Commentary on Titus, Part 2 · Chapter 2 (3 of 7)

Commentary on Titus · Part 2 · Chapter 2 (3 of 7)

p. 390Wherein this goodnes of a woman is most conuersant.Good,] Goodnes is a vertue which is sometimes in generall opposed to all that inward malice, which lurketh in the nature of men and women, wherein the whole troupe of vertues are included: hereof speaketh the Apostle, Eph. 5.9. the fruit of the spirit is in all goodnesse. And euen this 1is required in women both to bridle that natiue corruption which is so headstrong within; as also to beautifie them outwardly, so as others beholding them, may say of them as Paul did of the Romans, I am perswaded that ye are filled with goodnesse: Rom. 15.14.Rom 15:14and herein resembling Dorcas, who was said to be full of good workes and almes deedes which she did:Act. 9.36.Acts 9:36 they shal 2not onelyonly be called, but be good wiues, and good women indeede. 2. Sometimes it receiueth a more particular sense, and signifieth one of a p. 391meeke; and yet of a cheerefull spirit and temper: not sullen, taunting, bitter, fretting or galling any, and much lesse her husband; neither of a troublesome and iarring disposition▪ but of a good nature as we say: for let her be otherwise neuer so honest, wise, painfull, yet without this goodnes and amiablenes of behauiour, she shall be no more pleasant then a continuall dropping, which driueth out the owners.Prou. 19.13.21.9.Prov 19:13Prov 19:21Prov 19:9 3. It is sometimes taken for profitable, and requireth that the wife be helpefull and comfortable by her advise, labour, and sweete societie, whereby she buildeth her 3house. Prou. 14.1.Prov 14:1Thus did the Lord see good in his wisedome to make man a meet helpe for him, when it was not good for him that he should be alone. And thus the vertuous woman is said to doe her husband good, and not euill all the daies of her life, Prou. 31.12. and as she doth good to him, and his within doores; so doth she also to others abroad: as besides the family, vers. 27.28. to the poore and needie, vers. 20. And this I take (not excluding the other) to be here meant especially, as a most comfortable and sweete vertue; without which that holy institution of marriage would prooue no better then an heauie burthen and molestation.

Subiect vntounto their husbands,]

Marriage in it selfe, although it be neither vertue nor vice,Women must be subiect to their husbands, Why. but a thing indifferent, yet is it a shoppe of either, according as are the qualities and practises of persons in this condition: and therefore this is the seauenth marriage vertue, prescribed vntounto the younger women: whereof there is great reason and necessitie. First, if we consider the lawe of creation 1written by Gods owne finger in the hearts of men, vsed in all nations, and enacted by the naturall light of heathens in the publike lawes, that the wife should be subiect vntounto her owne husband, or as the words of Ahashuerosh his law runne, that euerie man should beare rule in his owne house. This is one reason of our Apostle,Est. 1.20.22.Esth 1:20Esth 1:22 1. Tim. 2.3. Adam was first created and then Eue, and therefore Adam must be superiour: to which if it be obiected, that therefore the birds and beasts should be preferred before both, because they were created before either: the Answer is, that there is not the same reason, because the Apostle speaketh of the same kind, and not of diuers. 2. The Apostle prooueth not Adams superioritie so much from the order, as from the ende of creation of the woman; which was to be an helper and comfort vntounto him. Now in reason, whatsoeuer serueth to any ende, is lesse then the ende to which it serueth: but Eue was made for Adam, and not Adam for Eue, yea she was made of him, and not be of her,Mans superioritie was no part of the wiues punishment. and therefore euen in innocencie was shee subiect vntounto Adam; though then without griefe and molestation, which afterward came in by sinne.

Secondly, consider Gods lawe and institution after the fall: Gen. 3.16. p. 3922Thy desire shall be vntounto him, and he shall rule ouer thee: as if he had said, seeing thou canst not rule thy selfe, meete it is that now especially, since thy sinne hath set thee out of order, that thou shouldst be put vnderunder the rule and power of an other: yea although this subiection be not so liberall, sweete, and free as before the fall, but ioyned with sorrowe and difficultie, yea although often thou vndergoe vnequall commands: and this also is the Apostles reason, Adam was not first seduced but Eue: and therefore her honour was first lost, and a lesse liberall subiection was bound vponupon her so much more surely.

3Thirdly, the husband is the head of the wife, as Christ is of his Church: and therefore as the members are subiect to the head without reasoning,Eph. 5.23.Eph 5:23 so should the wife be vntounto her husband: he prouideth for all, answeareth for all, defendeth all as the head: and doth not he best deserue the preheminence? hath not nature giuen the highest place and prerogatiue vntounto the head, and were it not most vnnaturall, that the wife by seeking for soueraigntie and rule ouer her husband, should set the head vnderunder the feet? And further, by this superioritie he becommeth the image of God vntounto his wife, and his lawfull commandements hauehave a stampe of God set vponupon the thing commanded; and therefore she must signifie that she hath a feeling of him in her heart, as the image of Gods maiestie, glorie, and soueraigntie; through her whole behauiour in a meeke and quiet spirit, shewing her selfe the glorie of the man, respecting his authoritie as the Lords, his will as the Lords in right and lawfull commands: against which if she rebell, shee riseth vp against the Lord himselfe.

In these regards especially the Apostle concludeth this dutie and exhortation, Col. 3.18. wiues be subiect to your husbands, that is, yeeld your selues vntounto the will, direction, and discretion of your husbands: for it is meete, or comely, namely, in regard 1. of the law of nature: 2. of Gods institution after the fall: 3. the husbands headship: and 4. womanly infirmitie. Neither is it onelyonly meete, but so necessarie, as where it is not performed, it cannot be but the family should be laid open to ruine and downefall: no otherwise then if the feete should refuse to goe, the eye to looke, the hands to take the things which the head commandeth, the whole man must needes perish. All which considerations, take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie.Obiections to beare off the duties friuolous. Some plead, they are yoked to foolish Naballs: others are matched to such as neuer consider their paines and kindnesse, and not meeting with that kind and thankefull retribution from their husband which they expect, take themselues freed from such strict obseruance: others could louelove their husbands passing well, were it not for such or such a bad qualitie: and others are tyed to frampoll or conceited p. 393persons, and so drawe conclusions both of their vnfitnesse to gouerne, and the inconueniences of their owne subiection. But against all these reasonings, which are so vnreasonable, as that they directly fight with Gods ordinance, and that order which he hath put in nature, which admitteth nor of such exceptions: here is a cannon of batterie: Thou must and maist before thy marriage consider, whether he be a wise man or a foole, but after thou must knowe he is thy husband, which if he be, thou must be subiect, ouer whome (be it that he be a foole, and thou wiser then he) thou maist affect no rule, but knowing still thy place, by thy goodnesse, wisedome, counsell, and perswasion, if it may be, preuent his or thy hurt, as Abigail did. As for his vnworthinesse, whatsoeuer it may be in thine eies, yet the Lord depriueth him not of his worthinesse to rule ouer thee, who hast entred into the marriage league with him. And for his vnfitnesse, he cannot be so vnfit to gouerne thee, as thou art to gouerne him, who wert taken to be an helpe, and not an head vntounto him; and a monstrous thing were it in nature, for the feete to direct the head.

But that women should obey their husbands, none are so rude,Wherein must wiues be subiect. as not in generall to acknowledge: but come to particulars, as 1. wherein, 2. the manner how, there growes some question. The former the Apostle answereth, Eph. 5.24. Wiues be subiect in all things: that is, in all lawfull and bonest things: in all which, there must be a departure from their owne wills, if a contrarie commandement proceed from the husband, yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house, whether in his absence or presence, she must administer according to his minde, and direction. For so the members of the bodie are subiect to the head, each doth his owne dutie, yet all by the appointment of the head, mooue or rest themselues. And thus the Church dispenseth to the sonnes of God, the children of the Church, all necessaries for their direction, consolation, and saluation; but yet by the prescript and order of Christ the head, and not any thing without his appointment: and no more is the wife to administer (no not in the absence of her husband) against, or contrarie to his minde. Looke vp to the heauens, and verie nature will teach this lesson; while the sunne is absent, the moone takes vponupon her, gouerneth the heauens, and shineth aboue all the starres, but yet not without the borrowing of all this light from the sunne, if Philosophie teach vsus truely; but when the sunne is present, she giueth place, contracteth her light, and reuerenceth him after a sort by vayling her face at his presence, vponupon whom she wholly dependeth: and thus should it be with the wife, when the husband presenteth himselfe, whether in person, or in his commandement.

p. 394Quest. Whether the wife may dispose of goods without her husband consent to good vses?

Answ. There is no question but she may. 1. of any goods before marriage excepted. 2. of those her husband giueth her after marriage: for these also are proper goods, and not common. 3. If she hauehave generall consent, when his heart trusteth in her, and referreth in generall things to her discretion. 4. If she hauehave implicit consent, when her husband knoweth she giueth, and holdeth his peace. 5. In extreame necessitie, for often the case suffereth not to expect his consent. 6. In the vnfitnesse of the husband to gouerne, as suppose he be striken with frensie, and madnes; for then the disposing of things is deuolued vponupon her. 7. In his longer absence, as suppose he be a souldier, marchant, or seafaring man. 8. Of that she can well saue of her husbands allowance; or procure by her labour aboue that her husband enioyneth. 9. That she getteth naughtily, she ought to dispose it to the owners, or to the poore, though he should forbid her; because neither she nor he hath right thereunto. The Casuists adde other cases which are more questionable. But the question is of such goods as are common between them, whether she may dispose of them to any vse without his consent. And the common answer is negatiue, and sundrie reasons propounded. Which as I will not conclude against, so neither can I wholly assent vntounto, for these reasons, which I propound to be further considered of.

1. Whereas one cheife ground of that opinion is, that the wife hath no more but vse of her husbands goods: I take it she hath also a right and interest in them. For marriage, which maketh the person of the husband the wiues, maketh his goods much more; so that as she hath not vse only, but right and power of his bodie; so also hath she not only an vse, but a right and possession in his goods. Againe, if she hauehave onelyonly vse of them, wherein is her preferment aboue the children and seruants, who hauehave vse of them aswell as she. Further, the husband is bound to impart and make his wealth common with his wife, as Christ imparted his heart blood vponupon the Church, which the Church hath a state and interest in: the which interest for any to debarre the Church of, were to withhold her from her right.

Secondly, the wife is as necessarily bound by God to shew merciemercy as well as the husband;Gal. 6.Gal 6 the precept is generall, to doe good forget not, and to distribute. She must therefore exercise her faith in the practise of good workes as well as he, though her husband forbid her, whom she is to obey only in the Lord: what if he should command her not to heare the word, praie, and goe to Church, or the like: and the case is not vnlike, seeing merciemercy is more acceptable then sacrifice, and eueryevery way as necessarie. p. 395Obiect. It will be here said, that we may not doe euill to doe good withall; or giuegive of that which is not our owne. Answ. It is the question whether it be euill or no. And she giueth of that which she hath right and state in euen to dispose, but in no other vse then in workes of merciemercy, as present need requireth, and that with wisedome and discretion, so as she neither impouerish her husband, weaken his estate, nor wrong her own familie.

Thirdly, we hauehave examples of godly women: for to let passe the fact of Abigail,Calv. in 1. Sam. homil. 90. that was (as Mr. Calvin saith) extraordinarie, in that God did inwardly and specially direct her in that strait; and the case was of present necessitie to saue the liues of the whole family: and further her husband Nabal, was not only froward but drunke all that daie, and not to be consulted withall, 1. Sam. 25.16.36.Luk. 8.3.Luke 8:3 The examples of Ioanna the wife of Cuza, and Susanna, and many other godly women, were not so extraordinarie, who ministred to Christ of their substance: to say here they had the consent of their husbands, is but to insist in the question without proofe; and it is most probable, their husbands were not so forward, especially Cuza, who was Herods steward, in likelihood was of Herods mind. Most expressely Salomon saith of eueryevery vertuous woman, that she stretcheth out her hand to the poore, Prov. 31.20.

Fourthly, the most learned deciders of cases among the Papists, conclude and determine that the wife in this case may do that which the husband ought to do, but will not: as if she know much of his goods ill gotten, which ought to be restored, she may giuegive more liberally: whereby so farre as she can, she laboureth to heale his error; and witholdeth Gods iudgement from her selfe, in participating in his goods.

It is obiected, that the vowe of the wife may not stand without her husbands consent, at least implicite, and therefore she may not dispose of inferiour things without it. To which may be answered, that this is a ruled case by expresse commandement, not deniable by any, as the other is not. Besides, it is an vnlike case, seeing vowes are voluntarie, and in the power or choise of the vower, to vowe or not to vowe; but so are not works of merciemercy, which are commanded, and necessarie duties.

It is alleadged, that partners may doe nothing without mutuall consent. But that is answered, because here steppeth in a superiour power, to which both of them must stoope, euen a commandement of merciemercy, and charitie, to the wife, as well as the husband, and includeth that the wife must hauehave wherewithall to be charitable as well as the husband.

It is alleadged, that her desire must be subiect vntounto him▪ & he shall rule: but all such allegations drawne from his headship and authoritie, stand onelyonly in indifferent and ciuill things, which a mercifull and necessarie p. 396releefe is not: for we say that she is in a ciuill manner subiected vntounto him, and to his power, and may not dispose of any part of his goods at her pleasure to any ciuill vse; as to giuegive away to her friends, to spend vponupon other other outward vses. But yet is she not after such a seruile manner put vnderunder his power, as that vponupon no occasion whatsoeuer, shee may not dispose of any part of the goods, which by the right of marriage are common betweene them.

It is further alleadged, that the Shunamite did not entertaine the Prophet,2. king. 4.9. but first she asked her husband. I answer, it is a cōmendable part for the wife to seeke her husbands consent in euerie thing; but the question is, where such consent cannot be had: besides, one thing it is to giuegive a mercifull releefe; and an other for the wife to bring a man into the house to diet and lodge him; which this woman might not doe, without the consent of the husband; for though there was a mercifull releefe of the Prophet of God in it, yet there was more it beeing a mixt action, in one part of which the husband must hauehave a chiefe stroake.

It is further alleadged, that by ciuill lawes the wife may neither let, nor sell, nor borrow without her husband, and therefore neither may she giuegive. I answer, these are ciuill actions, wherein the husband as the head must giuegive direction: but mercifully to giuegive an almes, is a religious action: besides, the lawes state the wife in a great part of the husbands goods and lands, and prouideth by giuing her a ioynture, or her thirds, that the husband may not depriue her of her right therein: neither by lawe can a man sell his lands simply, vnlesse the wife will giuegive vp her thirds, which plainly stateth her in a right vntounto the goods and lands aboue the seruants and children: the deniall of which, as I said at first, is the maine ground of the former opinion.

Other obiections I hauehave met with not worth the answering, therefore I will not stand longer vponupon this question, leauing it to be considered further of, crauing that wiues would be carefull in subiection to God and their husbands, not to stretch these grounds beyond the rules and ends propounded.

Quest. And here commeth another question to be resolued, whether the husband may beate his wife, to force her vntounto this subiection? Ans. It seemeth no,Husbands may not beat their wiues. although some of reckoning be of the other opinion▪ For, 1. there is no word or example for it in Scripture. 2. No man euer hated (much lesse except he were mad beat) his owne flesh. 3. Her subiection must not be seruill, but as of a member to the head. Obiect. But a man may let himselfe blood. Sol. It is safe in his arme or foote, in children or seruants, but he must beware of letting the heart blood. Obiect. But Christ correcteth his spouse which is deare vntounto him, and yet reteineth p. 397his louelove entire; and so may the husband. Ans. Christ is not the husband onelyonly, but an absolute King. 2. An husband may checke, and correct by admonition, and reprehension; but to proceed to blowes is vnwarrantable, beeing such entire companions, and of the same flesh; yea, condemned by the Fathers, the ciuill lawes, and the Heathen, writers themselues. But what if the wiues mallice be desperate, and incurable? Ans. Take vp thy crosse, make good vse of it, beare as much as possibly thou canst, waite and applie God for her returne. 2. Where thou canst not beare (prouiding that offence by all possible good meanes be auoided, and publike peace not interrupted) the next remedie is the Magistrate: but between husband and wife, both tyrannicall rule, and compulsiue obedience, ought to be banished. Contrarie to this free subiection, is the common vice of wiues, which is to be proud, as Vashti, not enduring the gouernment of husbands; but by vncomely gestures and vnshamefast lookes, and sometime by hote and bitter answers, bewray the vnquietnes of their spirits, when once their owne wills are crossed: farre are they from that meeknes and quietnesse of spirit, which Peter prescribed, as the most comely attire for women; who ought scarce to giuegive thē selues leaue to be out of quiet with others in the family, in the husbands presence, least he be vnquieted, or any way offended.

That the word of God be not euill spoken of.]

These words containe a generall reason, inforcing the necessarie practise of all the former duties. By the word of God, is meant the doctrine of the Gospel, taught, receiued, and professed by beleeuers in all ages, which holy Gospel as it is glorious in it selfe, so ought the glory & honor of it to be preserued, yea and aduanced in all that looke for saluation from it; and therefore no Christian may become so much as an occasion of reproach vntounto it. And whereas the word is blasphemed, either by the words or deeds of professors, the second is here aimed at: our Apostle concluding that then the doctrine of the Gospel is blasphemed, when the life of the professor is not tuned vntounto that doctrine. And yet fu…ther, whereas the life of a professor is vntuned vntounto the doctrine two waies, either by doing that which is prohibited, or else by not doing that which is prescribed; the latter is here especially condemned: namely, a life idly ledde in regard of Christian practises; for the Apostle hath not so directly reprooued vices, as required in women the practise of all the forenamed vertues, vponupon this ground, least the word be euill spoken of: noting vntounto vsus hereby, th… a Christian should be so farre freed from the power of sinne, as that to be idle or negligent in the work of the Lord, is too sinnefull in such a one.

Doctr. Profession without practise, striketh not onelyonly the person professing, p. 398but the word of God it selfe which he doth professe, by occasioning the prophane to blaspheme and scoffe at Gods holy religion:Profession without practise, causeth the holy name of God to be blasphemed. Rom. 2.24. The name of God is blasphemed among the Gentiles thorough you.

Reas. 1. Such is the malice of the deuill, and his instruments, that hating God himselfe, they turne whatsoeuer they can, against God and 1his truth, which is a light discouering their darkenes. Hence doe they not so much maligne the person of a poore professor, who perhaps neuer made nor medled with them, as the light and truth shining in him; yea let God touch one of their familiars, and call him out of such a poisoned companie, that person is presently hated and despised for the truth, which if he did not now hold out, they would louelove and embrace as formerly they did: and consequently a professor by his error, calleth not so much disgrace and malice against his owne person, as against the truth: for let any but a professor sinne, the more would the sinners of the world louelove them as their owne; but if any such offend, or steppe awry, easily shall a man perceiue where the bile is, oh (say they) this is a goodly profession indeede, which giueth them leaue to doe this or that, and exclaime as though the profession were not of God, because the professors shewe 2themselues to be but men. Secondly, the Lord imputeth this sinne not so much to them who doe blaspheme the truth, who are the actors of this sinne, as they who are the moouers and occasioners of the same: Ezech. 36.20. when they entred among the heathen, they polluted my name: that is, the heathen diligently watched the words and behauiours of my people, because they beare my name, and came as it were out of my schoole; but my people beeing not so carefull of my name which was called vponupon thē blasphemed it, iustly causing others so to do. Although therfore men may conceiue that by their bare profession they endanger themselues, yet indeede the dishonour returneth vponupon God and his Gospel: euen as Dauid might thinke that he onelyonly sinned against Vriah, Bathshebe, and his owne soule, yet the Lord telleth him that his sinne was yet more 3infectious, in that he had made Gods enemies to blaspheme. Thirdly, what a iust disgrace is it for the profession of Christ, to hauehave such hangbyes, as whose liues speake, that either they knowe not, or remember not, or affect not, or neglect, yea despise that doctrine by which they expect saluation.

Vse. 1. Let eueryevery professor examine his life whether it bring honour or discredit to the Gospel,Matth. 5 16. 2. Cor. 6.3.Matt 5:162 Cor 6:3 whether his light shine among men, or whether in any thing he giuegive offence vntounto any: for there is neuer a sinne in a professor, but it is hereby doubled, in that he woundeth not his owne soule alone, but many other Christians with himselfe, yea and the Gospel of saluation. No meruaile then is it that the Lord is so ielous in the sinnes p. 399of such men who come neere him, and in whome he looketh to be sanctified; that although he forgiue their sinne wherein they dishonour his name, yet for the maintenance of his glorie, he will visit it in the eyes of men, with the rods of men; whereof we hauehave a pregnant example euen in Dauid himselfe, 2. Sam. 12.14. And whosoeuer they be who belonging to God, hath iustly giuen aduantage to the aduersarie, it will sit neer him, and gnawe his heart euen when the sinne is forgiuen, yea trouble and afflict his soule more then all the afflictions which can besides be laid vponupon him. This was it which made Dauid powre out his verie heart, when the enemie taunted and said, where is now thy God?

The reasons to mooue vsus to beware of staining our holy profession with vnholy practises, are round about vsus. First,Reasons to mooue our care of not staining our profession. if we looke vp vntounto God, how carefull is he that his name be not dishonoured, no not among his enemies, and how much more indignely and vnkindly would he take 1it of his friends? Isa. 52.5. he could not endure his enemies the Egyptians, but would bring his people from among them, because in their tryumph ouer them, they blasphemed his name. 2. If we looke vntounto man, 2whether others, or our selues. 1. For others, they are either godly or wicked. 1Of the godly, some are called, and others vnconuerted as yet. The former we are bound to confirme and strengthen: the latter we may not cast backe, but prouoke, and call on to the liking of our profession: so the Apostle Peter wisheth the Iewes, to hauehave their conuersation honest among the Gentiles, that they might glorifie God in the day of their visitation. 1. Pet. 2 12.1 Pet 2:12And here the women professing religion, are enioyned all these former duties to their husbands, although vnconuerted, that they might winne them, at least that the gospel should not be reiected as a teacher of discord, or as loosing them from any dutie. As for the wicked enemies, whether Papists, Atheists, or prophane persons, all of them watch for some colour thorough thy sides to reproach the truth; but by thy watch ouer thy life, though thou doest not reclaime them who are incurable, yet shalt thou, 1. convince them in their practises, 2. dampe and shut their mouthes, 3. euen in their consciences get reuerence to thine owne person: and thus by liuing without rebuke, shine out,Philip. 2.15.Phil 2:15 yea and rebuke a naughtie and crooked generation.

Againe, if thou considerest thy selfe, 1. as a professor, then art thou set vponupon a scaffold, many eyes are vponupon thee, and after a more publike 2manner thou standest or fallest vntounto many others, and not to thy selfe alone. 2. As a child of the Church, in which respect for thee basely to demeane thy selfe, were not a disgrace to thy selfe alone, but as Salomon speaketh of a lewde child, thou dishonourest the whole house. If Atheists, profane wretches, or Popish persons should despise the ministerie, sweare, p. 400be drunke, ouergrowne with couetousnesse, riot, be loose and filthie in speach, impure or vncleane in action, it is their guise, it were no discredit to the Gospel in comparison, for they are strangers and straglers from the Church: but for a professor to be couetous, wrangling, sitting with drunkards, &c. oh this is a stayning of their whole house. And therefore we may with Dauid wish, that either there were no such Sauls, or that they might liue and die obscurely, that their waies might neuer be declared at Gath, nor their courses published in Askelon, that no vncircumcised might reioyce at their falls, nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor, who in practise will be prophane as Esau was. A great argument it is to keepe many wretches from hainous attempts, least they staine their blood and blemish the house of their fathers; how much more should euerie Christian rising out of the most honourable blood that euer the sun saw, beware of accounting this blood profane?

3Thirdly, if thou castest downe thine eyes lower, what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God? or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light, standing among the sonnes of God, when as indeed he remaineth a foule spirit of darkenes?

This worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men. And here first the Magistrate if he professe the Gospel, must beware least by his course the Gospel heare ill; by beeing as slacke in propounding and prosecuting good things and causes for God against sinne, as those who neuer made any profession. If the Lord shall enquire of the Magistrate, what good constitution for the Church, for the Corporation wast thou a meanes to make in thy yeare?Ethni…us quo modo aliter respondisset: or what wicked custome or practise didst thou break off in thy gouernement? and answer according to truth be made, surely none, what lesse could a contemner of the Gospel hauehave done?

Secondly, Ministers in speciall sort must be carefull that the Gospel which in words they magnifie, be not blacked and blasphemed thorough their lewde and vngodly practises, 2. Cor. 6.3. We giuegive no occasion of offence in any thing, that our ministerie should not be reprehended: But in all things we approoue our selues as the Ministers of God. Well may we wish we had none in the Ministerie like Ophni and Phineas, who when they should allure Gods family to resort to Gods house, make his seruice and sacrifice to stinke euen among the profane; much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons, who are so restles in blacking the liues of Protestant Ministers, that thereby they might disgrace our doctrine and holy profession: but to our p. 401greife we see that as vniustly they hauehave slaundered and belyed those holy fathers of our doctrine, and vnderunder God the restorers of our religion, Luther, Calvin, Beza, Bucer, &c. so too iustly may they take exceptions against the liues of some of their schollers, who yet are maintainers of the same doctrine; some beeing noted with couetousnes, some with riot, some with gaming, others with idlenesse, drunkennes, vncleannes. Wicked Saul is among the Prophets, who can sacrifice to the true God, but yet practise such things as are odious euen to common men, such things as wherein his owne seruants are ashamed to ioyne with him, vnles some monstrous Doeg who is sold ouer to play the sycophant.1. Sam. 22.18.1 Sam 22:18 But w…e be to Iudas, who beeing a disciple, deliuereth his Lord into the hands of the wicked to be scorned, buffeted, and crucified againe, it had beene good for that man, he had neuer beene borne.

Thirdly, let priuate men shewe forth the vertues of Christ; so many as 3professe him, let them expresse his graces, his humilitie, meekenes, louelove, patience, obedience, let it be vntounto him meate and drinke to heare and doe the will of God. Let his attire, words, and actions be such as when report is made of them, men may say, surely this man is a Christian as he professeth, as king Ahaziah readily guessed by the Prophets attire that it was Elias. The name of Christ without the properties of Christianitie,2. king. 1. is a fruitlesse thing; to talke of Christ is not to liue in Christ. Euerie Christian must be not onelyonly the brother and sister of Christ, but after a sort his mother, both in conceiuing him in the wombe of his faith,Luk. 8.22. Thus one wittily alludeth to the Angels words: first thou shalt bear a sonne, & then call his name Iesus.Luke 8:22 as also by bearing him daily into the world by a spirituall and holy life. But how many that professe Christ, and say they expect saluation by and in this name onelyonly, yet can blaspheme him, rent him in their passion into small peeces, they spare not his bodie, his heart, his blood, his wounds, his life, that should but a Iewe heare them, they would more crie out against them then against their owne rulers that put him to death. But this was euer the lot of the sonne of God, to be smitten and wounded in the house of his friends.

Vse. 2. This doctrine reprehendeth soundrie sorts of men. As, 1. such as can willingly or without sorrow of heart see and heare indignities against Christ, against his profession, and professors of his Gospel, and doe not rescue the honour due vntounto them, in their seuerall places: and may it not seeme wonderfull in our eyes and eares, that the verie Turkes who account of Christ but as a great Prophet, and powerfull in word and deed, should make it such a capitall transgression, so as they inflict death vponupon that man that speaketh blasphemie against Iesus Christ: and yet we that are Christians who professe Christ not a great Prophet, but the Lord of the holy Prophets, the Sauiour of the world and our p. 402Sauiour also: fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies, oathes, imprecations, reuilings, and whatsoeuer most wretched speaches against God, his Christ, his Saints, and dearest seruants. What is this other then a treading vnderunder foote that blood which should hauehave washed vsus? 2. other professors there be that make sure account of their iustification, and saluation by Christ; and yet looke to their sanctification which inseparably follows the former as the shadow the bodie, there the want sheweth that they hauehave not that hope they made account of, in that they purge not themselues, but as foule as they were, as blacke are they still: the spirit hath not powred out that cleane water vponupon them which hath washed them from their filthinesse; but wretched couetousnesse hangs vponupon one, enuie and malice clingeth to another, filthie speaches proceed from a third, and the fourth is no changling. And doth not this make the name of God blasphemed. 3. A third sort there are, who take themselues farre afore either of the former, and perhappes hauehave some sound grace in their hearts, and yet not watching ouer themselues, nor giuing their hearts vntounto this doctrine, remit of their care and diligence, and stand not so fast but that by some fearefull fall or other, they dishonour at once God, his word, themselues, and their profession; who although they can truely say, my course is not that of the swearer, curser, drunkard, adulterer, nor of such as are altogether profane, yet be becomming slauish to some one lust, or by slyding into some one vnchristian action, they more dishonour God, (especially if they be of more note) then some other men by a thousand othes, or periuries.

Rules so to carie our selues, as we staine not our profession.Quest. But how shall we so carrie our selues in our profession, as the word of God be not euill spoken of? Answ. Laie vp these rules of direction. 1. Get a good and reuerent heart, which may thinke and conceiue 1highly of the word, which offreth thee, and putteth thee in possession of so great things, and worketh out such things in thee and for thee: For that which we louelove and admire, we will be carefull least by our default it …eare euill: get knowledge, conscience and affection to hide it in thy heart,Deut. 6 6.Deut 6:6 which if it magnifie it, so will thy speaches and actions also. 2Secondly, neuer professe that in word, the power of which thou meanest to denie, but gird thy loines with the girdle of veritie, for then wilt thou hold out an ornament of that thou first professedst. Dissimulation is spunne with a fine thread, vponupon the loome of an hypocriticall heart; but the web of it is like the Gentlewomans cobweb lawne, which is rather for shew then vse. Colours cannot continue, nor a grape which onelyonly cutcheth or hangeth on a briar, can growe without vnion vntounto the naturall vine: so will it be with men, who make shew of beeing gouerned p. 403by Christ, and yet meane not to forsake their swearing, lying, gaming, worldlinesse, and other their lusts. Such as these who are no better then bryars, I would aduise to keepe them in the wast, and come not within Gods garden, which is no place for them, nor within the pale of Christian profession, for the Lord will not hold them guiltlesse who thus take his name in vaine, and the axe and the fire will meete them, if they stand in the grounds of this good husbandman. Thirdly, in eueryevery 3thing more regard Gods name then thine owne: as one that art taught to praie for the hallowing of Gods name, before forgiuenesse of thy sinne, or thine owne saluation: a man carefully auoideth the branding of his name: he will redeeme and rescue his name if it be hazzarded with all that he is worth, and much more should we doe Gods. Fourthly, tender thine owne credit, not for selfeloue, but for the louelove of God; a 4good thing it is to keepe the heart cleane, but so to stand vponupon the cleanesse of the heart, as not regarding the fame that goeth vponupon him, is a great sinne: for a good name, especially in a professor, is a very precious oyntment. Fiftly, take not all the libertie thou maist, but sometimes 5depart from thy right, before thou wilt dishonour the Gospel; Christ in this case departed from his right, and paid custome, so did his Disciples; whose blessed example they imitate not, who take all their libertie, and …ake in all that carrieth a shew of right, and neuer regard what euill will follow of it: whereas the heart must make answer here to two questions, What is this my right? and then, will it doe my profession no wrong? then may I take all my right, and vse my libertie, or else I may not. Sixtly, praie with Dauid, Lord let no man be ashamed because of mee. 6What a greefe and cut would it be for thee, who hast not laid aside forehead with conscience, to heare the Papists triumph because of thee? and the Atheists and scoffers because of thee to say, oh these be the stamp of professors, of gospellers, of holy men, and brethren, Bible-bearers, and Church gadders; they are all of a straine, I will beleeue neuer a one of them all: what shall thy pride, couetousnesse, crueltie, loosenesse, cast dung in the faces of all Gods children? doth not the offence of one of Christs little ones bring woe inough, but thou must offend eueryevery one of them? oh then very great is the necessitie of that request, that none of them be offended because of thee. So much of the duties of the younger women.

Vers. 6. Exhort young men likewise, that they be sober minded.

These words containe three points in their order to be considered. 1. The persons to whom the precept is directed, or whom the precept concerneth, namely, young men, who must be taught, and dealt with as well p. 404as any others. 2. The manner how they must be dealt withall, Exhort. 3. What they must be exhorted vntounto, that they must be sober minded. From each of which, we learne a profitable instruction.

Young men must order their waies by the word.Doctr. Out of the first point we are taught, that young men must looke to their waies and conteine themselues in their duties, as well as others, of whose courses the Lord taketh as good notice as of others. For, 11. here the Minister is giuen in charge, to teach them as well as others. Peter must feed lambs, as well as sheepe, and they beeing a great part of the Church, must honour God in their places, as well as the auncient in 2theirs. 2. If the Pastors and teachers hauehave the ouersight of them, and must as well watch ouer their soules, as others, then must they also for this cause obey them,Heb. 13.17.Heb 13:17 and be submitted vntounto them. 3. If the word be 3directed vntounto them, as well as others, they as well as others must be directed by it. But Iohn writeth as well to young men, as the older, and to children,1. Ioh. 2.1 John 2 aswell as fathers. Salomon aduiseth the young man, to remember his creator in the daies of his youth: & Dauid, to redresse his waies according to the word.

Vse. 1. This doctrine reprehendeth a common error in the world: for generally men thinke that religion and attendance vntounto the word, is for old age;Experience wisheth vsus to strike on the iron while it is hote: straight a tree while it is a twigge: worke waxe while it is soft: and heale a sore while it is greene. but as for youth, it must sow the wild oates, it must hauehave his course; young men must settle themselues in the world, and ground their estate first, for other matters they hauehave day inough before them to mind them in: and from this first error proceeds a worse, that the religion of this age for most part, is but promises without practise, and those promises but hypocrisies without any soundnesse. But all this is but the wisedome of the flesh, euen sensuall and deuillish, cleane contrarie to Gods wisedome, which vrgeth the young man, if euer he would be setled, in a good estate, to found it in the remembrance of God: and asking the question how a mans life should be rightly ordered, propoundeth it in the person of the young man, because that is indeed the age of right reformation. For settle the soule vponupon his lees of sinnefull lusts, custome in sinning prooueth another nature, and in continuance becommeth vnchangeable, and incorrigible. Let a man through his youth set his face against heauen, and blaspheme the religion of God, it shall be as hard for a blackmoore to chang his skin, or the leopard his spottes, as for such a one who hath beene accustomed to euill,Ier. 13.23.Jer 13:23 to learne to do well: for the curse is commonly passed against them, who hauehave beene so long fruitles,Heb. 6.8.Heb 6:8 neuer more fruit grow vponupon thee: and what other can the ground that bringeth nothing but thornes and bryers expect, but that the end of it should be to be burned.

Vse. 2. Let this be a motiue vntounto all young men, to looke betime to p. 405the ordering of their waies, and if God call timely, as he did young Samuel, earely in the morning, beware of running another way, but with him answer, speake Lord, thy seruant heareth: and the better either to perswade them to the obedience of this precept, or else to leaue them the more excuseles in the departure from their dutie, I will 1. by some reasons inforce the dutie:Reasons to mooue young men to looke timely to their waies. and 2. prescribe some meanes for the more happy practise of the same.

For the former. First, that age is the haruest and summer, in which whosoeuer sleepeth, is the sonne of confusion, but he that gathereth, is 1the child of wisedome. It is with grace as it is with grafts,Prou. 10.5.Prov 10:5 there must be a time of insetting, and a time of outgrowing, and both these must be seasonable, before fruit can be expected: the seed must be sowne in youth, that must come vp in age, nip a blossome in the spring, and where is the hope of autumne? We can conclude that a man borne to nothing, if he idle out his youth, and applie his hands to nothing, is so farre from likelihood of proouing a rich man; that he cannot escape ragged clothing, (as Salomon speaketh) but needs must hee beare a wallet, and die a beggar: and how is it that we want wisedome accordingly to conclude, that where Sathan can make youth vnprofitable, little good, nay much spirituall beggarie may be expected, in all other ages through the life.

Secondly, another reason the Apostle Iohn vseth, I write vntounto you young men, because yee are strong: 1 Ioh. 2.14.1 John 2:14young men are called out to beare 2the heat of the day, because they are in their strength, and are chiefe champions either for good or euill. If then their strength be spent in the practises of pietie and religion, such workes are so much the more excellent, because they are performed with more courage, zeale, strength, and resolution. But if vntounto any vice they powre out their strength, or stand the patronage of any sinne, their actions are so much more sinnefull, and outragious, by how much they are more violent; wherein although for the time they may reioyce, yet let them know that they shall come vntounto iudgement, at what time they must be counteable for all their strength, and the imployment also of it. Againe, in regard of this strength, they are most fit for the spirituall combate: strength is for warre, saith Rabsachie, and therefore if they could not heretofore be Preists vntounto this seruice, yet let them now serue as voluntaries vnderunder the Captaine Iesus Christ, then any longer abide vnderunder the colours of his enemies.

Thirdly, for young men to be early graced, is a beutifull sight in the eyes of God and his children: it filled Paul with ioy to remember Tymothies 3timely faith:2. Tim. 1.4, 5.2 Tim 1:42 Tim 1:5 When Christ saw but some ciuill vertues in a young p. 406man (otherwise bewraying many great corruptions) so louely were they vntounto him,Mark. 10.21.Mark 10:21 that it is said, he loued him: When children crie Hosanna, what a great prouocation of the elder sort is it, of which the Lord will make great vse to their shame and conuincement: that as it was a shamfull rebuke to the Israelites, when Christ said of the Cananite, surely I hauehave not found so great faith in Israel: so shall the elder sort be confounded, when he shall say, surely I hauehave not found so great faith, zeale, knowledge, obedience in rulers, fathers, masters, as in prentizes, seruants, children. Or as he prouoked the Pharisies, Iohn came in the way of righteousnesse, Matth. 21.32.Matt 21:32and yee beleeued not, the Publicans and harlots beleeued him, and yet when you saw that, you neither beleeued, nor repented of your vnbeleefe, verely, I say vntounto you, that Publicans and harlots shall enter into heauen before you: so shall it be said; The elder sort receiued not the word, but many of the younger sort were diligent hearers; and when the elder saw this, yet repented they not to beleeue it: verily the younger shall be gathered into heauen before the elder, who without timely repentance, shall neuer come there.

4Fourthly, young men had need call their waies to remembrance, that their consciences may hauehave peace in the testimonie thereof, when they are older: for the vanities of youth vexe the heart many yeares after. Dauid praied against the sinnes of his youth,Psal. 25.Ps 25 not without a bitter sence and sting of them. It was the voice of Ephraim, Ier. 31.19. I was ashamed, yea confounded, because I did beare the reproach of my youth: God may now in thy youth suffer thee for want of knowledge and conscience, to be senceles of thy most grosse sinnes, as Iosephs brethren were; but afterwards if thou belongest vntounto him, he will waken thy conscience, and make the thought of them as bitter as euer the practise of them was pleasant, when they shall fill thee with trouble of conscience, and make thee call great things into question; yea bring thee not onelyonly to doubt of thy effectuall calling to grace, but almost to despaire of thy saluation, especially if thy sinnes of youth by long continuance be grown into customes, and can hardly therefore be subdued, euen then when thou art conuerted. Wouldest thou be fenced now against all these afterclappes? Now is the time wherein thou maist preuent such afflictions: Nay more, thou maist by drawing neere vntounto the Lord, and bearing his yoke in thy youth, laie the foundations of thy comfort in any future affliction, during the daies of thy pilgrimage, as Iob did: the one & thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vntounto his comforts, and hopes, through the recalling vntounto minde, the innocencie and vprightnesse of the former part of his life: As Hezekiah also did, who when sentence of death had passed from the p. 407mouth of God and his Prophet against him; had no such hold of comfort elsewhere, then in calling to mind the innocencie of his life, a testimony that he was in couenant with God, and might looke to see the goodnes of the Lord in the land of the liuing, Remember Lord, Isa. 38.3.Isa 38:3how I hauehave walked before thee in truth, and with a perfect heart.

Now for the helpes furthering this dutie.Helps to the former dutie. Prou. 22.13.Prov 22:13 1. Young men must take notice of that great bundle of follie, which is naturally bound vp in their hearts, the corruption of that age beeing such, as needeth not any occasion without it selfe, to cast it downe. 2. That the meanes to redresse 1it, is the studie of the Scriptures, vntounto the rules whereof they must 2hauehave regard, and not to the examples of men.Psal. 119.9.Ps 119:9 3. That if they will 3needs be giuen to imitation, then must they imitate not the most, but the best of that age: such as was young Daniel,It was a great commendation of Origen, that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. who in tender yeares was able to vtter knowledge, Dan. 1.4. young Samuel, who so soone as he is weaned, must stand before the Lord, 1. Sam. 1. young Iosiah, who at eight yeare old walked vprightly, 2. King. 21. young Timothy, who knew the Scriptures of a child; yea of Christ himselfe, who increased in wisedome as in stature; so as at twelue yeares olde he was able to confound the Doctors, and great Rabbies of the Iewes. 4. That against all the discouragements they shall meete withall from men, as 4that they are too forward, soone ripe, and young Saints, &c. they must oppose the Lords good pleasure, who requireth firstlings, first fruites, first borne of man and beast; the first monethmonth, yea and first day of that monethmonth, for the celebrating of the passeouer: and delighteth in whole and fat offerings, not in the lame, leane, and blind sacrifices which his soule abhorreth; for of all the sonnes of men, the Lord neuer tooke such pleasure, as in such who were sanctified euen from the wombe. Some of the learned call men to the timely seruice of God, from the allusion of Moses rodde, Exod. 3. and Isaies vision, cap. 9. both of the almond tree, because of all trees that soonest putteth forth her blossomes: how sound that collection is, I will not stand to enquire, onelyonly this is true, that such as would be trees of righteousnesse, and knowne to be of the Lords planting, laden (especially in their age) with the fruites of the spirit, must with the almond tree, timely budde and blossome, and beare, that their whole liues may be a fruitfull course, whereby God may be glorified, and themselues receiue in the ende a more full consolation.

The second point in the verse is, The manner of teaching young men, Exhort young men: so, 1. Tim. 5.1. Exhort old men as fathers, and young men as brethren. The scope of the Ministerie is, to draw all men to dutie, and beeing ordained of God out of his singular louelove for the p. 408winning of men, all the duties of it must be performed in such louing manner, as that men may be rather wonne and drawne, then forced thervnto; yea euen young men, who for most part are headlesse and furthest from dutie, must by the spirit of meeknesse be restored and reclaimed.

The Pastor must sometimes entreat, where he may command.Doctr. The Pastor is not alwaies to vrge and vse his authoritie, but sometimes he must lay it downe, and in some cases where he may by the word command, he must rather choose to entreate. Paul in all his epistles seldome commandeth out of his authoritie (although Apostolicall, & aboue the authoritie of ordinarie ministers) but euer almost perswaded & entreated out of his louelove. Thus he dealeth with Philemon for the receiuing of Onesimus, Though I hauehave much libertie to command, yet I rather beseech thee, ver. 8. For might not he hauehave commanded a Christian, to remit an iniurie, and receiue a Christian seruant vponupon his repentance? and yet he besought him so to doe.Magis docendo quam iubendo, monendo quam minando. Aug. epist. 64. And thus although we want not power to command men vponupon their owne perill, and so fasten Christian duties vponupon them; yet we rather entreate men to be reconciled vntounto God: yea we are to beseech and exhort men in the Lord Iesus, that they encrease more and more, &c. 1. Thess. 4.1. And the Scriptures are so delighted with this manner of teaching by exhortation, that the speciall worke of the ministerie is called by this name, Act. 13.15. the men of Antioch came to Paul and Barnabas, and said, If ye hauehave any word of exhortation say on: and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath. We heard cap. 1.9. that the Minister must therefore hold fast wholesome doctrine, that he may be able to exhort, as though this were all he had to doe.

But here must be great wisedome and circumspection vsed; for although the Minister is often to turne his power into prayers, and threats into entreaties, yet must be beware that he so lay not downe his authoritie, as that the word loose any, but abide still a word of power to command; obseruing wisely to this purpose these two rules. 1. So to exhort as that the consciences of men may conclude, that euen there where he perswadeth and entreateth, he hath power to command and terrifie, though in his louelove he lay downe that power for the present. 2. That he doe not there exercise lenitie, where the case requireth seueritie, nor mildnesse when the case requireth the worke of seruent zeale. As, first, where sinne waxeth bold, the Minister must put on boldnesse. If a calfe stand before Moses, it is a case wherein the mildest man vponupon the earth, must forget his meekenesse, and cloath himselfe with zeale for the glorie of God. Sometimes the Minister is to deliuer the word as it were in a soft and still voice; and sometimes he must change his coppie, and lift vp his p. 409voice like a trumpet, to shewe Iudah his sinne, and the people of God their transgression. Secondly, when admonition and exhortation will not serue to cut off sinne, but there is rather a reioycing in it. Here Paul himselfe will put on his authoritie, 1. Cor. 5.2. & 13. put away from you that wicked man. Thirdly, when the ministerie is, or is like to be drawne into contempt, then especially must it put on power, and authoritie. This was the practise of the Apostles, who were forced often (partly by the low estimation of the simple and ignorant, who esteemed of the preaching of the Gospel but as foolishnes; and partly by the malitious oppositions of the false Apostles, who depraued their ministerie as weake and vnlearned) to be long in the challenging of their calling, power, and authoritie: see 2. Cor. 10.2.8. &c.

Vse. 1. Ministers must labour wisely to discerne betweene persons and actions, as Ioseph did betweene the persons and causes of Pharaohs butler and baker, and speake differently to the tractable and stubborne: children and seruants must not be dealt with alike. Christ spake not to the Priests and people alike: nor Iohn Baptist to the Iewes and Scribes alike: nor Paul to the Galatians and Ephesians alike: but Gods mouth must separate the pretious from the vile:Iude 23.Jude 1:23 Compassion must be had vponupon some, but not all, others must with feare be pulled out of the fire; neither may the Publican and Pharisie looke for the same sentence and iudgement. 2. Whereas men cannot endure preachers, who leaue exhortation, to thunder out damnation; let them know▪ that if their sinnes be growne bold as an harlot, and the word of meeknes cannot preuaile against them, we must then come with a rodde, and not the spirit of meeknes: otherwise as Christ was most meek in his life and doctrine, so should his Ministers be also.

The third point in the verse, is the vertue commended to the practise of young men, and that is, the grace of sobrieeie, which moderateth the minde in the lusts and affections in generall: and is not to be restrained to that outward sobrietie, which is opposed to intemperance in meat and drinke: for it is taken for graunted, that intemperance must be nipt in the head, and broken in the shell, before it be hatched and outwardly produced into the life. This appeareth, 2. Tim. 2.22. where Paul in other words prescribeth the same dutie vntounto Timothie, flie the lusts of youth: not meaning thereby such vncleannes and lasciuious filthinesse wherewith gracelesse young men were carried away, for Timothie was now of such grauitie as befitted an Euangelist, but he would preuent in him all that violent course and carriage of affections, vntounto which that hotter age is more propense; not fearing that Timothie would breake out into filthy vncleannes of lusts so much, as least his youth should carrie him to rashnesse, p. 410pride, selfe conceit, and so cause him to fall through too much confidence.The … of sob…ie…e very … commended to young men. Eccles. 11.10.Eccl 11:10 Now how fitly is this precept directed to young men, the sinne of whome is the strength of lusts. Salomon himselfe ascribeth this to their age, to carrie much indignation, wrath, griefe in the heart, and much euill in their flesh: that is, many noysome and troublesome lusts, wherewith through their heate they are assayled. Of their presumption and ouerweening themselues, wee hauehave instance in the young man, All these hauehave I kept from my youth. Of their want of consideration and experience in another young man, who heedlessely went on to destruction, as an oxe to the slaughter,Prou 7.22.Prov 7:22 or a foole to the stocks; euen so went he. Of their rage and heat with vnadvised rashnes, in Rehoboams yonger counsellers,Seething pots cast off a deale of scumme. stirring vp their master to needles terrors and threats. Of their prodigalitie and vncleannes, in the younger brother called the prodigall sonne, who spent all vponupon harlots: all which things are not spoken to free other ages from such inordinate lusts: for naturall corruption is not idle in any age, but incessantly is hatching euill motions and actions; but of all ages youth is most fertill and abounding (as the fattest grounds with weedes) with all wicked inclinations, vicious and raging affections; and there is no vice vnderunder the sunne vntounto which it is not after a speciall sort subiect, that it is a singular fauour of God for a youth so innocently to passe ouer his younger yeares, as that some notable blot or inconuenience cleaue not to him, which perhaps long after craues his seruice, or addeth vntounto his sorrowes.

Reasons to enforce the duty.But if these be not reasons weightie enough to drawe young men to this grace of sobrietie, we might adde many moe. As, 1. to satiate ones 1selfe with his owne wayes, argueth an heart declined from God, Prou. 214.14. 2. The Lord himselfe mocketh vnbridled youth, Eccles. 11. which is a most seuere iudgement: for God neuer laugheth at vsus but we hauehave cause to weepe: that which men laugh at as a tricke or touch of youth, or some light slippe, the Lord laugheth at, because it is to be brought to a more righteous iudgment and consistorie. 3. What a fearfull 3sinne and iudgement it is to be giuen vp to a mans owne hearts lusts, se… Rom. 1.26. and Ier. 9.14.15. 4. The commandement of God, Eccles. 411. Put away anger, &c. Oh but we shall depriue our selues of the pleasure of our liues: but the wise man hath an answer readie, that youth and morning is but vanitie, that is soone gone, and without great heed lost irrecouerably.

Meanes of practise.Now the meanes to attaine this vertue. First, beginne at the heart, be sober minded, get an humble heart, which will frame to an humble carriage 1in behauiour, speech, apparell: for the smalnesse of a man in his own eyes crosseth those ouerweenings, and ouerdeemings of youth, whereby p. 411they thinke they knowe more, can doe more, and better then the auncient; it will make them suspect all their counsells, which if Rhehobams young men had done, they had preuented that great rent of the kingdom at that time: it will make them sit silent before the elder, and suffer themselues to be lead by their experience. Secondly, consider that these inward 2lusts are great sinnes, though they neuer breake out into externall actions, which naturall men see not so to be, and therefore not seeing the vglinesse and bitternes of them, cannot come to detest them. And this is the reason, that they are swallowed lightly and carelesly of the most, and men take entire acquaintance with them, because Sathan and our owne corruption hauehave caused vsus to tast little else then the apparant sweetnesse of them. Thirdly, because Dauid taketh it for graunted, that these filthie 3lusts must be cleansed by the word, thou must be subiected vntounto the word, which as pure water washeth the soule from such impure lusts: and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart, discouereth the loathsomenesse of such ghests as hauehave taken vp the roome, causeth him to flie them, and himselfe for them, and giueth some newe strength to purge this filthie stie and vncleane cage of his, by mortifying his flesh and the lusts of it: with the word therefore ioyne effectuall prayer, for the powerfull working of the spirit, Psal. 51.10.11. Fourthly, fence thy selfe with the feare of God, that beeing once 4washed, thou maist not returne againe to foolishnesse; the feare of God onelyonly is a welspring of life, to make a man auoide the snares of death. It kept Ioseph a young man from sinning against God, bridled Dauid from hurting Saul when it was in his power; restrained Ionathan from selfe louelove, 1. Sam. 20.13, 14. To the same purpose maketh that counsel of the Apostle, 2. Tim. 2.22. flie the lusts of youth: Timothie might aske how should I be able, the answer followeth, followe after righteousnesse, &c. that is, get to thee such vertues as may be speciall preseruatiues against them, among the which the feare of God is most excellent, for beeing the beginning of wisdome, it teacheth wisedome to looke vntounto, and order the heart, in the first risings and motions of any lust. Fifthly, 5vse sparingly Gods creatures of meate and drinke, walke in thy calling, beware of delicacie, excesse, riot, which are mothers and nursers of these lusts; and yet so frequent and bold, that they may be read in the foreheads of many of our youth. Thus much I thought good to adde to the things which were formerly spoken of this vertue.

Ver. 7. Aboue all things shew thy selfe an ensample of good workes, with vncorrupt doctrine, with grauitie, integritie,

8. And with the wholesome word which cannot be reprooued, that hee which withstandeth, may be ashamed, hauing nothing concerning p. 412you to speake euill of.

Hauing propounded the seuerall precepts fitted to all ages of men and women, the last whereof was vntounto young men, our Apostle here inserteth a precept vntounto Titus himselfe: whence it is probably gathered, that Titus was now a young man, as Timothie also was, in the same office of an Euangelist:1. Tim. 4.12.1 Tim 4:12 and beeing a Minister, in him he closely againe instituteth eueryevery Minister, notwithstanding he hath beene most ample in that argument; as though Ministers could neuer sufficiently be instructed. In these two verses, we will consider two things, 1. a precept: 2. an inforcement of it. The precept is, That Titus shew himselfe an example to others: for as all the persons formerly taught, so more especially the last sort, namely young men for the slipperines of their age, need the benefit of good example aswell as good doctrine and counsell. And this exhortation is enlarged, by setting downe wherein Titus must become an example: which is done, First, more generally, In all things; we read it, aboue all things: others aboue all men: which readings may be true, and grounds of good instruction, but I take the first aptest to the place. Secondly, by a more particular enumeration of shining vertues: as, 1. vncorrupt doctrine: 2. good life fruitfull in good workes: and these not one or two, or now and then in good moods, but there must be a constant trading in them throughout a graue and pure conuersation. 3. there must be ioyned gratious speaches and words; for I take it fitliest interpreted of priuate communication, described by two necessarie adiuncts:foreign. 1. it must be wholesome, 2. vnblameable, or not liable to reproofe.

The inforcement of the precept, is taken from the end or fruit of it, which is twofold, 1. shame, 2. silence to the withstanders, and opposers. And thus the generall scope of the verses is, as if he had more largely said, That this thy doctrine, O Titus, thus aptly applied to all sorts of men, may carrie more weight and authoritie with it; see thou that (considering thou art set in a more eminent place, and clearer sunne, and hast all eyes beholding and prying into thee) thou shew thy selfe a patterne, and expresse type wherein men may behold all these graces shining in thine owne life: let them looke in thy glasse, and see the liuely image of a graue and pure conuersation, which may allure them to the louelove of the doctrine which thou teachest; let them heare from thy mouth in thy priuate conferences and speach, nothing but what may worke them to soundnesse; at the least, keepe thou such a watch ouer thy tongue, as that nothing passe thee which may be reprehended: and hence will it come to passe, that although thou hast many maliciously minded men, seeking by all meanes to oppose thy doctrine and life; and p. 413to destroie the one by the other, these shall either be put to silence, and hauehave nothing to say: or if they take boldnesse to speake any thing, it beeing vniust, the shame shall be remooued from thee, and fall iustly vponupon themselues; and all the reproach shall returne home to their owne doores.

In the precept I will briefly note one or two things, because all the particulars of it hauehave beene handled in the former Chapter. In generall therefore obserue, that

Doctr. 1. In euerie Minister there ought to be such an harmonie, betweene good doctrine, and good life,Concent of good life and good doctrine make a sweete harmonie in a Minister. The priest might not come to the temple without the sound of his bells. as the latter may be a strong euidence of the former, and both of them exemplarie to his people in publike and priuate. First, there must be doctrine, else let his life be neuer so good, it is a dumbe shewe, should not the sheepheard feede the flocke, saith the Lord? the first thing in that strait charge to Timothie, is to preach the word, to be instant in season, out of season: herein is the Minister a debter vntounto God, 1. Cor. 9.16. a necessitie is laid vponupon me, and woe vntounto me if I preach not the Gospel: a debter also vntounto his people, Rom. 1.14. and therefore as much as in him lyeth, he must make conscience of discharging this debt.

And this consideration by the way, may put ignorant and dumbe ministers in minde of their wofull estate, in that they want these letters of orders, whereby the Apostle prooueth himselfe to be a Minister of God: 2. Cor. 6.7. among other notes whereby he iustifieth himselfe to be an approoued Minister of God, this is one, that he carried the word of truth. And againe, it stoppeth the mouthes of many ignorant people, that plead strongly against themselues in the want of a preaching Minister: We are well enough, we hauehave an honest and peaceable man, he cannot preach indeede, but he liues as well, and doth as much good as if he preached, we would not change him for the best preacher of them all. But where is this harmonie of doctrine and life in such a one? know we not, that the best liues of the best men, are but seruants and attendants to their doctrine, and like the miracles of Christ, which serued to prepare, confirme, prouoke, and condemne, but conuerted not the beholders? this is the worke of the Gospel in the ministerie of it, which is the power of God to the saluation of euerie beleeuer. Was it euer heard that a dumbe Minister by his life conuerted a soule to God? and what is his life, but a liuing out of a lawfull calling? an iniurious robbing men of their goods, which he before God hath no right vntounto? and a cruell murthering of their soules for want of knowledge? And if the question were made to me, whether good doctrine or good life might better be spared in a minister, I should answer readily, that to preach well, and liue ill, were farre p. 414better, and more eligible, then to liue honestly, and not to preach, seeing the former bringeth ruine vponupon himselfe alone, this latter both vponupon himselfe and his people.

Secondly, as there must be good doctrine, so there must be good life too, for a Minister may not thinke he hath done enough, when he hath taught others, if himselfe yet remaine vntaught: like some statue which pointeth the way to passengers, but it selfe standeth a stocke still and mooues not: but he must first be a good man, and then teach others so to be. In the old Testament, the Priest must first be cleansed himselfe, and then cleanse others: first wash himselfe, and then sprinkle others, first sanctifie himselfe, and then others: so in the new, we must first become lights our selues, and then enlighten others, first approach neere God our selues, and then bring others before him: for this is the propertie of a good sheepheard, to goe before his sheepe, that they may followe him. But all this while we may not thinke that the authoritie of the word standeth vponupon the good or bad life of men, which hath a better bottome of his owne to stand vponupon, but yet it is a further seale of the truth of it vponupon the simple, and that sundrie wayes, which I will not stand vponupon.

These two make a sweete harmonie, especially within a mans owne conscience, when he can appeale vntounto his fellow-ministers, as Paul to Timothie,2. Tim. 3.10.2 Tim 3:10 and say, you hauehave fully knowne my doctrine, my manner of liliuing, &c. and vntounto the consciences of Gods people, calling them to witnesse both of his painfull preaching, 1. Thess. 2.9. as also of his holy and vnblameable behauiour, vers. 10. yea euen vntounto Gods tribunall, with much comfort at the ende of his dayes, as Paul did, Act. 20.19.20.26. Which two as they must conspire, so the minister is to be an example in both, 1. Tim. 4.12. be an example in word, conuersation, &c. The Apostles were as lights vponupon hills, as starres in the heauens. Pastors are called to be patternes to their flockes: 1. Pet. 5 3.1 Pet 5:3the great Pastor of the sheepe our Lord Iesus, set himselfe a coppie vntounto all Christians, both in holy doctrine, and in blessed example of life.Ioh. 13.15.John 13:15 Great is the force of godly example, especially in the Pastor, both to the beleeuer, to prouoke him, and to the vnbeleeuer, either to bring him to a liking of the religion of God, or to condemne him, who hath both seen & heard, & yet hath not beleeued; euen as Noah condemned the old world by making of the Arke: which are the reasons, why the Lord hath euer scattered some of his children here and there, a saint or two euen in Neroes house, a Lot in Sodome; and as a lilly riseth vp sometimes among thornes, so doe the sonnes of God in the midst of a froward generation, that they might shine as purer lights in the darkenes of the world round about them.

Vse. 1. These are true notes to discerne a true Minister by pure doctrine, p. 415and holy life. If you consult with a Papist, he will decypher you one of his Priests, by his mitre, crosyer staffe, copes, and other garments; by his oyntings, shauings, &c. which indeede are markes of the beast: but not a word of life and doctrine, whence we know them to be theeues not entring in by the doore, but by the window, to robbe and steale. 2. This requireth the presence and residence of the minister with his flocke; for if hee be ordinarily absent, how can he be an example vntounto them? Thirdly, it proclaimeth woe vponupon them, who by contrarie practise to their preaching, giuegive occasion of stumbling to the people, as Elies sonnes did: better it were that such had neuer beene borne, then so to strengthen the hands of sinners, besides that by his owne mouth he shall be iudged. Fourthly, it stirreth vp the men of God to care of their liues:Reasons to stir vp the men of God to care ouer their liues. to which we in this calling might be mooued by sundrie other strong reasons. 1. We stand before God, and therefore we must put off our shooes, wash and cleanse our selues. Ier. 15.19. If thou turne, thou shalt stand before 1mee. 2. We shall be better enabled to our duties, both because God 2teacheth his secrets to his seruants the Prophets: Amos 3.7.Amos 3:7as also the doctrine shal be more acceptable, and lesse excepted against. Herod heard Iohn, because he was a good man. 3. We else pull the sinnes of many vponupon vsus, 3and harden a number in the same sinnes; the wicked Iewes could alleadge the Priests examples for their Idolatrie, Ier. 44.17. and Ioh. 7.48. Doe any of the Rulers and Pharisies beleeue in him? 4. He that diuorceth 4godly life from pure doctrine, shall be the least, that is, hauehave no place in the kingdome of heauen. Fifthly, it teacheth all hearers to take benefite by the examples of their teachers, who labour faithfully in the Gospel among them: for must we studie to shew our selues examples in vaine? Philip. 3.17. Brethren, be followers of me: and 4.9. The things which yee hauehave heard and seene in me, those things doe. Heb. 13.7. Remember them that hauehave the ouersight of you, whose faith follow, considering what hath beene the end of their conuersation. The examples of the godly are called a cloud of witnesses, to put vsus in minde,Heb. 12.….Heb 12 that as the Israelites were mooued as the cloud mooued, so should it be with vsus: cast our eyes vponupon the cloud of the faithful pastors, especially to follow thē so far as they follow Christ, which who so refuse to doe, they hauehave three feareful witnesses against them, the word of God, their owne consciences, the Ministers liues. And here we must be put in mind to go one step beyond ordinarie: for many cast their eyes vponupon the examples of their Ministers, to spie if they can obtaine some libertie to the flesh, through their frailtie: but if they cannot, the most thinke it sufficient that they can commend them for good men, and goe no further: whereas they ought to be transformed into the pattern, not only of our doctrine, but euen of our liues so farre as p. 416we follow Christ.

It is possible for a man by grace to liue vnblameably.Doctr. 2. We hence obserue further, in that the Minister must so order himselfe in regard of publike and priuate courses, actions, and speaches as he may not be reprooued, that it is possible for a man by grace so to liue as he cannot iustly be blamed.Luk. 1.6.Luke 1:6 Zacharie and Elizabeth liued without reproofe. 1. Thess. 2.10. Ye are witnesses, and God also how holily, iustly, and vnblameably we liued among you. And because it may be alledged, yea indeed Apostles, and some choise extraordinarie men and Ministers, one of a thousand may attaine hereunto, but we ordinarie men may not looke for it: the Apostle Iames answereth, and affirmeth that the endeauour vntounto it, belongeth vntounto eueryevery Christian professing religion,Iam. 1.27.Jas 1:27 in that he calleth the religion it selfe pure, and vndefiled: and if he be said truely to liue without reproofe, who after his effectuall calling cannot be iustly charged with any grosse or open sinn, no doubt the Lord hath many ordinary Christians abroad, who by his grace hauehave attained to liue without reproofe.

Vse. This reprehendeth many, who not hauing learned thus much in Christs schoole, can beare out all their grosse vices and misdemeanours hereupon; What, we are but flesh and blood: and men are but men, and not Angels, and all men are sinners, we cannot be Saints, and thus swallow deadly things vnderunder the colour of humane frailtie, as though euen in humane frailtie, such an vnreprooueable life could not be attained.

2. EueryEvery man must aime at this white to liue without reproofe, and the meanes are these.Meanes to attaine to an vnblameable life. 1. To beware of sinne, in regard of God, and of conscience, and not onelyonly in regard of men: the conscience must hate 1sinne, because God hateth it, and not because men will crie out against some sinnes. And this will bring a man to obey God in all things, euen in one commandement, as well as another: which he must doe that must liue without reproofe, for he must hate all the waies of falsehood. Notable is that place to this purpose, Psal. 119.6. Then shall not I be confounded, 2when I hauehave respect to all thy commandements. 2. Stop occasions of 3sinne; auoid appearances of euill, preuent greater falls by lesser. 3. After slips bewaile them, couer them from Gods eies by repentance, and this will be a good meanes to hide them from men.

That he which withstandeth]

In this inforcement, nothing is hard but to know, how he that withstandeth the Gospel, may be made ashamed. And this is done by the conuiction of his owne conscience, beeing euen oppressed with the vprightnesse of such a one, as gladly he would condemne: his owne wicked heart can witnes to the righteousnesse of the other, and iustifie his p. 417person, as Saul Dauids, saying, Thou art more innocent then I: Thus while innocencie it selfe pleadeth in their thoughts, their conscience is stricken with shame, and feare putteth them to silence: shame of that they hauehave falsely surmised and spoken, and feare to proceed further in such false accusation. Whence we may note three points. First, that no Minister be he neuer so iust, and faithfull in his Ministerie, of neuer such sanctitie and holinesse of life, but he shall meete with opposites and withstanders. 2. That their qualitie is to seek nothing more then how to open their mouths against them. 3. That eueryevery godly mans practise must be, so much the more carefully to shut their mouthes.

Doctr. 1. For the first,Faithfull Ministers shall not want withstanders. foreign. It is the lot of faithfull Ministers (as here of Titus) to hauehave opposites, and aduersaries: yea such as are iust contrarie, and directly opposite: for so the word is vsed, Mark. 15.39. The case is clearer then needeth proofe. How the Prophets were entertained, our Sauiour sheweth by that speach to the Iewes, which of the Prophets hauehave not your Fathers persecuted, and slaine? Moses was often resisted by all the people, and before he shall goe scot-free, his owne brother and sister shall withstand him; and as he was resisted by Iannes and Iambres, so in all ages to the end men of corrupt mindes, 2. Tim. 3.8.2 Tim 3:8shall start vp to resist the truth. That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted, appeareth by Alexander the coppersmith, who was a sore enemie to Pauls preaching: 2. Tim. 4.2 Tim 4and Elimas who was full of subtiltie to peruert the truth, Act. 13.10.Acts 13:10and strongly withstood the Apostles. How was Christ himselfe the cheife Doctor withstood by the Scribes, Pharisies, Sadduces, Rulers, and people, that he had neuer come into the world, if he had not made his reckoning to giuegive his backe to the smiters, his cheekes to the nippers, his face to shame and spitting, yea himselfe to the shamefull, and accursed death of the crosse. If it was thus to the greene tree, we shall need seeke no further what was done to the drie, but rather to enquire into the reason hereof, and that is this; so long as there is a Deuil, darknes, and death in mens soules, so long will there be resistance vntounto God, his light, and life, in whomsoeuer it is: the Deuil not only suggesting, but working effectually in the hearts of reprobates, and naturall men, to withstand Gods worke, as Sanballat and Tobiah vsed all meanes to hinder the building of Ierusalem: and so do his instruments, the spirits of Deuils, goe about the world to prouoke men vntounto warre against Christ, and his little flock.Rev. 16.14.Rev 16:14 Those spirits of Deuils are gracelesse and wicked men, carried by deuillish motion and violence against Christ and his kingdome: and the battaile betweene Michael and his Angels, and the Deuil and his angels,Rev. 12.Rev 12 shall not cease till time be no more.

p. 418Vse. 1. EueryEvery faithfull Minister must resolue to fight the good fight of faith,2. Tim. 2.4.2 Tim 2:4 and suffer affliction as a good souldier of Iesus Christ. Soldiers we see are in continuall danger, and euer in the face of their enemie, and therefore their liues should not be deare vntounto them: but especially these Captains ouer the Lords battels, must make light account of their liues, which they must rather forsake, then cowardly either forsake the feild, or yeeld the bucklers, but hold out vntounto victorie, striuing lawfully.

Quest. How shall a Minister be able to hold out in such a conflict or skirmish, so dangerous, so doubtfull, against so many, so great, so learned, so malicious, so skornfull aduersaries? Answ. He must encourage himselfe by meditating vponupon the promise of God, who hath put him in his seruice, put a powerfull word in his mouth, & goeth with him to see that none touch him, or doe him any harme. Ieremie was sent against Princes, Priests, people, who all he knew must fight against him: how now should one poore Ieremie hold out against them all? the Lord furnisheth him with a gracious promise to leane vponupon, I will be with thee to deliuer thee:Ier. 1.19.Jer 1:19 and when he was in his Ministerie, found he this any idle promise, or God not so good as his word? No surely, for he was in daily derision, eueryevery one mocked him: hee heard raylings and reproaches of many on eueryevery side: yea, and (which was his cheifest greefe) his word was a reproach and derision to the profane, …er. 20.7. ad 11.so that he was euen determining to speake no more in that name. But how did he vphold himselfe in this temptation, But the Lord is with mee like a mightie gyant, therefore my persecutors shall be ouerthrowne. Obiect. But for all this, good men are preuailed against, exposed to reproach, wants, imprisonment, banishment, and death it selfe. Answ. As the Apostle speaketh of themselues, they were killed, but not ouercome: so the enemie preuaileth against the person of a poore man, and Ieremie himselfe may sticke and starue in the dungeon: but neither against his faith, and constancie, and much lesse against his doctrine; and the truth, which beeing strongest of all, shall preuaile against them to their confusion: so are the Saints in suffring made conquerers.

Vse. 2. Let none be discouraged, if any times bring opposition to good Ministers,It must not seeme strange if good men be more withstood then worse. as though it were a strange and vnvsuall thing: if some one age onelyonly should bring forth such a monstrous birth, it would be more burdensome, but no age is barren, yea not fruitfull herein, as might be made plaine in all historie. Neither may any conceiue worse of the religion, whose teachers are opposed by great ones: for whereas men louelove their owne deuises, and what man affecteth not the child of his owne braine? neuer were any so maligned by men, as the Lords owne inventions.

p. 419Vse. 3. Euerie hearer must set to their hands to helpe their teachers, and euerie way to strengthen them against their withstanders, I meane not by outward strength and power, but especially by their prayers, that they may be deliuered from euill and vnreasonable men, and preach the word boldly: which was both the commandement of the Apostle Paul, 2. Th. 3.1. & the practise of the Church for Peter, Act. 12.5. ad 12. And further, in that we stand not for, nor to our selues, but for the truth and Gods people; they must by other incouragements be helpes to the truth: 3. Ioh. 8.3 John 1:8for if the captaine be in fight, is it meete that the common souldier should stand onelyonly idly looking on? nay his safetie they must account theirs, and striue for him as for themselues: if he suffer, they must suffer with him, as knowing that if the Pastor be smitten, the sheepe are like to be scattered. Notably doth the Apostle vrge this dutie vponupon the Philippians, wishing them to continue in one spirit, and one mind, fighting together in the faith. Philip 1.27.Phil 1:27What, doth the Apostle proclaime armes? or stirre them vp to contention? yea surely, but such a one as becommeth the Gospell of peace: he would hauehave them them to fight not one against an other, but one with an other, yea all of them with one minde. Neither with a cruell fight with carnall weapons, as one enemie against an other: but with such a fight as they heard in him, and saw in him: alas he was fast inough bound to the peace, for he was then in bonds at Rome for the Gospel, he fought by suffering, so must they by their prayers for him, by their patience, by all manner of ministerie to the Saints in trouble, shewe that they partake and fellow-feele in the afflictions of the Gospel.

Doctr. 2. Those that oppose themselues to good Ministers and men, are euer speaking euill, and opening their mouthes with reproaches against them, and their godly courses. Moses was charged,Resisters of godly ministers hauehave their mouths wide open with reproches against them. and that not in corners, but to his face, that he tooke too much vponupon him, whereas hee was vnwilling to vndertake all that the Lord laid vponupon him. It went currant in court and countrie, that Elias troubled all Israel: Amaziah accuseth Amos to the king, that the land is not able to beare all his words: Diorrephes not onelyonly withstood the Apostle Iohn, but pratled against him. Quest. But what is the reason of all this, hauehave they any cause giuen them? Ans. The reason is partly positiue in themselues, & partly negatiue in the other. In themselues, 1. the malice of their heart is such, as cannot but continually out of the abundance thereof, set their tongues a worke: the 1fire within sendeth out such smoake abroad. 2. With this malice is ioyned exceeding pride and swelling, which mooueth them to seeke the raising 2of themselues, although with the fall of others, and make the reproach of others as a ladder for themselues to climbe by: for this ende did the false Apostles account of Christs Apostles, as the filth and offscouring p. 420of the world, that is, most base and abiect persons. 3. With this malice and pride is ioyned exceeding subtiltie and pollicie in their generations,1. Cor. 4.13.1 Cor 4:13 3well knowe they, that they hauehave gotten euer more conquest by the stroaks of their tongues then of their hands, and seldome hauehave they failed of their purposes. For 1. hauing a notable facultie to insinuate into great mens fauours, as Rehum and Shimsai, they would not hinder the kings tribute, Ezr. 4.13.14.Ezra 4:13Ezra 4:14nor see the kings dishonour: they make no bones of letting fall two or three vntruthes in a fewe lines to the king; for what hinderance had it beene to the kings tribute, what impeachment of his honour to hauehave builded the Temple, and established Gods true worship in Ierusalem? but thus got they their purpose by insinuation and lyes, which by their owne force they could not doe. 2. As they can coyne of their own, so they hauehave a notable dexteritie to depraue euen innocencie it selfe. Is it not wonderfull that the famous harbenger of Christ, then whome in his time a greater was not borne of women: no nor yet Christ himselfe, could so carrie themselues, but that the one must needes be counted a demoniake,Luk. 7.33.34.Luke 7:33Luke 7:34 and the other a glutton, drunkard, and friend of sinners? Who then can looke to escape? and if they hereby obtaine not their whole purpose, yet loose they not all, hauing learned that cursed rule of Machiauel,Calumniare audacter saltem aliquid haerebit. that if they speake their pleasure, some ill conceit will sticke in the mindes of men, which will be worth their labour. Now the negatiue reason in good men themselues, why their withstanders speake euill of them, is set downe, 1. Pet. 4.4. Because yee runne not with them to the same excesse of riot, therefore speake they euill of you: dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world, they may seeke a newe world for themselues to liue in if they will: if they should walke in such courses as the Apostle Peter reckoneth vp in the 3. verse of the cited chapter, and in such a blacke darkenesse, as did not reprehend theirs, they could well enough giuegive them the right hand of fellowship, but if men will be so precise, as that the high way cannot hold them; they cannot away with such singularitie.