Commentary on Titus, Part 2 · Chapter 1 (3 of 10)

Commentary on Titus · Part 2 · Chapter 1 (3 of 10)

p. 68Quest. But how can Christ be a Lord, seeing he is eueryevery where called a seruant?

Ans. Christ considered in the office of Mediatourship, is after a speciall manner a seruant of his Father: and so his Father calleth him, for my seruant Dauids sake: Isa. 37.35. and chap. 42.1.Isa 37:35and, Behold my seruant: because he faithfully serued him in the worke of redemption, in that he was made man, came into the world, fulfilled the law, prayed vntounto his Father, and was made obedient euen to the death: yet all the while of his seruice, he remained a Lord in himselfe, and by his seruice became the Lord of his Church, & redeemed ones, in a speciall manner.

Our Sauiour.] There is no other name giuen but this. Obiect. The Father and the holy Ghost saue also. Answ. Although all outward workes of the Trinitie,1. Ioh. 5.7.1 John 5:7 which make for our comfort and saluation, are vndeuided, as beeing one, and coworking; yet in performing them, we must obserue an order among them: the Father is the fountaine from whom, the Sonne for whom as a meritorious cause, the holy Ghost by whom we communicate of all blessings: so all three saue, but the Father p. 69by sending the Sonne, the Sonne by paying the ransome, the holy Ghost by applying it: so all create, redeeme, sanctifie: yet obseruing this order and manner of working; when the workes are more personally attributed vntounto them, creation is ascribed to the Father, not excluding the sonne, and holy Ghost, redemption to the Sonne, and sanctification to the holy Ghost. Which order is rather here to be obserued, because our Apostle expresseth it in his prayer for these graces, when he craueth them both from the Father and the Sonne, not excluding the holy Ghost: whereby we are taught, how to direct our suits also, namely, that the Father, by the Spirit, through his Sonne our Lord Iesus Christ would enrich vsus with grace, and the fruits of it. Obiect. But there are other sauiours; as Ioshua, and other Iudges, and Kings: yea, Prophets, and Ministers,Men called Sauiours 3. waies. are called sauiours. Ans. 1. These all were men, and as men saued▪ But of Christ it is said, Behold our God, he shall saue vsus. 2. Some of them, as Iudges, were typicall sauiours, sauing, 1. the bodies, 2. of one people the Iewes, 3. from temporall death and oppression; but Christ saueth the bodies and soules of all beleeuing Iewes, and Gentiles, from hell and condemnation. 3. Others, as Prophets, and Ministers, are onelyonly ministeriall and instrumentall sauiours, not properly: onelyonly for sundrie causes the worke of the efficient, is ascribed to the instrument, whom the Lord vseth in publishing this saluation: but Christ alone saueth by meriting and paying the price, and bringing home to the heart this redemption. Obiect. But we hauehave yet sinne in vsus, and therefore are not saued from it. Answ. We are saued euen for the present, from the wrath and poyson of it in part, & for euer from the damnation of it, so as the strength of it is gone.

This is the meaning of this salutation, which beeing a prayer, sheweth vsus, both of what kinde our salutations ought to be, in which we would testifie our louelove, to whom we write, namely, to wish them the best blessings: as also in what manner; not sending formall salutations without feeling, abstracting curtesie from conscience: but they must proceede from a religious and reuerent affection of the heart: for eueryevery prayer ought to come from the heart, and as hauing God himselfe a witnes of the truth of the spirit in such wishes; as Rom. 1.9. and Phil. 1.8.9.

Now the principall lessons in this prayer are two:

1. That the free and euerlasting grace of God in Christ, is the foundation of all blessings spirituall and temporall.

2. Peace is the fruite of the grace and merciemercy of God.

Doctr. 1. The grace of God is the whole sufficiencie of his people:Gods grace the foundation of all other blessings. the first, middle, and last cause of eueryevery good thing, conuaied vntounto them or issuing from them: not once did the Lord enforce this point vponupon his owne people, teaching them by things temporall, their spirituall estate p. 70and condition: Deut. 7.7. The Lord set his louelove vponupon you, and chose you, not because you were moe in number, for you were the fewest, but because he loued you: &, cap. 9.4.6. Say not in thine heart, because of my righteousnes, the Lord hath giuen me this good land: for thou art a stiffnecked people: and were they not yet further off from meriting and procuring to themselues spirituall blessings, and that heauenly Canaan, and euerlasting rest prepared for the people of God? and if we consider our condition, before this grace be reueiled and shine vponupon vsus, are not we in our blood, when the Lord first couereth vsus with his skirts? and no eie but his pitieth vsus: he calleth vsus with Adam out of our thickets, when we runne from him, and are hiding our selues, then finding vsus, when we would not be found.

Vse. 1. To confute the Popish doctrine, which depresseth this grace of God,Not cooperation of mans will with grace. and endureth not that the castle of a mans saluation should be altogether founded without himselfe, or builded without his owne strength:Gods me…cie is mans merit. while it teacheth, that there are some meritorious works, which serue to prepare men to their iustification: and that there is a cooperation of mans will with Gods grace in the first act of conuersion: a doctrine full of pride, and vanitie; as though the Lord did not first by setting his louelove vponupon vsus, make vsus louely, rather then finde vsus so. Besides, if our iustification & saluation were partly by grace, & partly by our own dispositions & preparations; grace were not eueryevery way grace, & consequently no grace at all. The Prophet Hosee sheweth the nearest reason that we can reach vntounto of this grace of God;Hose. 14.5.Hos 14:5 I will louelove them freely: but wherfore? not for any disposition or desert in them, but because my wrath is turned away. If we be about the doing of any good, it is not I, saith Paul, but the grace of God in me, that doth it: for as it was in the building of the second Temple, Zerubbabel who represented Christ, must lay the highest stone of the building,Zach 4.6.Zech 4:6 notwithstanding the high mountaines, that is, the strong opposition of the enemies: and this he must doe, not by armie or strength, but by his spirit: so in this liuing Temple (which we are) the Lord himselfe both foundeth the lowest, and laieth the higest stone, not by our arme or strength; nay we rather hauehave mountaines of impediments to hinder this greate worke, and our selues are the greatest enemies to our owne building; but by the power of his spirit, which maketh all plaine before him. Yea further, whereas the abstaining from the least euill, is good, though the least good; euen this is denied to our power, and laid out of our owne reach, and must be giuen vsus from the father of lights. Let the Papists therefore sacrifice to their owne nets, and burne incense to their yarne, as though their owne hand had made them rich, and their owne arme happie: but let vsus labour to see, 1. how woefull creatures we are by nature, and be ashamed of our selues, and sinnes: 2. flie to this infinite p. 71grace and merciemercy, which is the liuing fountaine of our welfare: 3. returne the praise and honour of all our good, to the right author of it: which is the right vse and end of all the doctrine of free election, iustification, vocation, and saluation: all which are noted by Paul, to tend to the praise of the glorie of his grace; yea and of all the Gospel, which is to stop eueryevery mouth, and cause all that would finde saluation and happines,Eph. 1.6.Eph 1:6 to seeke, and finde it onelyonly in God, and the riches of his grace.

Vse. 2. This free grace beeing the fountaine of all blessing,Seeke grace in the first place. it behooueth eueryevery man to seeke it in the first place for himselfe, and others to whom he wisheth any good: get grace for thy selfe or another, thou hast gotten peace: a lesson obserued of few Husbands, Fathers, Masters, who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues, and theirs, scarce dreame of the best blessings, and of purchasing (by laying hold of the couenant for themselues and theirs) the grace of God in Christ, which is the portion of verie few. Many say, who will shew vsus any good, and can reioyce when their corne, and wine, and oile is encreased: but to say, Lord lift thou vponupon vsus the light of thy countenance, is the voice of the smallest number. Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most; who can heartily pray for daily bread, for health, for wealth in the want of them; but neglect the fountaine which is Gods grace, and merciemercy in Christ: and no otherwise doe they craue for others, then they hauehave done for themselues: in these distempered prayers resembling sicke persons, both in that they hauehave more sence and griefe for the fits of their sicknesse, then for the cause: as also that they most desire that which standeth with the feeding of the vicious humor, which should rather be purged and expelled. The spirit of God is the spirit of wisedom, and directeth to a more compendious way of preuailing with God; and so teacheth vsus to aske, as that we obtaine farre more then we hauehave asked, or that which is farre better.

Doctr. OnelyOnly they that are by grace and merciemercy accepted of God,OnelyOnly by grace we come to true peace. hauehave their portion in this peace here mentioned. Reas. 1. Peace, that is, all kinde of prosperitie is promised onelyonly to the godly, Psal. 1. they shall 1prosper in euerie thing: and the Apostle pronounceth it, onelyonly vponupon the Israel of God. 2. it is accordingly bestowed vponupon those onelyonly,Gal. 6.16.Gal 6:16 that are iustified by faith, Rom. 5.1. seeing they onelyonly hauehave peace with God, which 2is the principall part of it. 3. to shewe it to be a fruit of Gods grace, sundrie phrases in Scripture might he alleadged,Pax haereditas Christianorum. Aug. de tempor. ser. 200. as that it is called the peace 3of God, Philip. 4.7. and that God is called the God of peace, 1. Thess. 5.23. as also that difference which is worthie to be obserued, betweene the salutations of the old and new testament. In the old Testament, grace p. 72and peace are neuer ioyned: the ordinarie forme of salutation was, Peace be with thee, peace be to this house, goe in peace: but the Apostles after the mysterie of redemption was reuealed and perfected, before the ordinarie salutation, prefixe this word, Grace, or merciemercy, or both; that as they are neuer ioyned in the old Testament, so are they neuer separated in the new, to shewe that we cannot looke to hauehave one of them alone, or separate them, no more then we can safely sunder the branch from the roote, or the streame from the fountaine.

Vse. 1. Here is an other motiue to stirre vp eueryevery man to seeke to partake in this grace,If thou wouldest hauehave peace with men, get peace with God. euen as he desireth sound and setled peace. Who is the man that desireth to see peace and good daies here vponupon earth among men? let him lay the foundation of it aboue with God. Wouldest thou not offend men, nor that men should offend thee? be carefull that thou offendest not God. Wouldest thou be at peace with the creatures, and hauehave a league stricken with the stone in the wall, and beast of the field? the way is, by beeing at one with their Creator, whose hoasts they are: then shalt thou walke safely vponupon the lyon, & tread the basilisk vnderunder thy feete: wouldest thou find inward peace in thine owne heart & conscience to stablish thee in thy combat against terrors of sinne, and temptations of Satan? thou must serue vnderunder the Prince of peace, and become a subiect vnderunder him; who will possesse thee with such peace, as shall make thee in mourning and suffering persecution for righteousnesse reioyce, not onelyonly in the promise, but in thy possession of a present happinesse: wouldest thou hauehave all enmitie subdued vnderunder thee, and thine enemies become friendly? then let thy wayes please the Lord. In a word, wouldest thou enioy all prosperitie?Iob 22.21.Job 22:21 acquaint thy selfe with God, make peace, and thou shalt hauehave prosperitie: Isa. 54.13.Isa 54:13become a child of the Church, for much peace shall be to her children. Humble thy selfe, sue for merciemercy, else thou shalt neuer see peace, and the rather, because desperate sinners hauehave neither peace with God, nor themselues: secure sinners hauehave peace with themselues, but not with God; onelyonly repentant sinners, who in hungring hauehave obtained merciemercy, are at peace both with God and themselues.

The wicked wanting grace, want pence also. Isa. 57.21.Isa 57:21Vse. 2. If peace be the daughter of Grace and merciemercy, then is there no peace to the wicked man, because he hath no assurance, no feeling, no not so much as a true desire of this grace and merciemercy: necessarily therefore doe they want, 1. grace with God: for they are as tenants that liue out of the fauour of their landlord. 2. Peace with their owne consciences, for howsoeuer they may slumber for a time; or be benummed, and past feeling, or feared and cauterized as by an hote iron: yet if God touch them neuer so little their conscience is like a wild beast hastily wakened, which hauing laide couchant a long time at the doore, is now gotten in vponupon p. 73them, and readie to pull out the throat of their soules, as restles as Cains, or Iudas, forcing them to flie when none persues them. 3. not with the creatures, who are all armed against him,Prou. 28.1.Prov 28:1 who by sinne taketh vp armes against their creator.

Obiect. But none hauehave more peace then the wicked man, he prospereth in the world, all things goe with him according to his hearts wish. Isaac goeth to slaughter, while Ismael sitteth secure at home. Iacob keepeth sheepe, while Esau hunteth and taketh his pleasure: none of all Iosephs brethren are sold and bought, cast into the pit, and prison, but himselfe: how is it that euen the godly hauehave almost slipt and fallen at the wicked mans prosperitie, if he hauehave no peace?

Ans. They hauehave indeede a kinde of peace,The peace of the wicked is crasie in three respects. Iob 20.5.7.Job 20:5Job 20:7 but 1. it beeing all outward, not inward, nor grounded on peace with God, nay abstracted from it; let it seeme neuer so faire and flourishing, yet is it deceitfull, vnsound, and vanishing: Iob compareth it to a dreame, and affirmeth that the wickeds ioy is but for a moment: so as let his excellency mount vp to heauen, and his head touch the clouds, yet shal he perish for euer like his dongue: elsewhere the Holy Ghost compareth it to the crackling of thornes vnderunder a pot, which make a faire blaze, and a great noise for the time,Eccl. 7.6.Eccl 7:6 but all is done almost as soone as kindled: it deceiueth them when they most leane vntounto it, the Lord snatcheth it from them, or them from it suddenly, which maketh the Prophet say, that the Lord will make their sunne goe downe at noone day: as Baltazar sunke downe at his banquet,Amos 8.9.Amos 8:9 Dan. 4.2. As it is vncertaine, so is it vnsound while it lasteth, beeing a reioycing in the face, not in the heart, 2. Cor. 5.12.2 Cor 5:12like that of the theife who laugheth on the ladder: euen in their laughter their heart is heauie,Prou. 14.13.Prov 14:13 and of all their reioysing, a man may say as Salomon of laughter, separated from the feare and grace of God, I said thou art madnes, and the ende of it is heauines. 3. That their reioycing hath such a suddaine ende, is a miserie; but to be waited on with such a wofull ende, is fulnesse of their woe: for according to that of the Prophet, not only while they seeme to be blessed, the Lord curseth their blessings, but in the ende he taketh them in fetters,Malac▪ 2.2.Mal 2:2 who hauehave so long walked on snares, Iob. 17. and bindeth them vnderunder that euerlasting curse: the way seemed right vntounto them, but the issues thereof are death. Stolen waters were sweete, but now they know that the dead were there: all this while their prosperitie deserued nothing lesse, then the name of peace: it was rather a truce for a time, which once expired, the Lord is vp in a…mes, for further reuenge against them.Iob 21.1…. Affect onelyonly that peace which i… an effect of Gods merciemercy in Christ.Job 21:1 Let vsus therefore say with Iob, Let the counsels of the wicked be farre from me: of whome, some are neuer so quiet, as when their sinnes crie loudest for vengeance: others extoll the peace and prosperitie of that people, that hauehave no means p. 74of grace and merciemercy: some shamelesly say, the world was better when we had none of all this preaching, but there was more peace: others are secure in a peace which hath beginning in the flesh, and ariseth from the sudden feeling of some worldly delight. But let vsus onelyonly affect that peace, which is an effect of Gods merciemercy in Christ, which ariseth from sorrowe for sinne, and which is a fruit of righteousnesse: for so it shall come to passe,Iob 18.7.Job 18:7 that when the wickeds owne counsell casteth him downe, we shall be able to say, There, there are they fallen, but we stand vp, because their peace was in the face, ours rooted in the heart: theirs was an heritage hastily gotten, and suddenly forgone and forgotten, but our peace and ioy, shall none be able euer to take away.

Verse. 5. For this cause left I thee in Creta, that thou shouldest continew to redresse the things that remaine, and shouldest ordaine elders in eueryevery citie, as I appointed thee.

Now we come to the second part of this Epistle, which containeth the narration, and the subiect matter of it. Wherein partly to authorize Titus, and partly to encourage him: 1. the Apostle maketh a declaration of the place and dutie to which Titus was destinated, and vntounto which he was incited, from the finall cause [beeing therefore left in Creta.] 2. he giueth him direction, how to carrie himselfe in it.

The dutie enioyned Titus, is twofold. 1. Generall, to correct things that remaine. 2. Speciall, to ordaine elders, that is, to institute Ministers, and Pastors, and that in eueryevery Citie: that is, where there was a bodie of people to set them ouer.

The direction is also twofold. 1. more generall, As I commanded thee. 2. more speciall, If any be vnreprooueable, &c.

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

1. Note. That the Apostle himselfe continued not long in Creta after there appeared an outward face of a Church, but went elsewhere to gather men to the faith; wherein his faithfulnesse appeared, in the diligent performance of his owne administration: for the office of the Apostle was to plant Churches, and to leaue them to others to water: to found the house of God, as master builders, but other labourers must build it vp: to trauell in birth till the Churches of God were formed, but left them to others to bring vp;1. Cor. 3.10. Matth. 28.19.1 Cor 3:10Matt 28:19 to make Disciples, but others must confirme them.

Which lets vsus see the difference betweene the Apostle, and the Pastor. The former is as the Lords leiftenant to set Christ in the possession of his kingdome;The difference betweene an Apostle, and a Pastor. the latter is as a deputie to keepe him in possession. The Apostle p. 75gathereth a flocke of the wild beasts of the forrest, the Pastor must staie to feed, and attend vponupon that flocke: the Apostle must change his place vponupon immediate commandement; the Pastor may not: for he must be readie at all assaies to feed the flocke depending vponupon him, 1. Pet. 5. he must alwaies present himselfe as a patterne and example vntounto it, 1. Tim. 4.12. except we will say that the ordinarie Ministerie of the Gospel, is not as straitly bound to dutie, as the ordinarie Minister of the law: for the Priests must alwaies be readie in the Temple to answer all doubts, as Ely, 1. Sam. 1.9. to keepe in the holy fire, and lights; to receiue all sacrifices and oblations, to renew the bread before the Lord: yea and for this end was that institution, that the Priests might not dwell farre from the Temple, but their houses were builded close to it, according to the patterne of Dauid, 1. Chro. 28.13.

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

2. Note. That Paul departing from Creta, leaueth them not at sixe & seauens, neither neglecteth the busines, and worke he had in his hands;EueryEvery child of God must wish and endeauour that the Lords work goe forward eeuery where. but leaueth Titus to perfect that which he had begunne. Herein teaching vsus, that eueryevery man whome the Lord hath called to doe good in his Church, and whose conscience stirreth vp his care; must finde in himselfe this holy desire, that the Lords plow be euer followed: his building euer reared: his worke euer furthered by all, but especially so farre as lyeth in his power by his owne meanes; and that both in the places abroad, as also where he liueth. Paul careth not onelyonly for the Churches where he becommeth, but where he hath beene; and this was the ground why he left Timothie at Ephesus, 1. Tim. 1.3. and Titus here at Creta, vponupon which occasion he wrote both these Epistles. So should eueryevery man in his place, whom God honoureth to be the beginning of any good thing imitate that worthy Nehemiah in his care, Remēber me, O God, Nehem. 13.14.Neh 13:14& blot not out my kindnes: that is, suffer not thy worship restored by my meanes in Ierusalem to be defaced, and much lesse abolished. In like manner, if a man be called from his place, so as he must leaue it to another, his care must be, that it be furnished with a fit man. Eliah when he was to be taken vp, walking with Elisha, whom he knew was to be his successor, 1. king. 19 16. 2. king. 2.9.by prayer obtained for him an hard request; namely, the doubling of his owne spirit vponupon him. Memorable is the speach and practise of Moses, who when the Lord had bid him goe vp into the Mount, and see the land, and then die: he neglecteth himselfe, and forgetteth after a sort, his owne present death, and breaketh out into prayer for the people: O Lord God of spirits, p. 76appoint a man ouer the congregation: 1. that he may be instructed to go in and out: 2. least this people be as sheepe without a shepheard: Neither would Christ himselfe the mirrour of grace, ascend vp into heauen, before he had appointed furnished men for the building vp of his bodie: his earnest charge to Peter, and in him to all the Disciples, and their successours, that if euer they lou…d him, they would feed his sheepe, sheweth the care of this great shepheard of our soules. Men need not be prouoked to prouide for their children, while yet they are with them, that it may be well with them after their departure: and should not spirituall fathers doe the like for their children, to whom they are tyed by a strayter bond.

Fearefully sinne they against this example, who while they craple and couple liuings together, that they may fill their owne bellies, and hauehave there portion in the fleece and fat, neither staie themselues, to teach as they ought, nor yet leaue any Titus behind them (of whose sufficiencie we heard before) to redresse things that remaine: but offer the sheepe of Christ to the wolfe, and sell soules for peeces of siluer, and morsells of bread. The men of God were wont to extend their care for Gods people (with neglect of themselues) euen to the time of their departure; yea and after, 2. Pet. 1.13.15.2 Pet 1:132 Pet 1:15although they might seeme to be loosed by remoouall, or at least by death: but these feele no waight of such an heauie burthen, which presseth them euen for the present.

A chiefe wisdom in the beginning of any busines, to consider the ende.3. Note. That the Apostle thus sending Titus, he will hauehave him consider the end of his calling and placing, both to prouoke himselfe to diligence, as also to obtaine for him more libertie, and authoritie in that Church where he had left him: and it was no more then needed, for to goe about to innouate and reforme a whole Iland, hauing an hundreth cities in it, and bring new offices and officers among them; might both exasperate the one, and altogether discourage the other, & to both seeme a thankles busines. But now if Titus shall thinke with himselfe, This is the end of my calling, wherein God requireth my faithfulnes: and if the Cretians shall conceiue within themselues: for this end was Titus placed amongest vsus; both to settle things that are wanting, and to reforme things that are amisse: this consideration could not but mooue and perswade both of them to a mutuall, and comfortable consent in the busines of Christ, and a louing entertainment one of the other.

Which teacheth, that that man who would Christianly, and comfortably carrie himselfe through any calling, must euer hauehave the end of it in his eye.Rom. 13.4.Rom 13:4 The Magistrate must set before …is eie, that he is the Minister of God for mens wealth, and that therefore he must not carrie the sword for naught; but necessitie lyeth vponupon him to execute the iudgements of God. p. 77The Minister must propound before him his end, which is the gathering together of the Saints; hence a necessitie is imposed vponupon him,Eph. 4.12.Eph 4:12 and wo to him that not ayming at this end, preacheth not the Gospel. The priuate man must set before him the publike and common good, and in his whole course aime at that. The efficacie of which argument is such, as that the Lord himselfe most vsually vrgeth it in stirring vp men, to the right receiuing and vse both of spirituall blessings, as also the holy fruition of temporall mercies. How doth the Lord vrge his people to the pure vse of his holy ordinance of marriage, otherwise then from the three ends of it. 1. in that thence they must expect an holy seed: 2. for auoyding of fornication: 3. from the comfort of a fit helpe, and a comfortable companion, Mal. 2.14. compared with 1. Cor. 7.2. and Gen. 2.18. So as looke what Mordecai said of Hesters aduancement,Hest. 4.14. Who can tell whether thou art come to the kingdome for this time? let eueryevery man say of his owne gifts: why hath God giuen me learning, wealth, aduancement; surely for some good ende in the Church or common wealth: and how dangerous a thing is it to peruert Gods ende in giuing his gifts?

And further from hence, let him that would take a compendious way, to entertaine the Ministerie, alwaies behold with one eie, the end of it: for otherwise it will often seeme harsh, and intolerable: flesh willingly abideth not the handling of the Minister: oh no, meddle not with mine eies, my deere and tender sinnes: the bodie abideth not the pulling out of eies, or cutting off of hands and feete: so as let the Minister come to saw or feare a desperate member, there is such reluctation and opposition, as maketh a whole parish too little for the Minister and people. The cause of all this is, they consider not this end of the Ministerie. If they could thus reason; for this end is this man set here, to be the watchman ouer the house of Israel, to sound a trumpet against the sinnes of Iudah, to redresse our disorder, to plant Gods graces amongst vsus, to beate downe sinne, superstition, ignorance, profanesse; then should we not here such gracelesse speaches, as Corah and his companie vtter against Moses the man of God; Who made him a controller? he is very busie to meddle with such and such things, which concerne him not; come let vsus smite him with the tongue: and much a doe is there to keepe Zidkiahs fist from Michaes face. Whereas if they could thinke them the Ministers of God for their wealth, (as the Apostle speaketh of the Magistrate) or if they could conceiue them to hauehave the watch of their soules committed vntounto them: either of these arguments▪ by the iudgement of the spirit of God, would be strong inough, to enforce reuerence vntounto their persons, and obedience vntounto their doctrine.

p. 78Now to the dutie and office of Titus: the Apostle reduceth all his labour to two heads.1. foreign: 2. foreign. 1. the reforming of things that remaine. 2. the appointing of elders in eueryevery citie. In the order of which precepts, the Apostle sheweth, that the way to plant Gods ordinances, is first to redresse and remooue such disorders as make most opposition: for Dagon and the Arke will not stand together,He that would lay the foundation of a house, must first remooue the rubbish. but one will fall downe on his face. As it is in the naturall bodie, so is it in the Ecclesiasticall, if there be a predominancie of some peccant humour, that must necessarily be first purged out, before any meanes can be to purpose vsed to breed good blood and humours. Neuer did any of the kings of Iudah any great matter for the establishing of true religion, till they had rooted out Idolatrie, and broken downe the altars and groues of their Idols: Asa tooke a right course, to bring the holy vessels, and things dedicated to the Lords house into the temple;1. King. …5.1 Kgs 5 when he broke his fathers idols, tooke away the Sodomites, put downe his mother Maacha from her regencie for her idols, and burnt them by the brooke Kidron. See the like in Hezekiah, 2. Chron. 31. who gathered all Israel to breake downe altars, cut down groues, cast downe the high places; and then made the diuisions of the Priests and Leuites, according to their ministerie in the Temple. Of Iosiah, see c. 34.1. ad 8. Yea, Iesus Christ the wisdome of his father, could not, nor did establish any thing vntill in his first sermon he had reformed the grosse expositions, and Pharisaicall glosses, whereby they had corrupted the law: teaching the same truth with our Apostle, that the redressing of disorders is but a way and meanes of planting the Lords ordinances.

Vse. We pray that Gods kingdome may come euerie where, and that the Lords ordinances onelyonly may take place in his Church; now that this may be effected, we must also pray, that he would ouerthrowe the man of sinne, and disperse the mists of darkenes in all countryes, which trouble the shining brightnesse of the Gospel: that the whole bondwoman may be cast out, which standeth against the right of the right heire; that the head and tayle of Antichrist may be cut off, and that no stumpe of Dagon may remaine to keepe out the institutions of Iesus Christ.

For the former of these two: It will first be asked, what power Titus had to controle disorders in this Iland; and if he had any, whether it did not derogate from the power of the ciuill Magistrates? Ans. Titus had a ministeriall power, which no more derogated from the soueraigne power of the Magistrate; then if the Gospel were now established in it againe, would it weaken the power of the Venetians,Ministeriall power weakeneth not, but st…blishet… the power of the Magistrate. in whose hands now it is: nor no more then the power of the Gospel, doth weaken the states and scepters of Christian Princes, which indeede are stablished by Christs scepter. The reason is, because the power of the word and sword of the p. 79magistrate and Minister, are of a diuerse nature: for although both of them hauehave their power from God; and one generall scope, which is the good of men; yet in them is it farre different. 1. In their obiect. Difference of these two in 3. things.The one hath power ouer all men, and all the things of men. The other hath power ouer all men, but onelyonly in the things of God. The one bindeth 1the outward man, his bodie, goods, life, conuersation:The minister onelyonly may execute ministerial office and power. the other the inward man, his soule, conscience, and spirit, of which God onelyonly is the Lord: the one ordereth causes Ecclesiastiacall according to the w…d, the other onelyonly may execute them. 2. In their manner of commanding. The ciuill power may command obedience to it selfe in it owne name, as 2hauing vnderunder God, the power in himselfe: but the ecclesiasticall or ministeriall power, is not in the person of the Minister, but in Christ, neither can he command obedience to himselfe, but vntounto Christ, nor come in his owne name, but in Christs: as being (not his Leiftenant as the Magistrate, nor his vicar, for as he is Mediator he hath not any, but) his Minister only. 2. the ciuill power may absolutely compell the outward man, but the ministeriall can onelyonly perswade and exhort. 3. In their meanes of enforcing. The ciuill hath the vse of the sword, to arrest, imprison, make 3warre, execute the sentence of death vponupon malefactors: the ministeriall can only either by admonition cure, or excommunication cast out the obstinate offenders, and esteeme them as Publicans and heathens. The weapons of this warfare are spirituall, as doctrine, exhortation, admonition, reproofe, good life, &c. This latter then while Titus exercised, he encroached not vponupon the ciuill Magistrates power, nor weakened, but strengthened it. Christ himselfe although the rightful King of the Iewes, would not so much as devide an inheritance; but subiected himselfe to all tributes, and hard sentences; and yet all his life and death was nothing else, but the establishing of his owne scepter: one of these powers is the ornament, and muniment of the other: and therefore let none commit Moses and Aaron together, but esteeme it as a sweet vnion when Dauid and God consult together: Iehoiadab and Ioash; and when Iosiah standeth with Huldas the Prophetesse: and for a man to oppose the ordinances of Christ, with this humane ordinance, is to set the bodie and soule together by the eares. Not therefore the faithfull Ministers of Christ, but such as stand with the beast and his ordinances, and with the Antichrist of Rome, are enemies vntounto magistracie, and weakeners of the power of Princes, while they teach, that all Ecclesiasticall persons are to be exempted from the ciuill power; while they binde their hands, in freeing their subiects from all obedience, euen in ciuill commands, and while they highly dishonour them, in giuing the Pope a power ouer them, to set them vp, and depose them at his pleasure, and that in thei… p. 80owne dominions, where they are onelyonly vnderunder God.

And here first may be noted, that after the Apostle had taken great paines in the planting of this Church of Creta: yet were many things wanting and defectiue still:He saith not foreign, but foreign. for Titus is left behind him, to redresse things defectiue, which must not be conceiued, as that the Apostles either thorough ignorance, forgetfulnes, or carelesnesse, omitted any thing; but because they were cast into straights of time, and could not eueryevery where finish eueryevery thing, at least effectually and executionally, but onelyonly by way of direction. Which is a ground of sundrie considerations:

Comites Apostolorum.First, it noteth what was the speciall worke of an Euangelist; namely, that beeing the companions of the Apostles, they were to bring on the work of the Lord to perfectiō, both by establishing that foundation they had laid, & building on further by their direction, where they left off. The office was middle betweene the Apostle and the Pastor, the calling was immediate from the Apostles, as the Apostles was immediate frō Christ. Where by the name Euangelists, are not meant those, who in a straighter sense are so called, as whose helpe the Lord vsed, to write the historie of Christ, and beginnings of Christian religion; two of which were Apostles, and other two their companions, as Marke, and Luke: but those whom we call vice-apostles, or pastors fore-runners, who were in preaching the Gospel, planting the ministerie, and administration of holy things, to be (as hands and feete) wholly at the Apostles appointment, to call and recall, whether and when they would: such as Timothie, Titus, Marke, Tychichus, seruing now in one Church, now in an other, as the Apostles pleased to vse them; whose office because their calling was from the Apostles, and their worke seruing the founding and rearing of the first Christian Churches, and that by the direction of the Apostles, must needs also cease with the Apostles.

Secondly, notwithstanding many defects and wants in this Church, and those great ones, and that in constitution, for we see their cities were destitute of elders, and Church gouernours: yet was it neither neglected by Paul, nor separated from by Titus, as a cage of vncleane birds: teaching vsus,Ex ijs quae in Ecclesia Christiana requiruntur vt partibus suis omnibus constet, solam doctrinam videri nobis absolute & sine vlla exceptione necessariam. Beza de Praesb. & excom. not presently to condemne, a number and societie of men (much lesse of Churches) for want of some lawes, or gouernment (for no Church is not wanting in some) if they ioyne together in the profession of truth of doctrine, and worship: for so many of the Churches, planted by the Apostles themselues, might hauehave beene refused for wanting some officers for a time, although they were after supplied. How much better were it that the spirit of meekenes should lead into a patient expectation, when God will further beautifie his Sion, to make her become the praise of the world; then that the spirit of pride should hurrie vsus into a p. 81rash and peremptorie sentence against euen whole Churches? Did not Paul when the Church of Galatia had reuolted from the Doctrine of free iustification by Christ, yet call and account it a Church still? Let them shew any of our errors of this nature. Obiect. But those Churches, and this in Creta was in constituting; but yours after a long time by publike lawes, and common consent, hauehave refused the lawes of Christ, and that after you hauehave beene conuinced not to be the Church of Christ. Ans. But where is this sufficient conuiction? If it be said in their bookes; the truth is, although they hauehave pointed vsus to some wants, yet none of them hauehave sufficiently concluded vsus no Church at all: and suppose our case were altogether as ill as they would make it, who are they that they should giuegive vsus a bill of diuorcement? If a priuate man erre and offend, must he not first be admonished, and then censured, and iudged? but by whom? by priuate men? no, but by the Church: and shall not a whole Church, or many Churches challenge the same forme of proceeding? and therefore seeing this is not done by our neighbour reformed Churches, which no doubt are the true Churches of God: wee remaine, and shall truely retaine the name of the Church, and people of God; and leaue them to the reforming of their error, both in the matter of their plea, as also in the manner of their proceeding.

Thirdly, we learne hence, that no Church is hastily brought to any perfection. The Apostles themselues the master builders,No Church can suddenly be brought to perfection: why. with much wisdome, and labour, and often in long time, made not such proceedings; but that, had they not prouided labourers to follow them with a diligent hand, all had beene lost. Much a doe had they to lay the foundation, and prepare matter for the building: and yet this they did, by conuerting 1men to the faith, and baptizing them: but after this to ioyne them into a publike profession of the faith, and constitute visible faces of Churches among them, required more helpe and labour, and for most part was left to the Euangelists. So as the building of Gods house, is not vnlike to the finishing of other great buildings: with what labour are stones digged out of the earth? with what difficultie depart they from their naturall roughnes? what sweate, and strength is spent ere the Mason can smothe them? as it is also with the timber: and yet after all this, they lie a long time here and there scattered a sunder, and make no house, till by the skill of some cunning builder they be aptly laid, and fastened together in their frame: So eueryevery mans heart in the naturall roughnes of it, is as hard as a stone; his will and affections like the crabbed and knottie okes, invincibly resisting all the paines of Gods masons, and carpenters, till the finger of God in the Ministerie come, & make plaine, and smoothe way, working in their conuersion. And yet many conuerts (although p. 82they belong to the Catholike Church) make not a particular visible Church, till they ioyne in some publike seruice, and worship of God, according 2to the lawes, and orders appointed by himselfe. 2. Besides this inward ineptitude and resistance,foreign. neuer had any building (except Babels towers, which had Gods owne hand from heauen against them) such outward opposites against it, as this hath: here is Satan, and all the gates of hell: here is Sanballat, and Tobiah, Simon Magus, and Amaziah: here are false Christs, false Apostles, Heretikes, Tyrants, all standing against Christ, and making warre against his bodie. In all which regards, if Salomon in the daies of peace without all opposition,2. C…r. 2.17. hauing an hundreth, and three and fiftie thousand and sixe hundred workmen, cannot vnderunder seauen yeares finish the materiall Temple: how hardly (thinke we) must this spirituall house, standing of liuing stones, goe vp? how slowly is it reared, hauing more enemies (and those no weake ones) then Salomon had workmen: euen as many as there be naturall men in the earth, vnmortified lusts in men, or deuils in hell; all of them with all their power, resisting the proceedings of the Church, and Gospel.

Vse. 1. This doctrine lets vsus see, what great things God hath done for such a people,A great worke hath God done for that people among whome he hath setled his ordinances. as among whom he hath planted h…s ordinances: many strong holds, and oppositions hath he brought down, many enemies hath he subdued, many engins of Satan and his instruments hath he broken, before he could settle his glorie, and cause it to dwell among his people. For as it was at the first breaking out of this light to the world by Christs owne preaching, neuer was the world on such a fire, neuer was any age so fruitfull in tyrannie, and heresie: so hath it beene proportionally euer since, in the seuerall parts of the world, where this grace hath appeared. Witnesse in these parts of Europe the stirres, and tumults in all the countries against the light restored by Luther: witnes also the fires, and flames consuming the bodies of Gods seruants in our own countrie, in and since the daies of King Henrie the 8. of worthy memorie: that had it not bin the truth of God, it could neuer hauehave come to this where we see it: for which merciemercy all the land should be mooued to much thankfulnes.

Vse. 2. Let eueryevery man hence be mooued to helpe forward, and lend a hand to the beautifying and perfecting of this spouse of Christ;EueryEvery man set hand to this worke to helpe it forward. that as it were by many hands, this difficult worke may become the lighter. Among the Iewes eueryevery man brought somewhat to the Tabernacle, and so it was reared, some more, some lesse, but eueryevery man something: so let the Magistrate bring his authoritie, and countenance: the Minister pure doctrine and holy life to the building of the Church: the rich their riches to the honour of God; the poore good affections▪ and all heartie praiers, that we may once see Sion in her perfect beautie. Thus euen very meane p. 83men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth; as some so vnderstand the place of Iehoshuah,Zach. 4.14.Zech 4:14 and Zerubbabel.

Vse. 3. A ground of moderation,Beare with meeknes some wants whi…h thou canst nor helpe. to beare so farre as good conscience, and a mans calling wil permit, the imperfections of any Church: and in the wants of it, carrie our selues as peaceably as may make to the honour of the God of peace; and the manifestation of our selues the sonnes of peace, as well knowing, 1. that it is not to be expected of any Church 1militant vponupon earth to be vnblemished, which is a prerogatiue of Christs glorious bodie in heauen: 2. by peace small things thriue, and arise to 2their greatnes: euen smoaking flaxe cherished, groweth to a flame: 3. 3that contention and division hindreth and ouerturneth those good things which hauehave gone forward but slowly when they went fastest. Yet so, as according to the extent of our callings, we ayme and labour for the pure and perfect estate of the Church. For it was a wicked speach condemned by the Prophet, to say, It is not yet time to build vp the house of the Lord: Hagg. 1.2.Hag 1:2& therefore content our selues to dwell in seiled houses, and sleepe in sound skins, although the Lords house lie wast. And hereupon, that the Church afore time hath a long time beene wanting in many things tending to the perfection of it; to ground a perpetuall imperfection, is a peece of Satans sophistrie: and argueth the want of that most dutifull affection of children toward such a mother, pleading rather for her blackenes then beautie, and not reioysing to see this spouse bedecked with all her ornaments.

The second point in this first dutie of Titus, is gathered out of the word translated, to redresse: but properly signifieth a continuall and instant straightning of things which grow crooked in the Church.foreign. Whence we learne, that there is a continuall bending, and inclining of good ordinances in the Church, euen in their best estate.Gods best ordinances in their best estate are continually bending. After that sinne got once into Paradise, and tooke the hold of our first parents innocent hearts, not the best ordinances that euer the Lord instituted, could so fence themselues, as to keepe it from them: how soone after had all flesh corrupted their waies? how were his lawes ingrauen in the tables of mens hearts so forgotten, as he must be forced to write them in tables of stone? after that, how was that law written by his owne fingers, generally corrupted, and violated? as appeareth by Christs reformation of them: how his own politie was violenced of Priest and people, all the Prophets as with one voice and mouth complaine: how al the ordinances of the new Testament were soone ouerturned, and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist, who euen in the Apostles daies began to worke; appeareth in the historie of the Church. Hereunto adde the readines of the malicious man to sowe tares; the vnwillingnes of the p. 84flesh to endure the Lords yoke; the busines, and curiositie of mans wit and fleshly wisedome, which will be adding, detracting, or deprauing his institutions by a restles turkising of them: the state of the Church militant, now here now there, exercised with continuall vicissitudes, and changes (as of day and night) so of prosperitie, and aduersitie, according as God giues Kings ouer it, either in merciemercy, or wrath, protectors, or persecutors: all these plainely prooue, that which is not obscurely implyed, that the best things in their best estate, are on the bending hand, and inclining vntounto corruption.

Our perfection here is a sense, & strife against imperfections. Aug. de temp. serm. 49.Vse. 1. This point letteth vsus see our imperfection in this world, and that all our perfection standeth in two things, 1. in sight of imperfection: 2. in strife vntounto perfection. For that the Church cannot be perfect, is manifest in the continuall declinings of vsus that are the members. Which should make vsus ashamed, when we see our turnings backe daily reproouing vsus. The Lord if his pleasure had beene such, might hauehave as perfectly beautified and stablished his Church in earth, as euer it shall be in heauen: but he seeth it fitter for vsus, to be brought to an humble walking before him, in sence of our infirmitie; as also daily to repaire vntounto him, who is both the author and finisher of our faith; that he would be pleased to laie as the first, so the last stone of this his building, that the whole praise of it may be his.

No Church on earth so well ordered as that it neede not further reformation.Vse. 2. They may hence see their error that conceiue of any Church in earth so well setled, and ordered, that it needeth no further reformation: little know such the necessitie of the Church, and the continuall bendings euen of her strongest towers. See we not that almost eueryevery yeare requires a new parliament for the ordering of the commonwealth, that new disorders may be restrained, or redressed by new lawes? doe we see any man let his house, but from yeare to yeare, but he will surely bind the tenant to constant reparation, as often as neede shall require? and yet inconsiderate men can boldly, and bluntly bolt out; they meruaile what men meane that seeke for more, and further reformation, and they cannot tell what they would hauehave. But alas, are we so neare God as we cannot possibly be drawen nearer? what meane then the common blasphemings, drunkennes, fornications, riots, Sabbath breakings, & what sinnes not? committed almost without all feare? what meaneth it that such dens and breaches are vnmade vp, but that hogge and swine may enter into the presence chamber of the great King? Let the strong man keepe these holds, we shall see all the earth fit still inough. But easily may we in eueryevery particular member see the necessitie of daily strengthning the whole against such daily declining, as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from; and p. 85much lesse any since.

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

1. The persons to be placed are called Elders, that is,foreign. Chrysost hom. 2. & Hieron. in hunc locum. Ministers, Pastors, Bishops: for those who are here called Elders, are called Bishops, v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function, in which sense the Apostles themselues are sometimes called Elders, yet here I take it, it must be vnderstood of those who labour in the word and doctrine:1. Pet. 5.1.1 Pet 5:1 for such are described thorough the Chapter. The reason of the name is taken from their age, not as though they alwaies were the oldest men: for wisedome is not tyed to graie haires; and Timothie was one of them, and yet a young man: but in regard of the wisedome, experience, and staiednesse, required in such as are to be called to this office; which ought to be such as ordinarily is not to be found in young yeares. For how meete is it that the man of God should be furnished with grauitie and authoritie, that eueryevery way he may be worthie of double honour, both in regard of his person, as also of his gifts, place, and workes sake. The Papists eueryevery where translate this word Priests, and make praesbiteri, and sacerdotes all one. Wherein although the word cannot be more vnfitly translated; yet would we bee loath greatly to striue with them about names and titles (as hauing matters of greater moment and difference, moe then we wish) were it not that the very name were a supporter of that horrible Idolatrie of theirs, so infinitely derogatorie to the onelyonly sacrifice of Christ. And therefore, seeing the Ministers of the newe Testament, are neuer so called in the newe Testament, but foreign, and foreign, and neuer foreign, it were good and safe to keepe our selues to the titles the Gospell hath giuen vsus.Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente. Chem. de vtilit loc. theolog. 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris Euang. sij. Whitak. contr Dur. pa…agr. 48.1 Pet 2Rev 15 And seeing that the Papists impiously not onelyonly retaine the name in the proper signification, but also an office of Priesthood, flatly opposite vntounto the Priestly office of Iesus Christ▪ it is no lesse then our dutie to oppose our selues against both such an office, and such a title. Which in the proper signification is so peculiar, as it is attributed to none vnderunder the Gospel, but vntounto Christ himselfe. I denie not but in the cōmon acceptation of the word, it is ascribed to all Christians both Ministers and people, who are called an holy Priesthood, and beleeuing are made Kings and Priests vntounto God. Neither is it denied, but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests, but this was by improper and translated speach: partly in that by their ministerie they doe daily offer, and sacrifice p. 86men vntounto God, Rom. 15.16. and partly, because they held the places in the Church which the Priests and Leuites did before the comming of Christ: imitating herein the Prophets themselues, as Isay 66.21. prophesiyng of the glorie of the newe Testament, saith, that the Lord would take of their sonnes for Priests, and for Leuites: not that they were to be such as were to offer typicall and figuratiue sacrifices of that onelyonly sacrifice,Nec hoc loco permisisse se …it Tito vt libera & quasi regia potestate ministros Ecclesiis praesiciat, sed vt salvo iure & potestate eligendi sive praesentandi quae est penes Ecclesias, & collegia sacerdotū, moderator ipse accedat, & ordinator. Magalianus Iesuit. ad Tit. cap. 1. sect. 5. annot. 2. Antequam diaboli instinctu studia in religione fierent cō muni Praesbyterorum consilio gubernabantur. Hier. in locum. Omni actu ad me perlato placuit Praesbyterium contrahi vt firmato consilio, quid circa personam eorū obseruari deberet omnium cō sensu statueretur. Cypr. lib. 3. epist 11 ad Cor.Titus 1 as the Iewish Priests; nor yet commemoratiue, as the Romish (seeing all sacrifices but onelyonly the spirituall oblations of Christians were ceased) but he calleth them by that name then in vse, noting them onelyonly as the successors of the Priests and Leuites, but not ascribing any proper worke of that office vntounto them.

2 The person placing these Elders, is Titus, who hath commission giuen him, that as the chiefe gouernour and moderator of this action, should establish teachers of sound doctrine in all the cities throughout the Iland: and because the whole action was to be chiefely ordered by him, it is wholly ascribed vntounto him: as the Consull is said to create Consuls, when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them. Which if it be not thus to be vnderstood▪ I see not how Elders could be appointed by election, as the manner of the Apostles was, Act. 14.23. and Timothie must neither lay hands on any man rashly, nor yet partake herein with other mens sinnes, namely, such as were vsed to be ioyned with him in this businesse, 1. Tim. 4.14.

3 The place where, is, in eueryevery aaforeign, subaudi foreign.citie: that is, wheresoeuer there is a body of people for a fit congregation, there must a Pastor or Elder be placed: the phrase is of the same valour with that, Act. 14.23. When they had ordained Elders by election, in eueryevery bbforeign No religion can thriue or continue if the min… sterie be vnsetled and discontinued.Church. For euen in the Apostles dayes there was a certaine kinde of distinction of Churches, and congregations: for the Elders had their flockes, ouer which the holy Ghost had made them ouerseers, and which depended on them, 1. Pet. 5.2. Act. 20.28.

Doctr. Euen there where the Church is planted, is such an absolute necessitie of a setled ministerie, as without it, it is impossible that religion can either thriue or continue: and therefore as the Lord had formerly dealt, in planting his politie among the Iewes, so doth he here in planting Christian religion among the Gentiles: no sooner was his law giuen concerning his Tabernacle, but Aaron and his sonnes, and the tribe of Leui must be sanctified to the office of Priesthood, to attend on holy things, to teach and offer, and performe their seuerall duties according to the Lords direction, else had the former labour beene lost: in like sort in vaine had the publishing of the Gospel beene (although by the Apostles thēselues) had they not established such ordinances euerie where, as serued p. 87for the strengthening and proceeding of it: of which the setling of the ministerie, and appointing Pastors ouer people, is the principall.

Reas. Reasons.1. How necessarie was it for the whole administration of God among his people to hauehave a set place of abode, that they might aske 1counsell at his mouth? offer sacrifices Ilasticall, and Eucharisticall? put vp their prayers vntounto him, and receiue from him instruction and speciall direction? and hence was it that the Lord sometimes setled himselfe at Siloh, and sometimes his dwelling was in Sion: and no lesse, nay far more full comfort, may we receiue in our assemblies and Bethels, where the Lord as the sunne, by his Ministers, as by so many cleare lights, not onelyonly dispelleth darkenesse and errors in mind and manners, but directeth vsus in all our waies we hauehave to walk: answereth vsus in all our doubts, in all our petitions, raiseth vsus in our falls, supporteth vsus in our weakenesse, and prouoketh vsus to cheerefulnesse in all the pathes that are good in his sight.

2. Our weakenesse is such that notwithstanding all the benefit of standing 2ministeries, we are euer recoyling and falling backeward more and more: our bodies are not more prone to pine away for defect of daily foode, then our soules, if by the meanes of the heauenly Manna they be not daily repaired: no eie seeth not the neede of daily directions to guide vsus to daily duties; and those which must be often done, we must often be put in mind of.

3. Experience sheweth, that in such places, where such ministeries be 3not setled, we neede not seeke for adulterers, swearers, drunkards, theeues, and lyars, such soyles are fruitfull of such imps, that a man would thinke the old Sodomites were returned from hell: yea the malitious man slacketh not to sowe these too thicke, in such fields as good seede is cast into continually.

4. The ordinance it selfe speaketh for it owne necessitie: beeing the 4meanes wherby those, who by it are brought to the faith, are also preserued in it; the milke whereby babes begotten grow to strong meate, and are led from their infancie, to their full age in Christ.Eph. 4.11.Eph 4:11 For we may not alwaies be babes and weaklings, but there is a perfection of Christianity which hereby we must be led vntounto, Heb. 6.1. not that any perfection of knowledge or holines can be attained of vsus, as Anabaptists foolishly dreame; but partly in respect of that further degree which we ought euer to contend vntounto, for in the schoole of Christ we may waxe olde daily learning, and the greatest scholler shall yet be farre from perfection: and partly comparatiuely, men of grace and knowledge may be called perfect, and hauehave attained a further degree of perfection, then such as are rude and ignorant, subiect to be carried about with eueryevery winde, and p. 88are not yet gotten out of the elements of religion: a man is said to be of perfect wisedome, strength, and other gifts of bodie and minde in comparison of a child, or one not come to mans estate; a Master of Arts may be called a perfect scholler in respect of a schooleboy: and to this perfection of Christianitie are we led by meanes of this ordinance.

EueryEvery man stā deth in as much need of daily bread for his soule as for his bodie.Vse. To reprehend such as conceit themselues, that when they hauehave gotten a smattring of knowledge, they must needs hauehave faith also, and afterward need no Ministerie nor sermons: but marke where the life of God is, it will make the soule craue the daily bread, as the naturall life doth the bodie: neither seeth that man any thing of God, and the mysteries of his kingdome as he ought, that presumeth of his knowledge so farre, as that when he hath begunne to build, and laid a foundation, like the foole giueth ouer, and neuer commeth to laie the roofe. Perfection of true knowledge is the sight, and sence of imperfection, and religion in the heart, espieth daily wants and decaies in the soule: and repaireth to the ordinarie Ministeries, for the daily repairing of them. Which ordinances whosoeuer cōtemptuously forsake, great schollers they may be, but they were neuer good men.

Blesse God for thy owne liberall supplie.Vse. 2. Let vsus reioyce, that the Lord hath so liberally supplyed vsus in this necessitie, and testifie our thankefulnesse in diligence and subiection vnderunder the setled ministerie, that our iudgements, wills, and affections may be setled in the truth: for to the obseruer it will appeare, that such for most part are wauering and variable, who content themselues with a variable ministerie, now hearing one, now another, now here, now there, without fixing themselues to some one. As for such as vnderunder a setled ministerie come and goe at their pleasure, now they heare one Sermon, then another, slipping in and out as they list, to them I say, litle is their conscience, great is their sinne, and manifest is their ficklenesse and inconstancie in their religion.

Pray that others in want hereof may be supplied.3. Hence is a ground of petition that God would place Pastors in euerie congregation, that his kingdome might come euerie where, that euerie candlesticke might carie a burning and a shining light: seeing we see here that it is Gods ordinance, that so it should be. And the greater the haruest is, the more ought we to apply the Lord of it, that he would thrust forth labourers into his haruest, remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke.

As I appointed thee] After that the Apostle had declared Titus his place and dutie; he commeth to the second point, namely, his direction therein: not giuing him leaue to adde any thing of his owne invention, or alter any thing which Paul himselfe had done; but bindeth his hands from doing, or vndoing any thing, in his whole administration, p. 89but as Paul had commanded and appointed him: the tenour of his commission reacheth no further. Whence we may learne, that

Doctr. The ordering and gouerning of the Church,The ordering of the Church is not left free, no not to an Euangelist. is not left arbitrarie, no not to an Euangelist, but Apostolicall direction must goe before and guid him. The Church is the house of God, and must not be ruled by mans inventions, but by the direction of the great housekeeper: and seeing the father hath committed all the gouernement of it to his Sonne, who hath purchased it with his blood: the charge and burden of it now lieth vponupon his shoulders, and his prerogatiue it is to giuegive laws and orders, and by his voice to rule the house of Iacob. The whole Tabernacle to the verie pinnes, must be framed according to the patterne; and yet that was a mooueable in comparison of our most stable administration, which shall continue to the ende of he world: and the Lord in describing the parts thereof seuerally, still remitteth them to the commandement, to the patterne, and forme shewed in the mount: See Exod. 25.9.26.30. & cap. 27.8, &c. twise repeated in so many words, Act. 7.44. Heb. 8.5. As they therefore in the old Testament had their pillar of fire and cloud, at the going and standing of which they must goe and stand in all their iourneys; so hauehave we in the newe likewise a watch of the Lord to keepe, namely, the will of God expressed in his word, which must be the beginning of eueryevery motion and rest in the Church.

Vse. Let the bold Papists come and say one by one, I hauehave a vision, or I hauehave a dreame,No traditions or impositions vnderunder Apostolicall authoritie warrantable. I hauehave found out this or that tradition concerning prayers for the dead, fasts, or feasts, confirmed by some diabolicall delusions: let them pretend their rules of perfection, standing in the obseruation of Euangelicall counsels, such as concerne chastitie, voluntarie pouertie, &c. let them obtrude to vsus the Church, the Church, and the Church must be heard; and hereby thrust vponupon vsus, what lawes they list, for the holding and keeping of life in that beast of Rome: We say to all these things, that if any of them stand by Apostolicall authoritie, we will receiue all such traditions; but if they be vnderunder Apostolicall power, who are they? or what hauehave we to deale with them, or they with vsus? seeing that neither an Euangelist may take vponupon him, nor we take from him any impositions vnderunder Apostolicall authoritie. Obiect. They alleadge Luk. 10. He that despiseth you, despiseth me. Ans. So long as they speake according to their commission, which is, teach them to keepe all that I hauehave commanded you, Matth. 28.28. Obiect. Matth. 18. Tell the Church, if he refuse to heare the Church, let him be to thee as an heathen. Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule, which is described in the word. Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders, to be p. 90kept, Act. 16.4. Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall. 2. euen the Apostles themselues gaue no decrees, but such as were cōprehended in the written word: as in Act. 15.29. It seemeth good to the Holy Ghost and vsus, to lay no other burthen, but in these necessarie things: wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost, that they could not erre: so also the things decreed were according to the written word: As the things offered to Idols, and fornication were condemned in the morall law: the eating of blood forbidden to Noah, before Moses; and in the law: partly, because there was some symbol in it of the blood of Christ, by which the soule is purged: and partly, to auoide the note of inhumanitie and crueltie. And things strangled were before the Apostles times prohibited for the former reason, least blood not let out should be eaten. Which two latter, although their nature were changed and free in themselues after Christ: yet the Apostle in the time of gathering the Church of the Iewes and Gentiles, because he would hauehave no bones of dissention cast betweene them, and auoide the scandall; for a time required them, and forbore to abrogate them: but would hauehave them for the time retained without all opinion of worship, necessitie, and much lesse of merit: by all which bonds the Papists would fasten vponupon vsus all their humane inventions: so that all their allegations are too weake to remooue vsus from this hold, so immooueably grounded vponupon the Scriptures.

Vers. 6. If any be vnreprooueable, the husband of one wife, hauing faithfull children, which are not slandred of riot, neither disobedient.

In these words the Apostle entreth that particular direction, how Titus should behaue himselfe in the house of God; both in the placing of Elders, and redressing abuses in all sorts of persons. For the former, because it is the maine either beautie or blemish of any Church, either to be g…aced, or dishonoured with gracious, or graceles Ministers; they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp; therefore that Titus should not laie rash hands vponupon any, but after triall make choice of such men, as should be found worthy eueryevery way for that worthie worke: and that he should not be deceiued in his choice, Paul taketh paines to draw him a patterne, and giuegive him a liuely picture of the man whom he meaneth. And this he doth by a full description of the qualities and conditions (as his lineaments) the proportion of which, if he can espie, he hath found the man he sought, and whom the Church needeth. Now these qualities, as they concerne either his life, and conuersation; or else his abilitie and fitnes for doctrine and instruction, p. 91so doth the Apostle in this order prosecute them: the former from this to the 9. verse, the latter in the latter part of this Chapter.

First then for the life of him, who is to be called to this office in the Church, it is required, 1. in generall, that he be vnreprooueable, and that both at home and abrode, as we shall see: 2. more specially for his further beautifying, he must both be furnished with certaine vertues, which must positiuely shine in him: and these are such as concerne his priuate life, and family: described in their kinds, and partly in this 6. verse, and vrged by reasons in the 7. as also he must be freed from many particular vices, which are reckoned vp, and amplified by the opposition of the contrarie vertues which he must exercise, vers. 7.8. This is the carriage of these verses, the particulars whereof shall be propounded, and further prosecuted in their places.

First, it is required in generall in the life of him that is to be set ouer a people as their pastor, and teacher, that he be vnreprooueable. By which the Apostle meaneth nothing lesse, then one that is without fault, or infirmitie, or sinne: for there is none that liueth, and sinneth not: and the high priest, though a speciall type of Christ, and the chiefe Minister of the ancient Church of the Iewes, must first offer for his owne sinnes, and then for the sinnes of the people: yea, and Christ himselfe teaching his Disciples (the chiefe Ministers of the new Testament) to pray; taught them to say daily, Forgiue vsus our trespasses:foreign non foreign neither doth the nature of the word here vsed, require any such angelicall puritie: but meaneth such a one as no man can iustly call into question, or taint with any infamie, and crime. Iustly, I say: for otherwise it is not the priuiledge of the best,Nunc bene viuitur si sine crimine: sine peccato autem si quis viuere se existimat, non id agit vt peccatum non habebat, sed vt veniam non accipiat Aug. Quis e…i… innocen…t accusasse sufficiat. Iulian. to keepe them from tribunalls: before which the Prophets, the Apostles, yea, and Christ himselfe had such crimes intended against them as prooued capitall, but all iniustly: so is it the lot of the godly, to be often blamed, and condemned for that wherein they are not blameworthy: and if bare calling in question, did disable a Minister from the office, it would quickly be brought about by the malice of the Deuil, that all the most conscionable Ministers in the world should soone be suppressed. And as the charge must be iust, so it must not be frailties, or infirmities that hang vponupon our nature commonly corrupted; but grosse and open sinnes, yea and enormious crimes in the sight of the sunne: the iust challenge and proofe of which, disable a man from this function by this Apostolicall Canon. And howsoeuer he that is the cleanest, and hath washed himselfe in snow water, hath his owne clothes that will pollute him: yet read we of diuerse in the Scriptures, that hauehave attained to walke without reproofe, as Iob, Zacharie, and Elizabeth:Sine querela, non sine peccato. August. contr. Coelestin▪ and many euen priuate Christians at this day, through Gods merciemercy, liue without crime ▪ though not p. 92any, saue the Sonne of God himselfe, euer liued without sinne: All which open to vsus the meaning of the precept.

A man of scandalous life is vnfit to be a Minister. Reasons.Doctr. How able soeuer a man be to teach, yet if he be of corrupt conuersation, and scandalous in life, he is not fit to be chosen for a Minister. Reasons. 1. Our Apostle here in the first place, and more largely insisteth vponupon the life of him that is to be chosen, and afterwards in fewer 1words requireth his fitnes for doctrine: and so in his charge to Timothie that he should laie hands on no man rashly,1. Tim. 5.22.24.1 Tim 5:221 Tim 5:24 addeth, that some mens sinnes goe before hand, and some mens sinnes follow after iudgement: as though he had said more largely, Vse all the circumspection thou canst, yet some hypocrites will creepe into the Ministerie: some are inwardly profane, and such close sinners thou canst not discerne, till afterward they manifest themselues: others are open sinners, of which thou maiest iudge aright: these latter thou art to hinder; the former reclaime, or seasonably remooue, and so salue vp the sore againe: for how requisite is it, that such a sweete and sauorie doctrine, should be matched with a 2sweet and sauorie Christian conuersation? 2. That such an high calling is to be graced with an vnreprooueable life, was typified in the law sundrie waies, as after we shall more clearely see in the positiue vertues required: especially in that prohibition, that none of Aarons sonnes, or seed, that had any blemish in him, might once presse to offer before the Lord,Leuit. 21.17.Lev 21:17 neither come neere the vaile, nor stand by the Altar. 3. A scandalous 3and obnoxious person, shall neuer do good in his calling. For although the things of Christ, as the Word, Sacraments, and Doctrine, depend not vponupon the person of the Minister, but on the ordinance of Christ; neither in themselues are the worse in bad mens hands; no more then a true mans peece of gold in the hand of a theife: yet by our weaknes, in such a mans hand, they are weaker to vsus: and although no man can answer, or warrant the refusing of pure doctrine (which is not to be had in respect of persons) for the spotted life of the Minister, who while he sitteth in Moses chaire (be he Pharisie, be he hypocrite) must be heard; yet can it not be, but that the wickednes of Helies sonnes, will make the people abhorre the offerings of the Lord: which what a greiuous sinne it was before the Lord, see 1. Sam. 2.17. Againe, how can he benefit his people, whose hands are bound, whose mouth is shut, and cannot vtter the truth, without continuall galling and sentencing of himselfe? and when eueryevery scoffer shall be readie to say to him; art thou become weake like one of vsus? Isa. 14.10.Isa 14:10and the word shall be still returned vponupon himselfe, how can it be expected that he should do good amongst them? Christ preuented that scoffe,Luk. 4.23.Luke 4:23 Phisitian heale thy selfe: and Paul sheweth the dutie of eueryevery Minister, namely, to minister well: and the fruit of it, he getteth p. 93a good report, and great libertie in the faith. Wherein let a Minister be wanting; if he were able to speake with the tongues of men and Angels,1. Tim. 3.13. Ministri est verba vertere in opera Hierom. ad Paulinum.1 Tim 3:13 yea, if he had a fierie tongue sitting on his head, he shall neuer be able to preuaile with ignorant persons, who must be sensibly taught, and that aswell by their eie, as by their eare. 4. It is a most dangerous condition to himselfe to be a good teacher of a bad life:1. Tim. 3.7.1 Tim 3:7 for such a one is in the snare 4of the deuill, that is, when he seeth his life still more and more exprobrated, and himselfe more despised eueryevery day then other (for it is iust with God, that with the wicked should be reproch) then he beginnes to grow so bold, and impudent, as that he casts off all shame, and care, and as one desperate and hardened in sinne, prostituteth himselfe remorselesly vntounto all lewdnes and vngodly conuersation.

Vse. 1. Hence may we see the reason,The deuill hath reason therfore both to depraue the best, and thrust in the worst into the ministerie. why the Deuill so mightily laboureth to slander the most faithfull Ministers of Christ: namely, that by the contempt of their persons, their doctrine also might be condemned. And therefore he will play at small game ere he sit out. If he cannot hinder the Ministerie, he can disgrace it: If he cannot discontinue it, he can continue a deuill still: that is, both an aduersarie, and an accuser of it: for either Christs Disciples wash not, or fast not; or Christ himselfe is a good companion; or Iohn Baptist is too austere and precise; or some natural infirmitie (as Elishaes bald pate) shall be cast as a rub in the way to make the Doctrine lesse welcome. And all this because long experience of many ages hath taught this old serpent, that the most wretched miscreant, euen Herod himselfe, will heare gladly Iohn Baptist, if he conceiue him (as he is) a good and godly man, carying himselfe without reproofe and exception. The selfe same is the ground why he setteth himselfe in all ages to shoue in, and hold in the Ministerie such persons as (like vnfauorie salt) are too base for the dunghil; eueryevery way for the ouerthrow of this apostolicall direction, vsing and vrging most impregnable arguments, drawne from affinitie, affection, some base and seruill demerit, letters, and requests of great men, or gifts, which blind the eyes; by which and many other meanes, Satans Ministers (for the Apostle calleth them no better) keepe out the Ministers of God.2. Cor. 11.15.2 Cor 11:15 What mischiefe these stratagems of Satan hauehave wrought in the Church we may see and bewaile, and prouoke thence our prayers that the Lord would so let his kingdome come eueryevery where, that such maine pillars of Satans kingdome, may be shaken and broken, especially in reformed Churches, which professe,The most commendable conformitie is to ioyne to vncorrupt doctrine …n vnblameable life. and auow the lifting vp of the scepter of Iesus Christ.

Vse. 2. Note hence what conformitie is most vrged by Christ in all his Ministers: namely, the …iting to vncorrupt doctrine, an vnblameable life: by these two, shall all men know who are the true Ministers p. 94sent of Christ: this voice, and these hands are infallible distinctions not onelyonly of Ministers from other men, but euen of Ministers among themselues, and the maine and intolerable inconformitie of Ministers, is the suiting of Iacobs voice with Esaus hands. The Minister hath not done his dutie when he hath pointed to others the way to heauen, and himselfe either stand still like a statue in the way; or else like the creuise, goeth backward: but he must in nothing giuegive offence, least his Ministerie be blamed:1. Pet. 5.3.1 Pet 5:3 yea more, he must be an example to the …ocke: so Paul enioynes Timothie to be to them that beleeue, 1. Tim. 4.12.1 Tim 4:12an example in word, conuersation, louelove, spirit, faith, purenes, euen as he set himselfe an example to Timothie, 2. Tim. 3.10. But thou hast knowne my doctrine, manner of liuing, purpose, faith, long suffering, louelove, and patience: for this example hath the force of a rule either good or bad: Peters example constrained the Gentiles to do like the Iewes:Gal. 2.13.Gal 2:13 and Barnabas was drawen in with him: see also 1. Pet. 3.1. Now not needing further motiues to prouoke Ministers to labour after good life, we will onelyonly mention some meanes, whereby eueryevery of them may become vnreprooueable.

Rules to keepe a man vnreprooueable.1. Labour with thy heart to set it selfe still in the presence of God, and this will be a meanes to keepe it order; whereas otherwise an vnruly heart will breake out one time or other.

2. HaueHave a care of a good name, as well as a good conscience; not so much for thy owne as for Gods glorie: neither because thy selfe, but others stand much vponupon it.

3. Auoid occasions of sinnes, appearances of euill, seeing thy motes become beames.

4. Studie to doe thy owne dutie diligently, meddle not with other mens matters.

5. Curbe, and couer thy own infirmities, buffet thy bodie, and bring it in subiection.

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

Thus oughtest thou that art a Minister set thy selfe a coppie vntounto men; howsoeuer the most rent such coppies out of their bookes, as too precise and exact.

Vse. 3. How men are to conceiue of Ministers, not as of men without sinne, or infirmities, as the Apostles confessed they were mortall men, subiect to the same infirmities with others:Act. 14.15.Acts 14:15 and to acknowledge the goodnes of God in keeping them altogether not from all sinne, yet vnreprooueable, that is, vntainted of greiuous crimes, whereby his name and this calling should be highly dishonoured: which were it well considered of men, we should not heare such outcries against eueryevery infirmitie p. 95in the person of the Minister, as though the verie calling could exempt him from sinne, which we see the calling of the very Apostles could not doe.

Husband of one wife] Hauing …eard what is generally required of eueryevery Minister that he be vnblameable: Now we are with the Apostle, to descend to those priuate vertues which concerne his economicall administration. And those in this verse are two; the former concerning himselfe, in preseruing his owne chastitie: the latter respecteth the persons within his family, namely, his children, ouer whom he is to exercise Christian authoritie, gouerning them as a father, who is a Minister: framing them to dutie towards God, and himselfe, and trayning them vp carefully in the doctrine both of faith and good manners. For 1. concerning their religion, it is required that they be faithfull children. 2. For their manners they must be, 1. temperate, 2. obedient. And both of these declared in their contraries whereof they must be free: as 1. they must not be slandred of riot, which is a lauish wasting, and a needles spending of goods. 2. Not disobedient, but such as will endure the yoke. These two vertues must especially be exercised of eueryevery one that is to be a Minister of Christ: the former of which beautifieth his owne person; the latter graceth his family; and both of them adorne his calling and profession.

To vnderstand the former aright, we must first remooue the false interpretations: and 2. propound and establish the true sense, and then come vntounto the doctrines. And first where the Apostle requireth that the Minister be the husband of one wife: the Papists interpret it most ridiculously in an allegorie, affirming that Pauls meaning is, that an Elder must hauehave but one wife, and that must be his Church. But the scope of the place is not to answer the question, whether one minister may hauehave two Churches or no; but what a one he ought to be for the gouernement of himselfe and his, that is to be set euer any people. 2. What meaneth it that this husband must hauehave faithfull children; if he may not hauehave a wise other then the Church? If it be said, that by these children must be meant the faithfull and the children of God begotten in the Church: I answer, that the same Apostle to Timothie, cutteth the sinewes of all such cauills: where he expoundeth the same precept necessarily to be meant litterally, and not in this allegorie; by the reason of it annexed,…. Tim 3.…. for if he cannot gouerne his owne house, how shall he gouerne the house of God?

Secondly, others say, he must be the husband of one wife onelyonly, and that after the first he may not hauehave a second. Which opinion Montanus and Tertullian extended to all sorts of men: the Grecians after restrained it to the Clergie: and the Romanists were readie inough to take it vp, and p. 96stil reserue it among the rest of their rubbish. But that also is as grosse and false exposition. For 1. he that marrieth a second wife after the decease of the first▪ (if he keepe himselfe faithfully vntounto her,) is still but the husband of one wife, seeing the lawe of the former is by God dissolued.

2. It is a generall commandement, that if the brother die without children,Deut. 25.5.Deut 25:5 his next brother was to marrie his brothers widow, and raise vp seed vntounto him. Now as in the other tribes, so doubtlesse happened it among the Leuites, and therefore the Leuite although a widower, was to marrie his brothers wife. Obiect. If it be here said, that we now are in precepts deliuered to Ministers of the newe Testament; and are not to square our selues vntounto that speciall administration of the old: I answer, that the generall precepts of the newe Testament affirme no lesse: as, He that cannot containe, let him marrie: and to all widowes the Apostle giueth leaue to marrie,1. Cor. 7.39.1 Cor 7:39 so in the Lord: and that that is of generall & perpetuall equitie to men, as well as women, and to all sorts of men, as to one kind, is plaine by Rom. 7.3. The woman if the husband be dead, is free from the law of the man, so as she is not an adulterer if shee take another man. To which truth many of the fathers accord.

Thirdly, an other sleight of the Papists must be auoided, who hauehave thus corrupted it: If any hauehave beene the husband of one wife, and now be not, he may be a minister: but the spirit of God changeth no tenses here, and the word foreign, must be supplyed foreign.

Lastly, neither must it be vnderstood, so as the Minister must of necessitie be the husband of one wife, and may not liue single: for though all cannot receiue Christs speach concerning continencie, yet some there are to whom it is giuen,Matth. 19.11, 12.Matt 19:11Matt 19:12 and to them his counsell is, he that is able to receiue this, let him receiue it.

But the true meaning is, that the minister ought to be content with one wife at once, and not defile himselfe by polygamie: and this precept was not without ground: for among both Iewes and Gentiles, the custome of polygamie had so farre preuailed, that it was become as naturall, to marrie many wiues at once: now the Apostle perceiuing that custome, had taken away the sense of the sinne, and placing Titus to redresse things amisse, he beginneth at this great enormitie, and prohibiteth him to choose such into office in the Church, as had giuen such note of an inordinate life. Quest. But was it lawfull for other men to hauehave more wiues then one at once, seeing the precept is giuen onelyonly to ministers? Ans. No: and yet the minister here onelyonly inhibited directly, as whom he dealeth with: but the people herein also, so farre as his example was propounded to their imitation, in the obseruation of the whole law of God. For here we may fitly obserue these 2. rules for our directions. 1. That p. 97all the vertues which are required of common Christians, must be much more in the minister, as euerie thing in the sanctuarie, was double to that which was common, as the cubit, the shekel of the sanctuarie. 2. That all the morall vertues required and expressed in the life of the Minister, must be imitated of common Christians; who must follow him so farre as he followes Christ: and in his generall dutie see their owne; both of them hauing but one way to heauen. So much of the meaning. The doctrines are two.

1. The mariage of ministers is a lawfull, and holy ordinance of God.

2. Polygamie was euer a thing blame-worthie, euen in the best.

Doct. 1. Seeing that we are cast into the last times,Mariage of Ministers lawfull. 1. Tim. 4 1.2.1 Tim 4:11 Tim 4:2 wherein the spirits of error shall be more rise then euer: and 2. that many shall depart and giuegive heede vntounto them: and 3. that it is enioyned euerie faithfull teacher to arme his people against them: it is no lesse then our dutie to warrant out of this place the mariage of Ministers, against all the impious decrees of Papists: who that they should not want that note of Antichrist fore prophecied, namely, the contempt of women vnderunder a semblance of sanctitie,Dan. 11.Dan 11 and chastitie, as Hierome expoundeth it: and least their doctrine should not otherwise appeare to be as it is, a doctrine of deuills, 1. Tim. 4.1.3. hauehave prohibited mariage to all orders of their Clergie, and admit none into their orders, without a vowe of perpetuall single life; from which if they euer after depart, they depriue them of all dignities, cut them off as apostates from the faith, and adiudge them if they iustifie that opinion, euen to death it selfe. Quest. But why should they depriue themselues of their libertie, and the comfort of that estate? it seemeth to be meere conscience that should lead them to vndergoe such a burden. Ans. I hope to make it appeare that it is nothing lesse then conscience, enformed by the word, by the answer of their chiefe allegations.Reasons why the Papists resist this doctrine. In the meane time among sundrie other, obserue three maine beames which beare vp the this Popish roofe. 1. grosse hypocrisie, causing them to make a shew of 1greater holinesse and chastitie then all others, in which regard we may as well yeeld them the title of Puritans, as they challenge the thing it selfe. 2. presumptuous pride, for by th…ir doctrine, hereby they seeke for a further perfection then that which the Law requireth of them. 3. the maine 2of all is, humane policie: for hereby they keepe their wealth together, 3which 1. maketh them able to maint…ine their royall estate. 2. it maketh the world to admire them, such is their …ompe, and glorie. 3. by their great promotions and dignities they a…re, and ally vntounto them the greatest nobles of the earth, by whom they strengthen their estate: so as neuer could mans wit deuise a surer way to keepe their wealth; which eueryevery eie p. 98may see to be the proppe of their greatnesse, and which by the marryage of all their orders might quickly be dissipated and dispersed. 2. by this policie they hauehave their vassals and instruments, whom they must dispatch with death and deadly things about them into all countreys, more free and prompt to the vndertaking and accomplishment of any misc…iefe. These I take to be their strongest foundations of their tottering building; as for other which they vent out to the world, they are but shewes and pre…ences, and sandie grounds of foolish builders, as now we are to manifest.

Ob. First, out of the old Testament they alledge diuerse things, as Leu. 11. Be ye holy, Three maine obiectiōs briefly answered.for I am holy: and, ye that carie the holy vessels of the Lord, be holy: and, the Priests and Leuites in ministring their turnes before the Lord, must abstaine from their wiues: and Abimelech would not giuegive Dauids young men hallowed bread, vnlesse they had abstained from women: and, they that eate the Passeouer had their loynes girt, which is the seate of lust. Therefore none in orders may marrie.

Ans. 1. In such allegations they are long and tedious, but of which I may truely say, as the Stoiks of diseases; if they be long, they are light. And to beginne with their last symbolicall argument, we will lightly passe it, as worthy of something else rather then an answer: both because symbolicall diuinitie wil beare no argument, but also in that they hauehave not prooued, nor can, that all they that eate the Passeouer were Priests:Exod. 12▪11.Exod 12:11 neither regard they that they were presently to depart out of Egypt, and therefore needed to trusse vp their long and loose garments.

As for that of Abimelech, 1. Dauids seruants were souldiers, not Priests, and therefore is it impertinent. 2. they were such as had wiues, how can we conclude from them,1. Sam. 21.4.1 Sam 21:4 that other men ought to hauehave none. 3. it was a question which the Lord would hauehave Abimelech aske Dauid, and that by oracle, as appeareth, v. 11. concerning some legall defilement; which euen by touching some wo…en, might debarre them from touching the holy bread. 4. let them … so conclude that no Israelites might marrie, because at the giuing of the law, they must abstaine 3. dayes from their wiues.

In the three former allegations they are not vnlike an inexpert musitian, who harpeth altogether vponupon some one iarring string, and so marres all the musicke: for all of them are laid vponupon this vnsound and vngodly position, which they take for graunted, that marriage is an vncleane and vnholy thing: They forget that they make mariage a Sacrament.for this is the tenour of all their conclusions, be holy, & therfore abstaine from marriage. Which heresie of Montanus and the Manichee… ▪ Pope Syricius and his successors hauehave fought manfully to maintaine … of that place of the Apostle, Those that are in the flesh, cannot p. 99please God: as though they had neuer read, that God was the institutor of it, and not as a remedie, but when there was no maladie,Rom. 8.8. Of all the workes in the flesh reckoned in Gal. 5.9. marriage is none.Rom 8:8Gal 5:9 in the state of innocencie, betweene innocent persons in an innocent place: that it was an estate blessed by God before the fall, and after the fall had the same blessing renewed vponupon it to Noah and his children, as though they had forgotten that the Sonne of God had sanctified it by his presence; graced it by his first miracle; called it a coniunction of God, whome God hath ioyned, Adeo honorabile est coniugium, vt cum eo possit quis eti… ad sanctam fidē asc…ndere. Chrysostom. in locum.&c. as though they would not knowe what the Apostle had said, that eueryevery ordinance of God, is sanctified by the word and prayer; and that all things are pure to the pure: and this institution so especially, as that the infidel husband is sanctified in the beleeuing wife, and the vnbeleeuing wife in the beleeuing husband: and that the woman thorough bearing of children shall be saued if she continue, &c. But what should I light so many candles in such sunshine, were it not to discouer their monstrous delusion.

Secondly, are none commanded to be holy but the Priests, and not as well all the Israelites? or was that sanctitie any other, but that which standeth in pure heart, good conscience, and faith vnfained, in innocencie and louelove towards God and men? Now if all such as thus must be holy are inhibited mariage, where should we seeke an holy seede?

Thirdly,Nec ratione nec authorita…e probatur, quod absolute loquē do sacerdos peccet contrahendo matrimonium nec ordo in quantū ordo, nec ordo…in quantum sacerest impeditivus matrimonij. Card. Caiet in epist. Tit. 1. tract. 27.Titus 1 if the Priests had some legall purifications which must be vsed before they appeare and approach before the Lord; were they not all typicall representations of that spirituall holines, wherein euen we ought to resemble them? and beeing so, are they not all dated? or if we consider them as they were also antetypes of Christs puritie, the high Priest of a better couenant, are they not expired? or if the Popish Priests will be so exact in imitating them, let them giuegive vsus a reason, why they follow them not in all such rites of that kind, as well as in some? for when the Preists entred the tabernacle, they were prohibited the vse of wine, Leu. 10.9. neither must they at any time meddle with the exequies and funeralls of the dead, neither must they be shauen, Leu. 21.1.5. but to imitate them herein would not stand with their ease or profit. And yet notwithstanding all these purifications, was it neuer concluded that Priests and Leuites might not hauehave their wiues: but if any found reason may be gathered from their example, it might rather be thus framed; Euen the Priests and Leuites had their wiues, and much more may the Ministers of the newe Testament.

As for that they obiect out of Isay 56.4.5. The answer is readie and plaine, that the Prophet speaketh not of any that had vowed continencie; but of such as had been made Enuches involuntarily, to whom that comfortable promise is made, not for their continencie, or beeing Enuches, p. 100but for keeping the sabbath, choosing the thing which was pleasing to God, and taking hold of his couenant.

Obiect. Further out of the new Testament they alleadge many things, especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction, ver. 5. to abstaine for a time to giuegive themselues to fasting and prayer, 7. where is concluded that this estate hindreth the exercises of pietie, and therefore intolerable in a Minister: and further, where he saith that the vnmarried careth for the things of the Lord, but the married rather care how to please one another, v. 32. and, those that are vnmarried, it is good so to abide: and, he that giueth not his daughter doth better: and, the widow is more blessed if she so abide, ver. last. Ergo. No Minister may marrie.

Ans. Doe not these men bewray the nakednes and pouertie of their cause, when they are glad to snatch here and there a word, to wrest against the authors meaning, without due regard: yea, with vtter neglect of the scope and all circumstances of the place? for to whom writ the Apostle? was it not to the whole Church of Corinth? so as by their collection, it was not lawfull for any man or woman of that citie to be married. 2. what times writ Paul in? was it not in times of most heauie persecutions; which in all that chapter he had a speciall eye vntounto? 3. In what manner writ he?foreign, non foreign. doth he not say, that he writ this by permission, & not by commandement? v. 6. doth he not affirme that euerie man hath his proper gift, according to which he is to walke? v. 7. & 17. doth he not professe that he speaketh for their commoditie, as giuing them an wholesome counsell, and not to entangle them in a snare? v. 35. and that which he speaketh is in regard of the present occasion and necessitie: v. 26. notwithstanding all which, no married persons may defraud one another, v. 5. and much lesse depart one from an other, v. 10. 4. For the matter alleadged. Because the Apostle would hauehave all Christians as free from distraction as might be; and because they must abstaine too extraordinarie fasting and prayer, which those dangerous dayes, and tyrannicall times called vponupon them for, (the place not beeing meant of ordinarie prayer) can it be wr…ng out of the place, that marriage therefore must be vowed against, either of them, or much lesse of any other sort of men? Againe, because the Apostle speaketh of some carnal persons matched together, that they regard the things of the world, and the pleasing one of another aboue the pleasing of God: can any shewe of argument evince, that therefore either marriage is vnholy, or is of any sort of men to be disavowed? for that the place must be so vnderstood, is euident: else what shall we think of Abraham and Sarah, Isaac and Rebecca, Elcanah and Annah, Zacharie and Elizabeth, Aquilla and Priscilla: shall we thinke that these faithful p. 81couples cared not for the things of god? and if they did, why cannot other beleeuers? and if mariage were such an enemie to prayer, and hinderance of pietie in it selfe, as they would make it, why are all Christians commanded to pray continually? to possesse their vessels in holinesse, and honour? how is it that we reade of families called Churches? how could any man say, I and my house will serue the Lord? how doth the wise man say, that by a wise woman the house is built vp? And indeede where God giueth such a one, a man is freed from many distractions, and findeth his wife a fit helpe made vntounto him; whereas it was not good for him to be alone. Finally, as all married persons neglect not; so all single persons seeke not the things of God: for we reade of many foolish virgins.