knewe, and God bare them record, that they were farre from vsing flattering words, or coloured couetousnesse in their doctrine: and for their practise, when they might hauehave beene chargeable to the Churches, they rather wrought with their hands, that they might be eased.

33. If a Minister should speake the truth, yet in this tainture, how powerlesly, how fruitlesly? for is he a fit man to raise others to heauen, whose owne heart is rooted in the earth? how coldly shall he perswade others that godlinesse is great gaine, whose gaine is all his godlinesse? with what heart can he pull other men out of the world, and the louelove of it, when it hath wonne the strongest and most inward hold of his owne heart? with what experience can he teach that the truest delight is placed in heauenly things▪ or that Gods kingdome is first to be sought, when his thoughts are taken vp (as the disciples were once) in dreaming of a temporall kingdome? with what face can he teach the doctrine of Gods prouidence, when himselfe ca…kes and laieth about him, as though he had no father to prouide for him? how can he curbe in others these vnnaturall desires, which (as the dropsie) proceede most of fulnesse and abundance, when as they are so setled in himselfe? Thus this one lust vnfitteth him to all his duties.

Vse. This confuteth many base minded men in the ministerie, whose thoughts,Many ministers ayme at no other ende. studie, paines, and labour, are altogether bended and set vponupon this conclusion, That they wil be rich: to which purpose they heape vp liuing vponupon liuing, cast their largest extent, and contriue the building of their owne houses, although in the meane time the house of the Lord lie wast.Hagg. 1.Hag 1 Which grieuous sinne, if it were so fearefully accursed in the common p. 151people of the Iewes; what a grieuous plague hangeth ouer the head of that Minister, whose calling laieth a further necessitie vponupon him, not to build a material house made with hands; but a spirituall habitation for the Lord, consisting of liuing stones in the hearts of men: and yet all this worke is neglected, that his owne neast may be well feathered. And from the same fountaine floweth it, that some are knowne vsurers, others are farmours, and husbandmen, rather then Prophets; others merchants,Episcopus aut Praesbyter aut Diaconus nequaquam saeculares curat assumat, sui aliter dejiciatur. Canon Apost. 7. buyers and sellers of Churches, people, and inferiour commodities; others in marketting, and yet in farre baser affaires, spend their time and wast themselues: which pitifull fruits of this filthie lust, are so rife and so ripe, that if old father Latimer liued in these dayes, he would boldly avouch, that if couetousnesse were lost, we might find it in the Clergie: some Iudas or other would hauehave the bagge.

Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne; they are desperately endangered to be drowned in perdition, so sweete is the morsell, and so pleasant is the bootie, that they will not let it goe. To them therefore I will say no more, but as Peter to Simon Magus; Pray to the Lord, that if it be possible, the iniquitie of thy heart may be forgiuen thee. I will rather turne my speach to eueryevery young Timothie and Titus, beseeching and exhorting them all, timely to preuent this sinne: and to frame their hearts to that exhortation of Paul, 1. Tim. 6.11. But thou, O man of God, that is, who hast place, or art to hauehave office in the Church by ordinarie calling, as the Prophets and men of God of old had by extraordinarie; Thou, who after a speciall manner, art to be Gods peculiar, not as all men by creation, nor as all godly men in respect of election and sanctification; but besides these by reason of thy function art, or art to be in speciall seruice about God, flie these things: that is, preserue thy selfe from these noysome lusts, the breeders of most filthy and detestable cogitations and practises.

And if any Timothie should aske, But how may I flie these?Apostolicall directions for the auoiding of so noisome a sin. Paul giueth direction in the same place. If thou wouldest auoid such noysome guests as these are, then 1. follow righteousnesse, deale iustly, giuegive eueryevery man his owne, as couetousnes reacheth to it selfe the things of another. 12. pietie: couetousnes is idolatrie; practise thou pietie, which is great 2gaine, and giueth good contentment. 3. faith: a ground of couetousnes 3is vnbeleefe, but faith is a maine fruite of pietie: follow faith, and thou shalt not distrust Gods prouidence, nor carie thy selfe as one cast off, and left to shift for thy selfe; but shalt looke vp to thy father, and waite vponupon that hand which feedeth the verie sparrows, yea the rauens when they call vntounto it. 4. louelove to men, a fruite of faith: selfe louelove occasioneth p. 1524couetousnesse, but Christian louelove seeketh not her owne things, much lesse other mens. 5. Meeknes, wayting and expecting Gods comming to the 5supplie of our want: opposed to the pride and arrogancie of the couetous, and rich. 6. Fight the good fight of faith: striue by faith, patience, 6and praier, against all these lusts of infidelitie, distrust, earthly mindednes, and such like. 7. Laie hold on eternall life: beeing called by faith 7and hope, lift vp thy heart and affections to heauenly conuersation: thy treasure beeing there, let thy heart be there also. Let schollers set apart to the Ministerie, meditate often vponupon this place. Let Ministers consider they cannot both performe their dutie, and make tents as Paul could, and therefore they must lay aside such secular busines as distract them from fitting themselues to teach their people: and in teaching so to carie themselues, that out of the testimonie of their consciences they may be able to say with Paul, Act. 20. I hauehave desired no mans gold, siluer, or garments: yea and their people also may see and say of them, that they hauehave sought them, and not theirs; yea not their owne priuate profit, but the profit of many that they might be saued. Preists and Iesuites are content to venture life and limme to winne men to Romish religion, and how much more should Ministers of God be content with any condition to gaine men vntounto God.

Doctr. Out of the epithite added to withdraw the hearts of men from couetousnes, calling that a filthy lucre, which is gotten by it, we will note two more generall instructions. First, That there is much filthy lucre and gaine, which eueryevery Christian must abhorre: which is the rather noted, because men of filthy and corrupt mindes thinke any gaine cleanly and sweet inough,Dulois odor lucri. let it be gotten by hooke or crooke, or blowne in by any winde. But we are to know, that much gaine is filthy, on which the Lord will one day so blow, as the third heire shall hauehave little cause to smile in it. Now according to our former interpretation, whatsoeuer gaine it is, the prosecuting whereof may argue a base, and filthy minde; or whatsoeuer is ioyned with any sinne, that is a filthy lucre. But because men are loath to take knowledge of such a sweete sinne in such generalitie, I will in particular giuegive some tast hereof, and then vse some motiues against it. For the former I will comprehend it in three rules.

Sundrie kinds of filthy lucre.First, all vniust gaine in dealing, whether in bargaining, or out of bargaine, is filthy lucre. In bargaine: as selling things, 1. vnprofitable for Ithe Church or common wealth. 2. vnsaleable: as, 1. Church-patrimonie, 1as Symonists: 2. liberalitie, as vsurers: 3. time, as most Chapmen 2and Marchants: 4. lies, as lawyers of knowledge defending bad causes. Thirdly, things knowne to them to be defectiue, either in substance, or 3vse, whereby they become of vniust price, either in that they are not of p. 153that profit to the buyer they ought; or that quantitie, because of vniust weights or measure: but most of this is confessed filthy lucre. Out of bargaine; 1. That gaine which any man taketh for some dutie which he 1neglecteth, or omitteth: the sinne of Nonresidents, idle or idol and insufficient Ministers. 2. That gaine which is taken by vnderhand corruption; 2as bribes, which blinde the eyes of the wise, to the staying or peruerting the course of iustice. 3. That which accreweth by vnwarrantable or vniust policie; as for a man to breake, and become banquerupt 3to enrich himselfe: an vsuall course, but dishonest inough, yea an horrible theft, in many deseruing no lesse punishment, then our lawes inflict vponupon theft.

2. Rule. All that gaine that is gotten by gaming for mony, as by carding, IIdicing, bowling, wherein men seeke to benefit themselues by other mens losse, is a filthy lucre. For eueryevery penny must be accounted for, and if it be not patrimony or gift, ought to be gotten in the sweate, and labour of a lawfull calling. And consequently all such gaine as comes in by partaking and abetting in these sinnes; as to make gaine by conuerting their houses into gaming houses, stageplay houses, or tipling houses, all which are the receptacles and roostes of filthy and vicious persons; and the gaine therefore cannot be but filthy: the last of which three, although there hauehave beene and might be a necessarie vse of, yet such is the common disorder of them generally, that in stead of alehouses we may call thē hel houses: for a Christian man need no other hell, then to be next neighbors vntounto them: but if there be any better ordered, I speake not aagainst them.

3. Rule. All that gaine that goeth hand in hand with the violence of IIIany of Gods laws, is filthy gaine. As that which is gotten by needles oaths, true or false; against the third commandement: or by riding out on the Sabbath day, or staying at home by employment in the ordinarie calling, out of verie extraordinarie necessitie, against the fourth: or the price of an harlot, against the seauenth: or by stealth and vailes, whereby men vnconscionably shape out their owne commoditie out of another mans cloth: or by any manner of oppression, and grinding the faces of the poore, as by monopolies, enhansing, ingrossing, and regrating corne or other commodities, against the eight: or by lying, and dissembling, which is as ordinary with many as their trading is, against the ninth. All these, with diuerse other kinds, almost against eueryevery commandement, are filthy lucre. Of all which the Apostle speaketh, 1. Thess. 4.5. Let no man oppresse or defraud his brother in any thing: and addeth two reasons; 1. because the Lord is the auenger of all such things: 2. because we are not called to vncleannes, but vntounto holines: implying that these are p. 154practises, farre vnbeseeming that holines vntounto which a professor of Christ is called: as in Eph. 5.3.5. he reckneth vp these kinds of sinnes among those which for the vncleannes and filthines of them, ought not to be named among Christians.

… thy gaine that it be not filthie.Now it becommeth euerie man to examine his gaine, and trie by these rules whether it be filthie gaine or no; that if he finde it so, it may no longer cleaue to his fingers, but he may cast it away from him, as Zacheus did: and for time to come beware of such a foule blemish, wherewith not onelyonly the soule and conscience, but euen that holy profession which euerie one (even the worst) make of obedience vntounto the Gospel, is blemished and dishonoured: and the rather for these considerations.

1. In regard of that holy commandement, Philip. 4.8. whatsoeuer things are honest, iust, pure, worthy louelove, of good report, in which are any vetue, any praise, thinke on these things, and doe them, v. 9. Obiect. But it is impossible to liue by true and honest dealing. Ans. Marke the promise of God made to such dealing in the words following; the peace of God shall be with you, that is, his fauour and louelove in Christ shall embrace you, and all that outward prosperitie and successe as his wisedome shall thinke meete for you.

God cannot blesse that which his law hath cursed. Prou. 10.22.Prov 10:222. Consider that it is not euerie gaine that makes rich; euerie gaine may bring in wealth and abundance, but mans life stands not in that, but in the blessing of God which maketh rich, and he addeth no sorrowes with it: and therefore a Christian man should not purse that pennie which he seeth not made his by Gods blessing, and which he cannot craue a blessing vponupon. Now can God vouchsafe a blessing vponupon that, which his vnchangeable word hath blasted alreadie?Prov. 10.2.Prov 10:2 for treasures of wickednes shall not profit: and can his hand blesse that which his lawe hath cursed, as sinne or ioyned with sinne? which dishonoureth the person and profession of a Christian? farre be it from the Lord to be so contrarie vntounto himselfe.

3. Consider that such filthie gaine, is for most part put in a broken bag; or if it stand a while with a man,All is not gotten which is so gained. the iustice of God raiseth him vp some foole or vnthrift for his heire, who shall as fast and sinnefully scatter as euer the father gathered, to the ruine of himselfe, and not seldome of the whole familie: as our eyes hauehave seene many great heires, who hauehave consumed themselues and all their substance aboue ground, long before their fathers carkases hauehave beene consumed vnderunder ground. Who hath not seene the curse of God in the house of the lyar and theife? or who of reason is so young as he cold not daily obserue it? Here is alleadged prouidence and care of wife and children, &c. but consider aright of the matter, and thou shalt see no iust reason why the care of wife or children, p. 155should cause a man to giuegive vp himselfe to filthie lucre: for this is the way to bring the greatest curse and want vponupon his house and children; for so runnes the threatning, The curse entreth into the house of the lyar and theefe, and cursed shall his children be after him: and Iob obserued that the offspring of the wicked are not satisfied with bread, Iob 27.14.Job 27:14although himselfe often be: the promise to the iust is to inherit the land, but the wicked shall not dwell in it, that is, shall not abide and continue in their generations: their possessions shall spue out the vngodly possessors.

Doctr. 3.The very phrase of Scripture speaking of riches should pul our hearts frō them. Eccles. 5.12.Eccl 5:12 The Scriptures speaking of riches for most part ioyneth some such epithite with them as may be a backbyas to withdrawe the hearts, and affections of men from them: as here filthy lucre. Salomon obserued an euill sicknes vnderunder the sunne; or such an euill as bringeth greife with it, namely riches reserued for the hurt of the owner: then riches are not alwaies heaped vp for good. The Prophet Micha obserued much wealth in the house of the wicked,Micha. 6.10.Mic 6:10 but it was treasures of wickednesse. And therefore all treasures and store are not iustifieable, nor comfortable. Habacuk calleth the increase of wealth,Abac. 2.6.Hab 2:6 the lading of a man with thicke clay. Christ tearmeth the care of them, thornie cares: and themselues deceiueable riches. Matth. 13.22.Matt 13:22Paul stileth them by the title of vncertaine riches, according to that of Salomon Prou. 23.5. Riches hauehave wings, 1. Tim. 6.17.1 Tim 6:17and flie away like an eagle. For what other cause doth the Scripture of purpose eueryevery where speake of them, that we can scarcely read two words together of them, but the one shall be as a curbe to restraine our desires from them; but to abate our fierie edge, and weane our affections from the immoderate hungring after them? And further, because the spirit of God seeth what is in man, and well perceiueth the hardnes and knottines of our mould in this behalfe; he hath prepared other wedges as hard as this, to subdue these couetous lusts. As,

1. By giuing them the name of the most grieuous sinne: couetousnes which is idolatrie, Coloss. 3.5. There is neuer a couetous man but would be loath to be counted of but as a Christian, and a good neighbour, &c. but indeed if he looke his face in the Apostles glasse, he is no better then an Idolater: for his heart is quite withdrawne from God.Eph. 5 5.Eph 5:5 Iob in his time knew some that made Gold their hope, and heard some say to the wedge of gold, thou art my confidence. Iob 31.24.Job 31:24And Satan knew that either this temptation would bring Christ to idolatrie or none; his last and forest temptation was, all these will I giuegive thee; which if it be resisted,Matth. 4.Matt 4 it is time for him to depart.

Secondly, by ascribing vntounto it an inuincible power to hold men in the practise of all impietie, discouering it to be an enemie to all religion, and opposing it vntounto pietie and godlinesse: 1. Tim. 6. It keepeth out the word p. 156where it is not, it choaketh the word where it is: it maketh of professors, reuolters, and Apostates; who in their beginnings could with Iudas, teeme to forsake all as the other disciples did; yet long before their end hauehave with Demas forsaken the truth, and embraced the present world: that (as the young man) they came not so hastily, as they departed heauily. It hath caused many discontented students to growe vp to resolution, in heresie, poperie, treasons, and most desperate attempts. And it is no lesse enemie to righteousnes then to religion, beeing an vnmercifull and cruel sinne, often with some one stroke, destroying fathers with their children, orphanes, widowes, families, and whole townes. For whence are oppressings, …ent-rackings, vsuries, monopolyes, thefts, robberies, and murders? are they not especially from these couetous lusts, which fight in the members?

3. By shewing the blacke taile of this sinne, which causeth the Lord in his anger to smite with grieuous strokes; Isay 57.17. for his wicked couetousnesse I hauehave beene verie angrie with him, I hauehave smitten him, and hid my selfe from him: and is one of the sinnes for which the wrath of God commeth vponupon the children of disobedience, Coloss. 3.5. teaching that such persons as disobediently go on in this sinne, and will heare no counsell against it; Gods wrath bursteth out against them, and tumbleth them to hell: for no persons of such vile affections shall enter into that holy citie, into which no vncleane thing can enter: a truth of such certentie, that the Apostle assureth himselfe,Eph. 5.5.Eph 5:5 that there is none but knoweth that the couetous person which is an idolater, hath no inheritance in the kingdome of God and Christ. Let the couetous person then conceiue of his estate as he will, God taketh him for his enemie: for he shutteth none out of heauen but his enemies.

Quest. But how shall I know this disease creeping vponupon me? Answ. The proper symptomes of it are;The symptoms and signes of this crauing sicknes. 1. A greedie desire and thirst, like that of the horseleach, which saith alwaies, giuegive, giuegive: yea the more a man 1hath, the more he wanteth; as the dropsie person, the more he drinketh, the more he thirsteth: so the more riches increase, the more is the couetous heart set vponupon them. For if God possesse not the heart, it can neuer be satisfied: the whole circle of the round earth, can neuer fill vp the square corners of a couetous mans heart: only godlines can giuegive contentment. 22. A nigardly heart to himselfe: Eccle. 6.2. there is a man to whom God hath giuen riches, and treasures, and honour, and he wanteth nothing for his soule of all it desireth: but God giueth him not power to ea…e thereof. Although he hath abundance, yet the couetous heart keepeth the key whereby he hath locked it from himselfe: such a man (grudging the very necessarie vse of his wealth to himselfe) can be p. 157most base and sordid, in his dyet, apparell, and whole course, and is loath to bestow any thing that is good on himselfe. Thus he hath the things, but little or no good of them: for what is the goodnes of a thing, besides the vse of it? the possession is but a title beyond the vse. And this note brandeth a number of men, whose whole life hath beene nothing but a gathering of goods, and a sauing from himselfe of goods gathered, vntill he hath so abounded, as he can see no bottome nor end of his wealth, and then the most nigardly person can be content to set out himselfe and his, euen to riot and prodigalitie: as it was obserued in the couetous rich man, Luk. 12.19. when his ground was so fruitfull, that he had no more place to lay it: and when he had laid vp goods inough for many yeares, then he could say, soule liue at ease, eate and drinke, but neuer before. 3. A withdrawing of the heart and hand from good 3duties, and neglect of the good of the Church, and of the poore. Good words indeed are good cheape, and faine would they do some thing so farre as mouth-merciemercy can extend: but the truth is, Lazarus can scarce get the crummes; but their dogges are dearer vntounto them, then the poore members of Christ: see Iames 2.16. or if they part with any thing to any godly vse, it is wrung from them, as water out of flints; delaies are made either till the present opportunitie be ommitted; or till there be no remedie: whereas the Lord loueth a cherefull giuer: and Salomon saith; say not to thy neighbour, Come againe to morrowe, if now thou hast it. 4. A grudging of confidence in them, as in a strong hold: 4Prou. 10.15. The rich mans goods are his strong citie: Luk. 12. the rich man said to his soule, soule take thy rest: & whereupon should it rest? thou hast inough for many yeares: but what a foole prooued he himselfe thus to reckon without his host: he could gather riches together, but he could not tell who should enioy them. So what other is the couetous mans confidence, then the leaning vponupon these staffes of reed▪ which while they thinke to sustaine themselues by, they shiuer into peeces, and pearce the hand of their holder. And whence are those so frequent inward discourses and reasonings of the diffident hearts of most men, yea often of good men, who are too readie to dreame of an vnshaken prosperitie: as Dauid, I said in my prosperitie, I shall neuer be mooued, and this wealth cannot decaie; but from this ground, that the heart is withdrawne from God, and set vponupon the creature: oh these goods will stand by mee, what dearth, what sicknes, what changes soeuer come, I shall be able to shift & send for one: and thus whereas the bountifulnes of God should lead vsus to himselfe, it keepeth downe the heart from beeing raised towards him, who is the portion of his people; so as it is too well contented to liue without him, as finding more sweetnes in the pownes of his louelove, then in p. 158himselfe.

Meanes to forbeare such couetous desires. 1. Meditations.Quest. But by what meanes may I subdue, and keepe vnderunder this couetous desire? Answ. 1. Meditate, 1. on Gods Commandement, Pro. 23.4. trauell not too much to be rich: and, Matth. 6.25. Care not what 1yee shall eate or drinke: and, hauing food and rayment, let vsus therewith be content. And reason there is, that seeing distracting and sollicitous thoughts are the ground of couetous practises, the care of a Christian must be to walke diligently in his calling, but leaue all the successe and 2blessing of it vntounto God. 2. On Gods promises, assuring thee that whilest thou thus leanest vntounto him, his prouidence shall become a plentifull portion vntounto thee: Psal. 55.24. Cast thy burthen vponupon the Lord, and he shall nourish thee; 1. Pet. 5.7. Cast all your care vponupon him, for he careth for you: make these promises thy purchase, and possesse them by beleefe,We ought to be content with things present, becaus God is alwaies present with his. and they shall be in stead of a bridle vntounto all couetous and greedie desires of gaine. And thus the Apostle disswadeth it, Heb. 13.5. Let your conuersation be without couetousnesse, and be content with things present. They might aske, but how shall we attaine hereunto: hauehave we not cares, and charges vponupon vsus? True: but you hauehave where to 3lay them: for he hath said, I will not leaue thee, nor forsake thee. 3. On thy owne deserts: whereby Iacob in want staied his minde, I am lesse then 4the least of thy mercies. 4. On the inordinacie of thy desire: for how little is nature contented with? and a verie little aboue a little choketh it: and yet grace is contented with much lesse: it careth not how litle it see about it, for it beleeueth the more, hopeth the more, trusteth the more, prayeth the more, and loueth the more. All the labour of a man (saith Salomon) is for his mouth;Eccles. 6.7.Eccl 6:7 the mouth is but little and straite, soone filled, yet the desire is not filled: noting it to be an vnnaturall desire in many men, who labour not as men that were to feede a mouth, but a great gulfe, fit to swallow whole Iordan at a draught; or such a mouth as the Leviathan, which receiueth the carte and drawers of it.

2. Practises.2. Practise these rules following. 1. Carrie an equall mind to pouertie 1and riches: and aime at Pauls resolution, I can want, and abound, I can be full and hungrie, in eueryevery condition I can be content. If the world come in vponupon thee, vse it as not vsing it: if it doe not, yet account the present condition the best for thee, because the Lord doth so account it▪ and the way to get wealth, is to giuegive it vp into Gods disposition; as Abraham 2by offering vp Isaac to the Lord, kept him still. 2. Turne the streame of thy desires from earthly to heauenly things; making with Dauid, God thy portion, then shalt thou be better without these, then euer thou wert or canst be with them. Zacheus when he had Christ was rich inough, although he had not a quarter so much as he had before▪ p. 159and for his graces esteeme them aboue goods, crauing with Salomon, wisdome before wealth; the blessing of Iacob before Esaus pottage. Especially labour to feele the want of Christ aboue all things; for this hunger would starue the other, and worke this effect, that while the foole gathereth riches to himselfe, and is not rich in God, thy conuersation shall either be without couetousnesse, or if at any time thou couet,Luk. 12.21.Luke 12:21 it shal be certaine, not vncertaine riches, which thou maist treasure vp in heauen, and then send thy heart after them: while the other are fit onelyonly to fixe the hearts of the possessors in the earth. Hereunto agreeth that of Paul, to reioyce in the crosse of Christ, by which the world shall be crucified to thee, and thou vntounto it; for once beginne to reioyce in the things which he hath done and suffered for thee, and thou wilt beginne also to account of all things as doung in comparison of him: hereupon the world will beginne to frowne on thee, and hate thee, and then shalt thou with more ease hate it: and thus daily the more thou risest with Christ, the more wilt thou seeke the things that are aboue. 3. Thou must goe one step further, daily to crosse the affection directly. 1. by daily seeking the assurance of the pardon of sinne. 2. 1by daily prayer against this sinne especially. 3. by daily reading the Scriptures, 2which are the sword of the spirit to cut off such lusts; wisely obseruing 3and applying such places as most crosse it. 4. by beeing readie to do 4good, and distribute, and exercising liberalitie vponupon all good motions and occasions. So Paul counselleth rich men to become rich in good works, 1. Tim. 6.18. The earthly minde will say these are hard taskes: but let such a one consider, how hard it is for a couetous rich man to get into the kingdome of heauen.

Vers. 8. But harberous, one that loueth goodnesse, wise, righteous, holy, temperate.

Now the Apostle proceedeth to make enumeration of those vertues, which in the Minister are to be opposed to the former vices, of which we hauehave spoken at large: and these vertues are opposed either specially, as to couetousnesse, hospitalitie; to frowardnesse, louelove of good things, and men; to drunkennesse, wisedome and sobrietie: or else more generally two other vertues are set against them all; namely, righteousnesse in regard of men, and holinesse in respect of God. Whence before we come to the particular handling of thē seuerally as they lie in the verse,Doctr. The minister must not onelyonly be free from vices, but for the honour of his place shine in positiue vertues. this instruction is generally to be noted: That, it is not sufficient for the Ministers, neither any other Christians to be free from many vices, but for the beautifying of their place and profession, they must shine out by many positiue graces, to the glorie of God, and the gracing of his glorious Gospell, which they teach and professe. 1. Tim. 6.11. But thou O man of God, flie p. 160these things, and followe after righteousnesse, godlines, faith, louelove, patience, &c. which truth is euident in an inferiour office, euen in the poore widdowes which were to be admitted to the seruice of the Church, cap. 5.10. And for the common Christian the commandement is not onelyonly to eschewe euill, but doe good: and the generall reasons are these.

Reasons.1. EueryEvery commandement in Scripture hath two parts, the affirmatiue, 1and negatiue, and one of these still included in the other. God in his law commanding any good, forbiddeth the contrarie euill, and this euen mens lawes doe: so in prohibiting any euill, he enioyneth the contrarie good, which mens lawes doe not: for example. Forbidding to take his name in vaine, hee commandeth the holy vse of it: and forbidding to steale or kill, he commandeth truth, & charitie; the ground whereof is this, that Gods lawe is not onelyonly a bridle to restraine vice (as mens be) but also a rule and direction, and way, whereby and wherein to walke.

22. The true knowledge of Christ is effectual, & operatiue, for to know Christ right is to be a true beleeuer: Now eueryevery true beleeuer, is 1. Gods newe creature, and such a workemanship as is created vntounto good works, Eph. 2.10. 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light, 1. Pet. 2.9. 3. Gods planting, to grow vp as by the riuers of water, to a tree of righteousnesse, laden with the fruits of the spirit: for this is the blessing of the Lords plants, Isa. 61.3. 4. a member of Christs bodie, and therefore (as a member in the bodie) must not onelyonly be harmelesse, but of good vse for the seruice and benefit of the whole.

33. The danger of fruitlesnesse in Christianitie: for not only the ground that brings thornes and thistles is neare a curse, nor onelyonly the tree that bringeth forth bad fruit is nere the burning, but if it bring not forth good fruit, it shall be hewne downe and cast into the fire. The rich glutton was sentenced for not releeuing Lazarus; he did him no wrong, one would think, nor tooke nothing from him; but he did him no good, and so detained his right from him: so the tenour of the sentence shall runne at the last day, not against them onelyonly who reuiled, reproached, condemned, or crucified Christ, but those also who clad him not, fed him not, harboured, and visited him not.

Vse. 1. This doctrine fully answereth a common plea which is made for the iustifying of many drones,It is no sufficient iustification of a minister to say he is an harmeles man. insufficient, and ignorant ministers: they are euerie where receiued in the minds of most, as honest simple men, well meaning, peaceable, and harmelesse, and such as would be loth to doe any man iniurie: and all this is well, but what fruits of the spirit hauehave they? what wisedome of God shineth in them? what sufficiencie to doe the dutie of their calling? what louelove to Gods people? what diligence p. 161in preaching, and making knowne the wayes of God? oh no, here we cannot say much: then I say, thou sayst not so much as would hauehave mooued our Apostle to hauehave either admitted, or permitted such in the Ministerie: who requireth that such should not onelyonly be not gracelesse, and wicked, but gracious persons, shining in the robes of pietie and righteousnesse.

2. This doctrine discardeth also a number that goe vnderunder the name, and in the number of Christians; who thinke it Christianitie enough to be harmelesse, ciuill, or neighbourly men▪ or if they can say with the Pharisie, I am not thus and thus, an oppresser, an vsu…er, nor as such and such precise and nice fellowes, who are as much hated of them, as euer were the Publicans of the Pharisies; I pay my Church duties, and giuegive euerie man his owne: and this is the religion of the common Protestant. But suppose thou wert thus guiltles as thou saist; yet art thou not yet halfe a Christian: for the Apostle Peter writing to beleeuers, enioyneth them not onelyonly to flie the corruptions that are in the world through lust;2. Pet. 1.4.5.2 Pet 1:42 Pet 1:5 but moreouer to ioyne vertue with faith, and with vertue knowledge, and with knowledge temperance, and patience, and godlines, and brotherly kindnesse, and louelove: and addeth two reasons, 1. If these things be in you and abound, &c. teaching that without these positiue vertues, all the knowledge of Iesus Christ, and consequently his profession, is idle and vnfruitfull. 2. If any hauehave them not, he is blind and cannot see a farre off▪ and hath forgotten that he was purged: that is, such a one seeth but a little in heauenly things, and little regardeth that couering, and curing of sinne goe together: nor that remission and purging of sinne goe with sanctification of life and studie of well doing, and consequently can be no Christian: which agreeth with Christs owne posession,Ioh. 15.John 15 that if any abide in him, he cannot choose but bring forth much fruit. Againe, it shall not be enquired in the last iudgement, what thou art not, nor iudgement passe according to that thou hast not; but what art thou? what hast thou? hast thou receiued the spirit of Iesus Christ? if thou hast not the spirit of Christ, thou art none of his: hast thou reciued the fruits of that spirit; such as are louelove, ioy, peace, long-suffering, gentlenes, goodnesse,Gal. 5.22.Gal 5:22 faith, meekenes, temperance? If any hauehave the spirit of Christ, it is life in him vntounto righteousnesse: these shall shewe the faith of thy heart,Rom. 8.Rom 8 and that thou art a sound Christian, and not in shewe, as the most content themselues to be.

Now to come neerer the vertue it selfe:foreign. the word signifieth one friendly to strangers, and readie to lodge and entertaine them: a dutie much commended in the Scriptures vntounto all Christians, as a sweete fruit of liberalitie; but vntounto the Minister especially, as a father and president vntounto p. 162the flocke. In the precept consider foure points. 1. The occasion of it. 2. whether it bindeth euerie Minister, and how farre. 3. the reasons enforcing it. 4. the vse.

IFirst, the ground of it was the distressed estate and condition of the Church, which by reason of many tyrants and persecutors was driuen into many straights, partly perceiued in present, and partly foreseene by the propheticall spirit of the Apostle: not onelyonly in the tenne persecutions then imminent, but also in the seuerall afflictions in the world, in which they were to finde tribulation euen to the ende of it. For as it is in this aspectible world, which is subiect to so many changes and mutations, because it standeth in the vicissitudes of yeares, moneths, daies, & nights: so much more is it in the spirituall world of the Church; which in the earth is acquainted with her winter as well as summer, her nights as well as dayes: somtimes the sunne of righteousnesse most comfortably shining, and imparting his heate and light, by his neere approach vntounto her: yea, and sometimes there be two sunnes in this firmament: for together with the sunne of the Church, the sunne of the world affoardeth warme and comfortable dayes, for the full beautie, libertie, and glorie of the Church. But sometimes againe this sunne departeth in dispeasure, and carrieth the sunne of the world with him: then is a blacke winter of the Church, nothing but stormes and tempests, persecutions, and trialls one in the necke of another, and scarse one faire gleame betweene. Now in such times the poore Church is driuen to trauell for rest, and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote; well may she flie abroad to seeke her securitie. In all which times euerie Christian is bound by this and such like precepts, to giuegive her harbour and safe conduct, till the dash and storme be ouer. Besides, suppose the Church in generall at her best estate; yet the particular members of the Church, are for most part poore and needie: and euen then subiect to many troubles, for keeping the faith and good consciences, by meanes whereof they are often driuen from house and home, and sometime are in banishment and exile, sometime in prison and bonds: all whom the Lord commendeth to the charitable and Christian deuotion of Christian men; and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie: let them be strangers, yet if they be of the houshold of faith, they hauehave right to harbour and releefe: and in the practise of this dutie, the Apostle requireth that the Minister be the foreman.

IISecondly, It will be inquired, whether euerie minister must be harborous and hospitable? and if he must, what shall become of them whose liuings are scarce able to harbour themselues; and much more of the swarmes of our tenne-pound men, and verie many scarse halfe that to p. 163maintaine their familie: it seemeth that euerie Minister ought to be a rich man.

Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie,EueryEvery minister euen the poorest may be harbour…es. the former whereof were they restored to the Church, and the latter remooued out of the Church, no doubt there were, but that sufficient ministers might be sufficiently maintained & furnished to hospitalitie through the land. But this I say, that the poorest Minister may not exempt himselfe from this dutie, neither is altogether disabled from it: a poore man may be mercifull, and comfortable to the distressed some way or other, as if with Peter and Iohn he hauehave not money, nor gold, nor meate to giuegive, yet such as he hath he can giuegive: he can giuegive counsell, prayers, and affoard his best affections:Act. 3.5.Acts 3:5 such cups of cold water shall not be vnaccepted nor vnrewarded of him,Matth. 10.42.Matt 10:42 whose propertie is to accpet a man according to that he hath, and not according to that he hath not, where he seeth a readie minde.2. Cor. 8.12.2 Cor 8:12 Thus must that place, 1. Tim. 5.10. be vnderstood, such widowes as were to be receiued into the seruice of the Church, were to be chosen of such as had beene hospitable and harberous: Now in all likelihood many of them, if not the most, were verie poore, and had no great matters to be liberall of: & therfore the Apostle seemeth in the next words to declare wherein this hospitalitie might be shewed, euen by such as had knowne want; namely if they had performed bodily labour vntounto them, washed the Saints feete, bestowed their best affections, and chearefull labour for their releefe: and thus might these poore widowes (like that widdow, Luk. 21.2.) casting in their two mites into Gods treasurie, finde more acceptance with him, then many rich men in giuing greater beneuolences to the distressed Saints.

Thirdly, the reasons enforcing this precept vponupon the Minister especially, are these.

1. In regard of strangers, he must take vp this dutie, whether they be strangers from the faith; that hereby he might winne them to the louelove of true religon, which they see to be so mercifull and liberall: or else if they be converted much more, that he may comfort and confirme such as are banished, or otherwise euill entreated for the confession and profession of the truth: for if eueryevery Christian, much more must the Minister be affected to those that are in bonds, Heb. ….….as though himselfe were bound with them: and consequently looke what kindnesse he would receiue, if he were in their condition, the same to his power hee is to bestowe vponupon them.

2. In regard of his owne people, vponupon whom by this meanes he sealeth his doctrine sundrie waies; but especially if he keepe open house for p. 164the poore Christians in want, he bindeth the soules of such receiuers to obey the word; and encourageth them by his entertainment in their entertainment of the Gospell. Which is the reason rendred by Hezekiah, why the people must giuegive the Priests a portion of their offerings, to encourage them in the lawe of the Lord. 2. Chr. 31.4.2 Chr 31:4And thus by both these meanes the Minister by receiuing the poore members of Christ, becommeth a great helpe vntounto the truth: which dutie is imposed euen vponupon euerie Christian, by the Apostle Iohn▪ 3. Ep. 8.

Fourthly, the vse. 1. It teacheth that it were to be wished that the maintenance of euerie Minister were competent, certaine, and proper vntounto himselfe, that he might hauehave wherewith to performe this so necessarie a dutie.

2. In regard of poore strangers, to stirre vp ministers and people to a liberall heart towards them all, but especially if they be such, as the land of whose owne possessions beeing vncleane, come ouer vntounto the land of the possession of the Lord, Iosh. 22.19.Josh 22:19wherein the Lords tabernacle dwelleth. Pittie it is that hauing such a clowd of examples in the Scriptures to lead vsus in this dutie, yet that it should be so farre out of request. How fewe children hath Abraham the father of our faith among vsus, who sit in the doore of their tent,Gen. 18.Gen 18 to watch for and enforce strangers to receiue their best entertainment? Few be our Lots, who will vndergoe any losse, any indignity, before strangers shall sustaine any harme at all: he will offer his owne daughters to their violence, he will vse reasons, they had knowne no man, and that which would hauehave perswaded any but the Sodomites hee vsed last, that they were strangers, and were come vnderunder his roofe. Few Iobs who will not suffer the stranger to lodge in the streete,Iob 32 32.Job 32:32 but open their doores to him that passeth by the way.Rom. 16.23.Rom 16:23 Gaius hath fewe followers who was Pauls host, and the host of the whole Church: he was no inkeeper, but his house was as open as any inne to receiue distressed Christians. Fewe women of account imitate the Shunamite, who constrained Elisha as he passed by to turne in, and eate bread; that consult with their husbands to trimme vp some little roome for the men of God, and to set them vp a bed, and a table, a stoole, and a candlesticke: nay, I wish that euen the old Gentiles themselues might not be induced to the shame of Christians: who so religiously obserued this dutie, that of all other vertues they made their greatest god Iupiter the patron of it, and called him therefore foreign.

Reasons to be hospitable to strangers.And as we abound with examples, so we might be plentifull in reasons and motiues to prouoke our hearts hereunto; but to auoid prolixitie I 1will name these foure. 1. It is a notable fruite, and testimonie of faith, which worketh by louelove vntounto all, but especially towards the houshold of p. 165faith. So soone as Lydias heart was touched and she baptized, marke how heartily she inviteth Paul and Silas to her house: If yea hauehave counted mee faithfull, come into my house, and abide with mee: and she constrained vsus, Act. 16.15. 2. It is a fruitefull and gainefull course of Christianitie; neuer any lost by it. Some hereby (saith the Apostle) hauehave 2receiued Angels, as Abraham, and Lot:Heb. 13.2.Heb 13:2 and with them the one had besides the promise of a sonne, the destruction of Sodome reuealed vntounto him; and the other had deliuerance from the same. And surely such strangers as of whom we speake, namely poore Christians, bring no small good with them. That woman of Shunem that receiued the Prophet, had aboue a Prophets reward; the promise and gift of a sonne when she was olde: and the raising of him to life, when he was dead. Iacob being hunted from home, Laban receiueth him, and is blessed for his sake. Rahab entertaineth the Spies sent from home; and not only she but all her family is saued in the sacking of Ierico. Ioseph beeing sould from home, Egypt receiueth him, and all the Land was preserued by him. Gaius his louelove was testified to the Church in his time, but is commended in the Church through all ages. What good our selues hauehave gotten by strangers amongst vsus, we should be vnthankefull not to acknowledge; the blessing of the poore hath light vponupon vsus, and we hauehave a long time fared better for affording harbor to the poore Saints of God which hauehave come a farre vntounto vsus. 3. Consider that our selues may become strangers, for the earth is the Lords; and he may giuegive our Land to other inhabitants, 3and make our selues strangers: and then we would looke for more kind entreatie, then a number shew toward strangers. And lastly, if that be a strong reason of the Lord, Lev. 10.19. LoueLove the stranger, for yee were strangers; it bindeth vsus much more, who all of vsus are strangers and pilgrims here vponupon earth, not hauing here any continuing citie, but we looke for one to come, Heb. 13.14.

Obiect. But some may be dissemblers and wicked men, whom we may receiue for brethren and Disciples; and not knowing a man, I may be abused, and loose both my gift and reward. Answ. Christian wisedom, and Christian louelove, must goe hand in hand. But here is a case in which charitie must ouerrule the matter, and that is not suspicious, but hopeth the best of eueryevery one, where there is no euident proofe or presumption to the contrarie. And if thou receiue a Minister distressed in the name of a Minister, or a priuate distressed man in the name of a righteous man, and giuegive him but a cup of cold water with a good heart, in that thou thinkest he belongeth to Christ, let him be what he will at his owne perill, thou loosest neither gift nor reward: Christ hath vndertaken to repay it thee; & thou performest a fruit of faith, which shall further thy reckoning.