Commentary on Titus, Part 2 · Chapter 1 (4 of 10)

Commentary on Titus · Part 2 · Chapter 1 (4 of 10)

p. 81Furthermore, where the Apostle affirmeth it to be good to abide single, either in virginitie or widowhead; and not to giuegive the daughter in marriage, &c. and that onelyonly in regard of the present times; shall no time afford lawfulnes for some sort of men to marie? And that those precepts are so to be vnderstood, the Apostle himselfe expresseth: for if good were opposed to euill of sinne; then had the Apostle contradicted himselfe, when he said, that he that marrieth (not only doth not euill) but doth well: but good is opposed to that which is incommodious, or inexpedient: so is the word also vsed Matth. 19.10. and this is that the Apostle saith, it is not good for the present necessitie: that is, it is not conducible,foreign. expedient: for that it is more ioyous for a man to drinke his owne cup of trouble in troublesome times, then to be vexed with the miseries of a destitute wife and children. The like precept was giuen vponupon the like occasion to the Iewes, that they should not marrie, nor get children: Why?Ierem. 16.Jer 16 some Papist would hence affirme, because marriage is an vncleane thing, and a sinne: No: but in regard of those most heauie times of warre, exile, and captiuitie; wherein they should hauehave lesse sorrow and greefe who had none to care for but themselues: and this is the reason expressed by the Apostle, where he saith, that such as are married shall hauehave sorrow in the flesh: vers. 28.

Many more places they abuse, but these are the chiefe. Against all which, this place of the Apostle may settle the iudgement; where is auouched, that the Minister may be the husband of one wife, and the qualities of this wife described, 1. Tim. 3.12. the euidence of which two places collated, none but such as are willingly blind can resist: which with some other places hauehave so pressed them, as that they hauehave beene driuen to, and from many poore shifts. As 1. they alleadge against this place, that in the Apostles daies indeed while the Church was rude and deformed, there were fewer precepts giuen, and there beeing but few conuerted, p. 102it was permitted to the Clergie to marrie: but afterwards the Church growing more confirmed, and better ordered, this precept of chastitie was added. Ans. But who but Satan could teach them so to distinguish,Ecclesia tanquā ADAMVS prima origine integertima fui…, quo longius pergit▪ plus sordis contrahit. Brightm. in Apocal. and determine that which was lawfull in Pauls time, to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe? againe, how basely do they deeme of Apostolicall constitutions, in regard of their own deuises? accounting them as rude, and childish things, and such as could bring no Church to any perfection. Besides, how do they forget that the Apostle had reformed many things in this Iland alreadie,foreign. and left Titus to absolue the rest, and proceed in the reformation thereof still? and yet in that his finishing and perfecting things begun, this rule is deliuered, if any be vnreprooueable, the husband of one wife. 2. Others seeking to elude this text say, that the Church indeed had power then to appoint what constitutions she pleased, and saw fittest for her present condition, and that this power she still retaineth: so as looke as the Master of a family hath it in his power to entertaine none but single men seruants in his family; the like power hath the Church if she please, to admit none into this seruice or Ministery but single persons. Ans. But to follow them also into that starting hole: 1. They must prooue their Church to be this family of Christ: and the Pope to be the master of this familie. 2. Let them improoue that the Master of this familie is the Lord Iesus, who hath alreadie prescribed a certaine forme, by which he will hauehave his Ministers chosen: and for the vse of the Church to the ende of the world hath recorded it in the Scriptures, of which this is a speciall branch, if any be the husband of one wife. 3. Others hauehave found out another shift: namely, that he who now is the husband of one wife and hath children too, may be chosen: but the Apostle saith not, that after one is made a priest, he may marrie a wife: so that if the worst fall, the vow of chastitie at the consecration of a priest shall still stand in force. Ans. But what a miserable shift is this? for can it be lawfull for a married man to be a Minister; and not for a Minister to be a married man. It is all one as if an Anabaptist should thus reason; He that is now a Magistrate, may lawfully vse his Magistracie; but yet it is not lawfull for any man to become a Magistrate: or when we are commanded to feare God, a man might thus reason: God bids him that hath his feare exercise it; but yet he enioynes vsus not to vse the meanes to come by it. Surely notwithstanding all these follies, it must needs be as lawfull to become an husband,Sacerdotium non dirimēre contractum matrimonij, &c. Caietan. in loco supra citato. as be one: and he that can without sinne hauehave a wife, may without sinne marrie one: we will therefore conclude with their Cardinal, that priesthood dissolueth not matrimonie, whether before or after ordination contracted, if we seclude all other lawes, and p. 103stand onelyonly to those which we hauehave from Christ and his Apostles.

Vse. Seeing then this is one of the lawes of nature,EueryEvery man that hath nature … him hath right in this law of nature. eueryevery one that hath nature in him hath right vntounto it. In the state of innocenci…, marriage was instituted as a further perfection, then man had by his creation: since the fall, it is also a remedie of his imperfection. 2. The Apostle calleth it, honourable among all: the new Papists shift, in all things, is a senceles cauill, and full of folly: besides,foreign. the words following restraine it to persons: But whoremongers, &c.

Obiect. But if among all, saith Bellarmine, then among them of consanguinitie, and affinitie. Ans. If he had looked to the words following, and the bed vndesiled, he would hauehave saued that obiection. 3. The priests of the law, yea the high priest that was to offer before the Lord twise eueryevery day, and the Leuites, and the Prophets, and Prophetisses: and the Apostles, and most of their successors, till 1070. yeares after Christ,Till the time of Pope Hildebrand. were married men. Famous and very remarkeable is that confession of Policrates Bishop of Ephesus, who affirmeth of himselfe that he was the eight Bishop all descended of Bishops:Euseb hist. eccl. lib. 5. cap. 24. which historie me thinkes might blanke them, or cause them to blush. 4. But if that doe not; the curse of God vponupon this their constitution, if they were not giuen ouer to strong delusions, might cast dung vponupon their faces in this defence. Well obserued Luther, that this one law brought in among them all the sinnes of Sodome:Rev. 8. Iohannes a Casa Bishop of Beneventum, wrote an Italian Poem in cō mendation of Sodomie. Zeged Mutius did the like, whose booke is approoued by the bull of Pope Iulius 3. Pope Sixtus 4. built a Stewes at, Rome for the same vnnaturall lust. Contra Origin. haeres. 29. de quibus August. Isti sunt nefanda facientes, sua corpora corruptioni tradentes.Rev 8 for which no doubt the spirit of prophecie calleth Rome by the name of Sodome, for the sodomiticall filthines of it: for the defence of which vnnaturall and monstrous sinne (not to be thought on, much lesse without blushing named) some of them hauehave written and published sundrie bookes. If the monasteries in other countries came aswell to the rifling as ours did in the daies of King Henrie the 8. of famous memorie therefore; no doubt but many Bales might be set on worke to write many centuries of their filthines. Or if some of their fishponds come to the casting, as that in Gregorie the greats time, it may be that some of their owne would not sticke to write of 6000. heads of infants found in the mudde of some one of them. But because it is a shame to speake in publike of the things they shame not to doe in secret, I will forbeare further to mooue and stirre in this sinke, which sufficiently stinketh in the nostrills of God and men; and conclude the point with Epiphanius his speach; They hauehave refused marriage, but not lust: no true… of the Originians then of all the Popish orders.

Doctr. Polygamie was euer a thing blameworthy, and euill in it selfe, notwithstanding much vsed of Iew, and Gentile. Reasons.

1. The first matrimonie was instituted betweene two persons onelyonly;Polygamie is & alwaies was vnlawfull. of whom the Lord said expressely, they two, (not they three, or more) p. 104shall be one flesh. In which first institution are two grounds ouerturning this sinne. 1. Gods action of creating one man, and one woman, and no moe. 2. His iniunction and strait charge to all posteritie, that one man should cleaue to one wife, who must be his wife and no stranger; and not to many wiues at once: so as it is against the law of nature, and the first institution.

2. The Lord by Moses forbiddeth it, Leu. 18.18. Thou shalt not take one woman to her sister: that is, thou shalt not take one woman to another, to make them as sisters; for in the 16. verse the marriage of the wiues sister is forbidden by proportion euen in monogamie: no not after the sisters death, seeing consanguinitie and affinitie agree in duration alike. Besides that the phrase in Hebrew is commonly so vsed: as Gen. 26.31. Exod. 26.3. and the reason of the precept is, that such a one must not be taken to greeue the other, and seemeth properly to be meant of wiues in polygamie,aemulae. Gen. 30.1.Gen 30:1 who in the Scriptures are called aduersaries.

3. The Prophets themselues reprooue it vponupon the ground of the first institution, Mal. 2.15. God made but one woman at first: and why but one? not that he wanted spirit, for he had abundance; but because he sought a godly seede: wherefore keepe your selues in your spirit, and let no man transgresse against the wife of his youth: where the Prophet proueth it to be not onelyonly against the first institution, but wisheth all posteritie carefully to avoide it.

4. Christ himselfe taxeth it as a violencing of the first institution, Mat. 19.4.5. HaueHave ye not read that God made them at the beginning male and female? and for this cause shall a man leaue father, and mother, and cleaue to his wife, (not wiues) and they twaine shall be one flesh.

5. Christs Apostles condemned it, Eph. 5.31. the same speach of our Sauiour Christ repeated: 1. Cor. 7. Let euerie man hauehave his owne wife, not wiues: and here the Apostle accounteth it such a blot, as hindreth the admission of any such into the ministerie. And thus polygamie beeing condemned by the first institution of marriage before the Law,Obiections answered. The first comming in of Polygamie seemes plainly to ouerturne the contrarie opinion of Aquinas, whose words are these, Fieri potnit dispen…a…io à Deo per inspirationem internam. Supplem. 3. part. qu. … …. art. 2. and also in the Lawe, after the Lawe by the Prophets, after them by Christ himselfe, and by his Apostles, it followeth, that it was euer an euill condemned euen from the beginning.

Obiect. But the example of the most of the Patriarkes is alleadged for the lawfulnesse of it, for else all they would not hauehave vsed it, beeing the best men that euer liued.

Answ. The canon lawe saith, that a common error may not preiudice the least truth: true it is, that after that most sauage tyrant Lamech had first depraued Gods ordinance, it greatly preuailed by example, and especially then when there was no King in Israel: yet notwithstanding the p. 105Prophets, and Christ call men, not to example, but to the rule of the first institution. 2. We neuer reade of any of them (no not the best) well caried it: but what fruit had it betweene Hadah and Sillah at first, it still retained: For what molestation brought it euen to good men? what a stirre had Abraham to compose Sarah and Hagar to peace; and in their children Isaac and Ismael, what a number of sparkles of contention were kindled? what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel? and what other was the fruit of their enuie, but an occasion further to draw him into sinne, in taking first one of their maids, and then anothers, and all to please both; to say nothing of the doe he had doubtlesse about their children. When Moses speaketh of Esaus 2. wiues, he added, they were an heart griefe to Isaac and Rebecca, Gen. 26.35. when the Scripture speaketh of Gideons 70. sonnes begotten of his owne bodie, with the reason, for he had many wiues, Iud. 8.30. the very next chapter sheweth how Abimelech slewe all these 70. sonnes on one stone, saue Iotham. How was Elcanah troubled to satisfie and recompence his wife Hannah, for the reproach wherewith Peninnah her aduersarie vexed her sore? In the inclining of Salomons prosperitie,1. Sam. 1.6.1 Sam 1:6 the first exception the Lord tooke against him was, that he loued many outlandish women, 1. king 11.1.which sinne brought him to all the wickednesse that was found in his hands. 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust, but in desire of increase of that holy seede which was in that one people: I answer, we may so religiously and charitably conceiue of them, and in that regard of the Lords more speciall indulgence and connivence, yet can it not prooue lawfull; it may make it in them a lesse euill, but not no fault: for if it had beene lawfull for the fathers in regard of multiplying the Church, and filling the earth, it had beene much more lawfull and fit for our first Parents, for to them was said, encrease and multiplie, and fill the earth, and yet God permitted it not to them, but it crept into the world against that first institution.

Obiect. 2. Sam. 12.8. He gaue thy Lords wiues into thy bosome; therefore Dauid had many wiues both of his owne and Sauls, the Lord beeing the author.

Ans. Those words (into thy bosome) indeede often signifie the neere coniunction of marriage: yet here, as in some other places, it signifieth onelyonly, that they were giuen vnderunder Dauids power and hand, namely, into his subiection; and so it signifieth sometime nothing else, but to hauehave something with a man: as elsewhere Dauid saith, he bore the reproaches of the mightie in his bosome;Psal. 89.50.Ps 89:50 so here Dauid had with him his Master Sauls wiues. 2. If the phrase should not so be here taken, incest would be defended p. 106in Dauid; seeing the consanguinitie of the wife is in the same degree to the husband as to the wife: and therefore Dauid could no more marrie the stepmothers of his wife Mical, then if they had beene his own. 3. We neuer read that Dauid tooke any of them that were Sauls, to become wife vntounto himselfe.

Obiect. Deut. 21.10.15. there are two laws which seeme to fauour it. If a man cast his affection vponupon a woman, &c. And if a man hauehave two wiues, the sonne of the hated, if first borne, shall inherit: and therefore the Lord at least permitteth polygamie.

Ans. Neither of these two were simply lawfull, nor by the law approoued to be done: but after it was done, the Lord prouideth a law to auoid the greatest confusion, by tolerating and not dissoluing it: neither is the law vnrighteous herein, seeing it neither approoueth it, nor simply permitteth the fact, but (supposing such a disorder may be done) sheweth what is best in such a confusion: so the Lord tolerated the bill of diuorce, but neuer as agreeable to his will: but as obseruing a wise rule of lawgiuers,Videndum & quid debeas, & quid possis. that in publike corruptions, speciall euills are then to be tolerated, when they cannot be cured, without a more grieuous publike euill. If it be here said, that the wisedome and power of God might hauehave amended or cut off such disorders, if he had so conceiued of them: I answer, it is a vaine allegation of men, not considering that the Lord then susteined the person of a lawgiuer to a people whom he chose aboue all the nations of the earth, and not of a Iudge.

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

Ans. We shall not neede to answer with some of the learned, that the widow was not to become the wife of the brother suruiuing; but that he was to goe in to her and doe the dutie of a husband in raising seede to his brother: but that it was a speciall commandement, for those times, for certaine persons, and causes. For it was not so generall as some may take it: seeing 1. it must be meant of brethren dwelling together, that is, such as had not planted themselues in some other familie. 2. and not if any brother should die, but if the eldest or first borne, whose name and family must be preserued and reared;see Matth. 22.Matt 22 both in type and signification of the prerogatiue of Christ, the first borne of many brethren; as also for the preservation of inheritances to families, and by families the politie and ordinances of God amongst his people. Now these speciall considerations, cut off all pleas for polygamie, and the rather seeing Christ hath since put an end to all ceremonies and shadows, and called vsus vntounto his first institution.

p. 107Vse. 1. In that this practise was euer condemned in the word, and yet come to such an height, euen in Gods deare seruants, that scarse they reteined any sence of the sinne,Principalis prudentiae est omne malum initio opp…imere. Concil. Chalc. act. 3. learne to breake off eueryevery sinne in the beginning: a crooked custome quickly groweth to a rule: the instance sheweth that not only beleeuers of old, but euen Ministers, who should hauehave hindred the sinne in others, were themselues intangled in it. There are two great mischeifs in the admission of sinne; the first is the treasuring vp of Gods wrath against the soule of the sinner,Consuetudo peccandi tollit fensum peccati. who while he hatcheth sinne, the Lord hatcheth iudgement: the second is the sencelesnes of sinne, through the repetition or custome of it, for the heart is by little and little stolen away: and the sinner becommeth like Ephraim,Hos…. 3.11. as a doue without heart: that is, without vnderstanding of the sence and danger of sinne, through too neere acquaintance with it: he that liueth in a mill (we say) hardly discerneth of sounds, and he that hath beene in a noysome place is stuffed; euen so many a one we see who a while will straine curtesie with some sinne, as drunkennes, swearing, riot, wantonnes, gaming: but after the second or third greeting, grow so familiar, as they seeme in their eies to be vertues, at the least necessarie vices. Thus by Gods iudgement the heart is hardned, and sinne riseth to his regiment: men are of too good nature, too soft, and gentle in the case of this acquaintance, and too loth to offer it the least discourtesie: which is a maine cause why the Prince of the aire, the patron of it, worketh so mightily in the sonnes of disobedience. Let vsus therefore apply our hearts to learne the Apostles exhortation, Let no roote of bitternes spring vp to trouble you. Let vsus beware of rooted sinnes, shut the doore of the heart,Heb. 12.15.Heb 12:15 that Satan may finde no entrance, whose manner is where he finds the least welcome, to bring in seauen spirits worse then himselfe: and if he can sow a seed if it be no bigger then a graine of mustard seed, he hopeth the next haruest for a great tree of it: sinne seemeth verie reasonable in the beginning, and the tempter saith, is it not a small one? But if the Lords Samsons suffer themselues to be bound with small cords at the first, which they may thinke to breake from at their pleasure, the enemie will ere they be aware bring on them the two new ropes which will hold them fast inough,Lex divina curat de minimis. till they be made a pray for the spoyler.

Vse. 2. Neuer let examples of men preiudice the truth of God.Impudens oratio est dicere sic factum est, non enim si quid contra leges factum▪ est id imitari licet. Demost. contr. Aristog. If we see a good man fall, we are readie to thinke that vice no longer a sinne: espcially if we see not the sinne required vponupon the commission. We see Abraham himselfe led into a sinne and ouercome: 1. by common custome: 2. by the motion of Sarah, enticing him through infidelitie, to take Hagar: so in other Patriarkes, we see how readie the children were to take the colour & die of their parents. And therfore from hence let the blinded p. 108Papist say, their fathers worshipped in the mount with the Samaritans, or before such and such altars and images, and so will they also. Let the profane swine of the world say,Iacob married two sisters also at once, and by as good reason so may we. Noah was drunke, Sarah lyed, Iacob had many wiues, and why may not we? and so thinke they hauehave a sufficient couer. As for all the Israel of God they walke by another rule, then that of the world, the guise of which is to lie in wickednesse, and giueth none but crooked directions: nor by the naked examples of the best men, who hauehave their wandrings; but that of the word, which is as the cloud and pillar to guide them in all their iourneys.

Quest. But how shall we profitably behold the examples of the Saints? Ans. By obseruing two rules. 1. If we make their falls and infirmities, a glasse to behold the same in our selues either for the present, or else suspect them in our selues for time to come.Non numeranda suffragia sed appendenda. August. in Psal. 39.Ps 39 2. If with iudgement we waigh examples by the word, I say not, number them, but waigh them in the ballance of the sanctuarie, and trie them by the touchstone of the Temple. It is verie liable to exception to say, others that are learneder, wiser, greater, grauer, doe so and so, and teach thus and thus: but what if the author be blinded, as euerie man may become a lyar? or what if he will not speake the truth, because he will not be a meddler, or beare the times displeasure? this is such an argument as whereby Christ himselfe should hauehave beene denyed; for did any of the rulers beleeue in him? Salomon saith, that he that beleeueth hastily is light in his heart: and the reason why examples ouercarrie men into euill, is because they can easilier giuegive credance vntounto the persons of men, then soundly iudge of the actions of them.

Hauing faithfull children] After a mans owne person, respect must be had of his priuate gouernment and cariage, whom the Lord will hauehave called so neere him, as to serue in holy things before him: and because it is meete that such a one be a man of experience and gouernment, the Apostle would hauehave him obserued in the priuate ordering of his family, whence an aime may be taken, how he is likely to behaue himselfe in publike: that if his fitnes & skil be tried in ruling the lesser and fewer, he may the better be trusted with the greater. For that this is the reason of all this diligent enquirie, is plaine in 1. Tim. 3.5. For if he cannot gouerne his owne house, how can he gouerne the house of God? We know that he that is not able to guid a boate, is not able to gouerne a great ship: and he that being married, cannot rule two or three of his own children, so neare him: much lesse can he gouerne a whole Church, men and women, who in comparison of the other are as strangers, and few of them fully knowen vntounto him.

Quest. But in ordering the familie, the first care must be had of the p. 109wife; why doth the Apostle vtterly omit that both in this place, and that of Timothie, and in both places only mention the gouernment of the children?

Ans. 1. That care is not excluded. 2. The wife is not so absolutely put vnderunder gouernment as the children; but are partly gouerners in the familie with the husband; and beeing the wife of a Minister, is presupposed to be of that grace and wisedome, as that she is able to take vp her owne dutie without such enforcement: and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be, 1. Tim. 3.11. But 3. and especially, because in the gouernment of his children there is a more liuely resemblance, of such duties of gouernment, which he is to dispense towards the Church. And if we looke a little nearer the words, we shall see that there is nothing enioyned the Minister as a Father of children, which belongeth not vntounto him as he is a spirituall father of the children of God. For if we respect matter of instruction and doctrine, he must hauehave faithfull children: so in the Church, by diligent teaching of the doctrine of faith, must he bring men vntounto the faith: or if we looke at matter of manners, he must do two things: 1. displant vices, and plant the contrarie vertues, that they may not be accused of riotous or other vngodly courses; which also he must publikely performe in the congregation by the word of exhortation and rebuke. 2. correct and chastise the obstinate and rebellious, that they be not disobedient: and so as Minister he hath a rod of correction, and the censures of the Church to inflict vponupon the obstinate.

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

By faithfull children, are meant such as beeing instructed in the faith, are at least in externall conuersation, answerable to the profession of the faith they make. Quest. But is it in the power of any Minister, or man to hauehave faithfull children: may not a good man and a Minister too, hauehave most graceles children? Ans. There is no man but he is to endeauour that his children may hauehave euen the grace of faith; which is further laid out of his power then by getting himselfe within the couenant. But there is no good man, who hath it not in his power, to instruct his children in the doctrine of faith: and also for outward order to make them conformable, and in some measure answerable to that prof…ssion, so long as they abide vnderunder his roofe. And if the Lord afterwards for some vnknowen, and secret cause by leauing them, shew he hath no delight in them; such a father may herein comfort his conscience, that to his power he hath vsed the best meanes for their good.

p. 110Doctr. 1. He that must reforme others abroad, must first beginne at 1home. For as true louelove beginneth at home, and then disperseth it selfe abroad,Right reformation of others beginneth at a mans selfe. so true religion reformeth at home first: and conscionable reformation beginnes at a mans owne heart. The tenour of the 101. Psalme sheweth, that Dauid comming to his kingdome, 1. reformeth his person: 2. his Court and familie: 3. his countrie. The same course tooke Ioshua, I and my house: and Hester, I and my maids. And indeed sound reformation cannot correct in another what it selfe cherisheth, neither can teach another, and it selfe abide vntaught. As if it be a zealous reformation, proceeding from pure zeale; it hateth disorder most of all in the owne bosome: it lesse spares sinne in the owne heart, then in the house; and lesse in the house then abroad; and the nearer this serpent approacheth, the more is it feared and fled from. Well knew the Apostle, that he that cannot abide reformation in himselfe, can neuer endure it in another; and he that suffereth vanitie, prophannes, irreligion, and disorder in his house, he can neuer hate these in the house and Church of God: and therfore maketh it a sufficient cause to debarre such a one from the Ministerie.

22. How dangerous a thing it is for a man vnreformed in himselfe, or family, to take vponupon him in publike the reformation of other, we see in Moses himselfe, Exod. 4.24. whom as he was going downe into Egypt to be the guide and deliuerer of the Church, the Lord met in the way to hauehave slaine him: and the reason was, because his sonne Eliazer was not circumcised, and so his owne house was vnreformed. Whence we may gather, how indignely the Lord taketh it, that any man should come to gouerne his house, that gouerneth not his owne. If Moses himselfe be to plant circumcision among the people, much more must all his owne males be circumsiced: and this must be done, or he shall die for it, before euer he come where he must serue the Church of God.

Begin not with others till thou hast done with thy selfe.Vse. 1. Let eueryevery man know the due season of this weightie dutie: and that is, when he hath done with himselfe. For then he shall better see the mote in another; he shall the better discerne the danger, and discouer the shifts of sinne: he shall more patiently and pitifully deale against it; he shall more watchfully preuent it; he shall more zealously purge it: which not beeing first done, many hauehave swet in redressing their wiues, children, seruants faults, altogether fruitlesly, because they neuer in earnest dealt against their owne. Priuate men would faine see publike reformation of disorders, (and who can blame them) but they must beginne, by giuing religion a roome in their owne houses, and hearts, else shall they neuer see that they desire their eies may behold. Who euer saw whole Churches or countries reformed on the suddaine? No: this is a p. 111worke which must first be performed by seuerall persons, and so brought into families, and so into townes, and so into countries. For otherwise let neuer so good lawes be enacted for common welths, neuer so pure orders in any Church, the labour is no lesse then lost. But especially let the Minister looke to this, that first himselfe, then his house, and then Gods house be reformed.

Vse. 2. Here is a note to knowe a true professor by, not to deeme him as he appeareth abroad; but if thou wouldst hauehave the iust length of his foote, follow him home from Church; see how wisely he walketh in the midst of his house; see whether his house be a Church; how his children are ordered; whether his seruants be like Cornelius his seruants;Psal. 101.2.Ps 101:2 and in a word, whether he and his house at home serue the Lord.

Doctr. 2. He that would hauehave the blessing of gratious children,Whosoeuer would hauehave gratious children must begin at religion. Reasons. he must beginne at religion; planting it in them as their tender yeares will beare, training them in the institution and reformation of the Lord, seasoning them with the words of pietie, distilling and by little and little dropping into them seeds of holinesse, and the feare of God: and prouiding that they might if it were possible sucke in godlines with their mothers 1milke. For this is the way to hauehave his house a little Church, and house of God, besides the approbation of his owne faithfulnes. And that this is the dutie of parents, we might be plentifull in Scriptures, and reasons: but briefly let eueryevery father consider, 1. that he is one cause of his childs euill; he hath helped him into sinne, and hath begotten him in his owne image: the heathen could say that there are two maine causes in a lewd father of a lewd child, 1. the euill nature and disposition of the parent, 2. euill education: now seeing the best of vsus bring too much miserie vponupon them by the former, we had neede be meanes by the latter to drawe them out of it. 2. This is a good ground of all other nurture and discipline; teach them all the doctrine of manners, all tongues, together 2with all arts & sciences, yet let thē want this one discipline, thou leauest them to the curse of God; the ende of their liues is peruerted, and in stead of beeing the staffe and ioy of thine age, they shall perhaps become thy greatest scourges. True it is which Salomon vttereth, and which euerie parent in some measure shall say, My sonne, if thy heart be wise, I shall reioyce: whereas, by the iust iudgement of God,Prov. 23.1….Prov 23:1 many lewde sonnes neuer come to knowe or performe dutie to parents, because parents hauehave had small or no care to teach them dutie towards God. 3. 3Marke how the Lord looketh vponupon this dutie, and accordingly blesseth or curseth fathers and children. Abraham was to be a mightie nation, &c. and the Lord would not hide his secrets from him, because he knewe he would teach his familie, Gen. 18. On the contrarie, Ely, otherwise a good p. 112man, how seuerely was he with his whole house corrected, for neglect 4of this duty? see the historie, 1. Sam. 2.29. 4. EueryEvery Christian must extend his care euen to posteritie, and be a meanes to leaue his children the true worshippers of God, in the places where he hath liued or shall liue abroad in the world: for as if we would hauehave the Church of God, and his truth continue amongst vsus, we must then bring it into our houses; so if we would hauehave it continue after vsus when we are gone, we must leaue it with our children, that they may continue it in their houses also.

Quest. But wherein especially doth this dutie consist, and how may we performe it?It standeth in two things. Ans. It standeth in two things, 1. in acquainting them with the grounds of truth necessarie to saluation, and this must be done by priuate catechising. 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently: and in both these, watch ouer their profiting. Thus maist thou and oughtest to teach, euen a child in the trade of his way.Prov. 22.6.Prov 22:6

Obiect. But this is a vaine thing to trouble children, alas what would you hauehave children to doe? Answ. But although it may seeme to be fruitlesse while they are young, yet will they remember it, saith Salomon, they are old: teach thy child to speake well while he can but speake, and when he will conceiue afterwards the sense and meaning of it. 2. Thou shalt not loose thy labour, for by this meanes thou shalt displace, at least restraine naturall folly which is bound vp in their hearts, if thou dost nothing else. 3. Looke vponupon the examples of godly parents, Hannah brought Samuel to Heli his instructor, so soone as he was weined, 1. Sam. 1. Salomon was but a tender child, when Dauid his father taught him, and said,Prov. 4.4.Prov 4:4 let thy heart hold fast my words: Eunica the mother of Timothie, taught him the Scriptures of a child: and what excellent fruits and testimonies appeared in these, of their timely instruction?

Vse. Let euerie parent resolue of the timely instruction of their children; that as he hath begotten them in the flesh, he may be a meanes to beget them in the faith also; that as he is the father of their bodies, he may also become after a sort the father of their soules also: and let the mother be a nurse to the soule of her little ones as of their bodies, and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature; so also they may growe to some strength and age in Christ Iesus. But this dutie is not discouered in the fruits of it: nay, the practise of our youth without, and on the Sabbath, pointeth with the finger to that rule that is within doores throughout the weeke: and if to profane the Sabbath, sweare, raile, curse, game, contemne superiours, be notes of faithfull children; there is a number such: but if these be things p. 113better beseeming the education of infidels, it is a shame for professors of the Gospel to hauehave them so rife amongst them. And what other is the next cause of the generall profanenes and dissolutenes of our age; surely, because men content themselues to send their children to Church (and yet some scarse that, and many that for a fashion,) that if they can meete with knowledge of God or religion there, so it is, but they banish it out of their houses. And how infinitely doe we hereby disadvantage our selues? The Papists confesse that all the ground we hauehave got of them,Preface of the Catech. of the Councill of Trent. Euseb. hist. eccl. lib. 10. cap. 32. is by catechizing: and it is to be feared, we shall loose our ground againe for want of it. Iulian himselfe cannot deuise a readier meanes to banish Christian religion, then by pulling downe schooles and places of education of children by chatechising: And when lost the Church of Rome the soundnesse of religion, but when they put downe chatechisme, and set vp idols and images, the bookes of laimen and children? Considering therefore the corruption of the heart, which needes reformation with the soonest; euen as the bodie must be framed at the first swadling, and weedes plucked vp at the first peeping vp; together with the commandement of God, which enioyneth the parent to whet precepts vponupon his children; the practise of Christ calling babes vntounto him, and instructing his familie: and lastly, the benefit which hence shall redound to thy child, thou leauing him the onelyonly pearle and treasure, which is likely to abide with him; be not wanting in thy endeauours, but giuegive all diligence whereby thou maist be the father not of children onelyonly, but of faithfull children.

Not slandered of riot] As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine; so now by remoouing the contrarie, would he hauehave them sutable in their manners and behauiour: that euen in the Christian carriage of the children, the fathers fitnes to gouerne may be approoued, scandall may be avoided, & neither his doctrine, nor life may be iustly excepted against. Whence in generall may be noted, that the carriage of a mans children is a great credit or disgrace to his profession, which as it is true in eueryevery professor, so especially in the Minister: for either the fathers glorie is seene in his gouernement; or the profanenes of the children is the fathers blemish. A wise sonne, saith Salomon, is the crowne of his father: but lewd children are like Simeon and Leui,Gen. 34.30.Gen 34:30 which make their father (otherwise a good man) stinke among his inhabitants. There was a lawe enacted that if any man laid slanderous things to his wife; as that he found her not a virgin:Deut. 22.19.Deut 22:19 the woman her selfe may not followe the action, in clearing her selfe against her husband, least the mariage should seeme to be dissolued pendente lite: but the Lord most wisely ordered, that the parents should for her: and why they? surely because their name and honour was impeached, in that their p. 114daughter was accused to be corrupted in their house, and they did not their dutie in watching ouer her virginitie: and accordingly as the matter was found in issue, the father was dealt withall: for if the defamation prooued vntrue, the partie must make the father amends, by giuing him an hundred shekels of siluer: and yet shall he not be troubled with his daughter: and if the daughter was conuicted, she must be brought to her fathers doore, and all Israel must stone her: and the reason is added, why she must be there stoned, because she hath wrought follie in Israel, and plaied the whore in her fathers house, that is, for transgressing the lawe of God, violating her parents authoritie and credit, and defaming her fathers house.

But an especiall lawe besides was made for the daughter of a Priest. If a Priests daughter play the whore,Lev. 21.9.Lev 21:9 she polluteth her father, and therefore she must be more seuerely dealt with then any other, she must be burnt with fire. Obiect. If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death: I answer, yea, if they were espoused or married: but if virgins (except a Priests daughter) were not.

And well may the Church esteeme of a man according to the gouernment of his children, seeing the Lord himselfe goeth before in this example. How was Abraham honoured in his eyes, in that his children were so instructed, and ordered? how was Ionadab graced by the Oracle of God himselfe,Ier. 35.Jer 35 promising that he should not want a man of his seed to stand before God for euer: and all for the obedience of his sonnes, testified in following their Fathers so strait iniunctions. And on the contrarie, how were good men blemished and dishonored for the profanes of their children:1. Sam. ….29. as Eli is said to honour his sonnes aboue God.

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

1. Riot is a prodigall and lauish wast of a mans substance, in eatings, drinkings, intemperance, voluptuousnes, vncleannes, or any other filthy lust.foreign. The word in the originall beeing taken from a certaine people, who were wont to spend their whole daies in feeding, and stuffing themselues, and this was the greatest part of their care and calling: whom for this cause the Grecians called foreign, that is, such as cannot be saued from a most desperate miserie: or else such as saue nothing for themselues, and their family, but in the end beeing brought to extreame want and penury die most miserably.Riot an hatefull sinne. Reasons.

2. The hatefulnes of this sinne appeareth, 1. In that it is a note of all 1profanes, and irreligion; for the text opposeth it to faithfulnesse. 2. It is 2branded to be a course of the vnconuerted, yea the verie knot of all the p. 115lusts of the Gentiles: and called excesse of riot: see 1. Pet. 4.4.5. 3. It is not onelyonly an enemie to religion, but euen foileth all ciuill vertues: as 3iustice, temperance, sobrietie, peace, chastitie, humilitie, …uth, &c. For what is the ruffling, and roysting life of a number of our gallants, and l…stie bloods; but an intemperate, an vnpeaceable course? beeing men of a word and a blow, breathing out nothing but bigge words, loud lies, fearefull othes: hauing so farre forfeyted all their truth and credit, as they may iustly be suspected, least when they speake truth, they (as their father the deuill) doe it to deceiue: not at any time conceiuing or acting, but what may stand with their brutish appetite. And yet these men call themselues, and one another good companions, and good fellowes; but if euer the Lord open their eies to see their waies, their owne tongues shall confesse, that all this while they were so farre from the suite of Saints and good men, that they were vnfit companie for honest ciuill men. 4. Such an hatefull sinne this is, as where it riseth to any height in children, the Lord will hauehave the parents themselues,Deut. 21.20.Deut 21:20 to become 4both accusers and witnesses against their children: and prosecute them till they see them stoned to death: whereof the Lord giueth two reasons, 1. to take away the euill of sinne: 2. to take away the euill of infection: that all others may feare by his example.

3. The vse. 1. Let no man that would be counted religious,A note of irreligion in parents to suffer it in their children. vphold riotousnes in his children, it beeing a note of vnfaithfulnes, irreligion, and a tainted heart. How can such paren…s be counted faithfull, that suffer their sonnes and daughters to runne into the infamie of pride, prodigalitie, excesse; not vsing meanes to reclaime them, but rather fitting them by outward means with fewell to these flames? Shall God command thee to bring out thy riotous sonne to stoning; and wilt thou rather strenghthen him in this sinne?

2. If the sinne be so hatefull in all mens children,Especially in a Ministers child, staineth the labours of his father. much more in the sonnes of Ministers, against which our Apostle leuelleth. And let all our youth, especially Ministers sonnes, of whom there are such s…ore in these schooles of the Prophets consider, that by their riotous and vnthriftie courses, which are taken vp by too many; they not only staine their fathers doctrine, calling, and profession; but call his fitnes into question; and put it also out of question, that themselues are altogether vnfit for the Ministery. And further, if it be so hatefull in Ministers children, it is altogether intolerable in Ministers themselues: would God a number could as easily wash their hands of it, as it is odious and hatefull in them.To be bewailed, that so fearfull a sin should be so generall.

3. It ministreth vsus occasion to bewaile the riotous daies we liue in: True is that speach of one, The liberalitie of the world hath hurt the inhabitants: p. 116but the plentie and abundance of our countrie, hath set Antonius and Cleopatra againe at strife, who can be more prodigiously profuse, and riotous: yea it seemeth that men can scarse deuise how to spend them fast inough in excesse. See we not that the dishes of our fathers were nothing so costly as our sauces? their Nobles not better apparelled, then some of our groomes; that our Nabals feasts, though but farmers, are like the feasts of a King? where shall a man sit downe in the meetings of men, where a man shall not trulier apply that question, then he that vttered it, What meaneth this wast? but in some entertainments the idle and sinnefull wast of Gods good creatures is such, as set by that of Caligula, who must hauehave his bread guilded; it is iustly suspected that all the world of the Gentiles themselues would faile vsus of such presidents: and what is this other then the nurse as well as the mother of infinite other euills? what merueile is it that the hearts of men are so heauie, and oppressed, as that no sence and feeling of religion can be fastened vponupon them? How doe mens mouthes runne ouer with impure o… vnseemely speaches? how do other escapes passe from them exceeding scandalous and offensiue to the Church of God which are in these waies: sometimes loosing the holines and chastitie of their soules and bodies; sometimes striking vp most gracelesse matches in this their forgetfulnes, rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies: as Herod in his riotous feast, passed his word against Iohn Baptists life: a fearefull fruit of this sinne.

The godly must moderate their affections, to containe themselues within the golden meane.4. Let eueryevery Christian learne hence to moderate his mind, and keepe it within the meane and measure in the fruition of all earthly delights: and the rather, because euen Gods children are so prone to be carried after the fashions of the world, and to exceed in dyet, apparell, both aboue their calling, and beyond their abillitie: which is a blot to be repented of, and that the more timely, because the further the child of God goeth from the meane, the more grace he looseth, and the weaker is his soule: and it cannot be but voluptuous liuing will choke the word, euen in the best:Luk. 8.14.Luke 8:14 and therefore it is not vnseasonable to exhort Christians, and conuerted ones, To gird vp the loines of their minds, and be sober. Euen as the Iewes and Eastern people at this day,1. Pet. 1.13.1 Pet 1:13 tuck vp their long garments to make them more expedite and free to a iourney or busines; so Christians iourneying towards heauen, must take short their minds from earthly delights, and hasten themselues homewards with so much the more neglect of these things, as they hauehave better in their eie. Now the rules which will helpe vsus in this dutie,Rules to helpe forward in this dutie. are these three. 1. Before the receiuing of any comfort of any creature, acknowledge God the giuer, the blesser, the looker on. 2. Looke to thy selfe, and watch thy owne heart in the vse, p. 117that it be not withdrawne from the louelove of the Creator by the creature. 3. after the vse, take vp the practise of Iob, who after his sonnes had liberally and a long time banquetted together, he sanctified them, and offred prayers and oblations to God according to the number of them all.Iob 1.5.Job 1:5

Not disobedient. foreign.] The word in the Greeke is a Metaphor taken from vnruly and vntamed beasts, such as know not the yoke, but are refractary and headstrong: and in this one word two things are alike condemned, as well the sinne of the child, as the cause in the Parent. The former is alwaies a note of irreligion, disobedience in the child: the latter for most part, a note of indiscretion, and that is remisnes in the father: both of them vnbeseeming common Christians; but in a Ministers house may raise a iust suspition, that he is not a fit man to order and gouerne the house of God: for if eueryevery family of common Christians be, or ought to be a little Church; is it more then iust and meere that the family of the Minister be not onelyonly, not a conspiracie of rebels, sonnes of Belial, and disordered and licentious mates; but such as may ioyne together in the worship of God, and holy conuersation, for the good example of others? Here note these two points.

First, that disobedience of children is a note of irreligion. Euen as we noted in the former vice,Disobedience of children to parents condemned. Rom. 1.30.Rom 1:30 which the Apostle also maketh a note of one giuen vp to a reprobate minde, and full of all vnrighteousnesse, and marketh for one of the courses wherein the Gentiles walked to destruction: and prophesiyng of the last and worst times, he setteth in the beadrole of vngodly men, which should make the times so bad, those that are disobedient to parents. 2. Tim. ….2.And this consideration may be of good vse to all that would be esteemed gratious and religious children, to learne to become obedient vntounto their Parents in all things, with that onelyonly exception, or rather interpretation of the same Apostle, in the Lord. Coloss. 3.1.Col 3:1And this obedience must bewray it selfe, bo… in doing all their lawfull commands,Eph. 6.1.Eph 6:1 seeme they neuer so base: for God hath set a stampe on them:Wherein obedience to parents must be shewed. and this with such cheerefulnesse, as that so farre as they can come to know them, they may euen preuent their good desires, not deferring till their duty be demanded: and 2. also in suffering, 1. themselues to be disposed in their lawfull callings, and in their lawfull mariage, as Isaac: 2. to be rebuked, corrected, and chastened, so yeelding them all reuerence, as Heb. 12.9.Reasons enforcing the dutie. Neither is the Scripture wanting in motiues vntounto this dutie. 1. It is a 1dutie well pleasing to God, Col. 3.1. 2. It is a iust thing, foreign ▪saith the Apostle, Eph. 6.1. that beeing in the power of their parents, they should perfo…me 2all dutifull obedience towards them: It is right in regard of Gods lawe, the lawe of nature, and the lawes of the Gentiles themselues: …o say p. 118nothing of that instinct …hich the Lord (for the conviction of gracelesse children) hath put in some of the bruit creature… themselues towards their breeders. 3. this is the first commandement with promise, that is, with 3speciall promise of blessednesse to the obseruer. The second commandement hath a generall promise to the keepers of the law in generall; but no commandement hath a speciall promise annexed but the fifth; and therefore 4the Lord looketh it should more especially be respected. 4. the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine, yea a foundation and ground of the glorie of their father, and the ioy of their mother; and besides a seede of the obedience of their owne children to themselues if in time to come God shall vouchsafe them any: for it is iust with God that lewd children who hauehave bin the rottennes of their parents bones, should 5themselues be plagued with rebellious and lewd children. 5. Looke vponupon examples. Salomon bowed to his mother though he was a king, and aboue her in the throne, yet he set her at his right hand: nay, the true Salomon Christ himselfe is said to be obedient to his parents: Luk. 2.51.Luke 2:51notable was the obedience of Isaac even to the knife in the hand of his father, and a liuely type of Christ, who was obedient to his heauenly father, and that vntounto the death. Philip 2.8.Phil 2:8Whereas on the contrarie, disobedient children neuer escaped vnpunished, as in the examples of Cham, Absolom, Reuben, Ophni, Phineas, Abimelech, and many others, as we might plentifully explane. And looke what dutie the Lord requireth to naturall Parents, the like also is due to those who are in stead of fathers and mothers, as stepfathers, tutors, masters; Ruth loued Naomi her mother in lawe, and claue vntounto her as vntounto her owne mother: the sonnes of the Prophets obeyed their masters as their owne fathers; Elisha spake of Eliah, my father, my father, 2. Kin. 2.12. this lesson if it were so heedefully regarded as it might, would be of speciall vse in this place aboue all other in the land besides, wherein so many youth miscarrie, euen for this; because they cast off the yoke, and willingly knowe no dutie nor subiection to superiours, tutors, and those who are in stead of parents vntounto them.

The second point here to be noted, is, that the cause of lewdnes of sons is for the most part, The cause of lewdnes in sons is often the indulgence of parents.the indulgence or other want of gouernement in the parents: for this the Apostle implyeth, when he measureth the fitnesse of the fathers gouernement by the carriage of the children: for can fathers let their reine loose to libertie and licentiousnes, and the sonnes feeling the reine in their neckes not runne riot at their pleasure, and fling out and kicke like a colt in a fat pasture, knowing neither owner nor feeder? and doe not many fathers deserue, to hauehave their eies plucked out by their children, who for want of gouernement, cause their childrens eies to be picked p. 119but by the rauens of the valley? some neuer had the feare of God themselues, and cannot teach their children the wayes of God; nay many hate Gods feare in themselues, and in their children, and in all Gods children: whence by a secret iudgement of God it is, that as they taught them no dutie towards their heauenly father, so they denie all dutie not seldome to their earthly pa…ents. Others may not displease their children, and so either are fond and loose their authoritie, not chastening thē while there is hope; or else they pamper them, as men do the beasts they would feed vp, and not seasonably breake them; or else by mild reproofes they rather cocker and beare them in their sinnes, then correct them,1. Sam …. as Eli did: or else if they be but crept out of childishnesse, oh then they are past the rod; Parents must hauehave their children counted men, when they are but boyes, and neuer so fit for the schoole and discipline: by all which meanes, they bring in the ende mischiefe on their children, and shame vponupon themselues: this indulgence in Dauid was the ouerthrowe almost of all his children; but especially noted in the fall of Adoniah, his father would not displease him from his childhood to say, what hast thou done? 1. king. 1.6.Yea, but parents say, what would you hauehave vsus doe? they be but young and youth must hauehave a time, and we may not euer be dulling them with correction; their owne rodde will beate them well enough in time, and soone ripe will be soone rotten. To whom I say, I would hauehave you to consider the state of your children, and the great measure of follie that is 1bound vp in their hearts, which the rod of correction only can driue out. 2. To knowe that if children get head while they are so, they are likely 2to hold it when they are stronger: note the speach of Salomon, Euen a child maketh himselfe knowne in his works, Prou. 20.11.Prov 20:11whether his worke be good and pure: that is, you may reade and gesse in a child how his course is likely to prooue afterwards: we reade of good children that became good men, seldome or neuer of wicked children altered: it is not more commonly then wickedly said, young Saints old deuils; but truer it is that seldome doe young deuills become old Saints. 3. That it is the note of a fleshly minde in thee, to louelove nothing but thine owne flesh in thy children, 3and to carrie no louelove to their soules: nay, it is not louelove but hatred which spareth the rodde: or call it louelove if thou wilt, it is a cruell louelove, cruell I say, 1. to thy child, 2. to thy selfe. 1. to him, because thou neglecting his timely correction; the Lord either causeth him to fall into the hand of the Magistrate the father of the countrie; or else takes him into his owne hand to controll, or else cut off: whereas thy rodde might hauehave giuen him wisdome, and thy timely rebuke might hauehave deliuered his soule from hell, that is, his life from the graue. 2. to thy selfe, for we seldome read, but that the darling child,Prou. 23.13, 14.Prov 23:13Prov 23:14 was the sorrowe and shame to p. 120the parents; according to that of the wise man, a child let alone to himselfe shameth his mother: Prou. 29.15.Prov 29:15and God hath most crossed his children, in their children best beloued, to teach them to louelove all of them in good measure.

Neither in all this would I hauehave parents to prouoke or exasperate their children, as Saul did Ionathan: 1. both by an vniust commandement, to deliuer his friend, and an innocent to death: as 2. by an vndeserued reproach, calling him the sonne of an harlot: and 3. by a furious action, of casting his dart at him to slay him: which made Ionathan rise and leaue him. Neither yet doe I here exact the forfeyt of eueryevery offence in the child (as neither the Lord doth of his children) knowing that the child is the fathers owne bowells; and that the parent after a sort suffreth with the child: and sometimes God himselfe threatneth, and forbeareth, and warneth his owne children: as Exod. 32.34. But yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires, as that they be farre from disobedience, to God, or themselues: and therefore that is a worthy precept of Salomon to eueryevery parent, read according to the best translation, Be thou great in the feruencie of thine anger in forgiuing a fact: Prou. 19.19.Prov 19:19that is, shew thy great indignation against that sinne, the correction of which, for the present thou forbearest, saying, that is, threatning, that if thou shalt deliuer him, thou wilt further punish him afterwards. And thus trayning them in obedience at home, it will become thy glorie, and their beautie abroad. Whereas the cause that now they swagger, and are masterlesse abroad, is because they were neuer well mastered at home: and the reason why now in mans estate, perhaps vnderunder a faithfull ministrie, they are so incorrigible, is because in their youth they bare no yoke, were not inured with corrections. Fathers affoarded no helpe to the Ministers, by their good education, and therefore now good meanes cannot preuaile with them.

Verse 7. For a Bishop must be vnreprooueable, as Gods steward, not froward, not angrie, not giuen to wine, no striker, not giuen to filthy lucre.

The Apostle in the former verse, hauing spoken of those positiue vertues required in the priuate life of eueryevery Minister: in the former part of this verse he enforceth them by reasons; and in the latter part reckneth vp many vices, from all which he must be free, if he will be vnblameable. The reasons are two, the former of which is included in the change of the name, a Bishop: the latter propounded in a comparison, He is Gods steward. In both which regards his care must be doubled, that he may walke vnblameable before his people.

For the former of these, to vnderstand it the better, we must conside… p. 121two things: 1. the signification of the name: 2. the force of the argument. By the name Bishop, Tunc temporis adhuc Prae…byteris & Episcopis vocabulum erat commune. Chrysost. homil. 1. ad Phil. Ipsum dicit Episcopum quem superioris Praesbyteram nomina…it. P…masius in locum. Apud veteres ijdem Episcopi & Praesbyteri fuerunt▪ Lomb. lib. 4. distinct. 24. cap. 8. vid. Pless. de Eccl. cap. 11. Dij tutelares. foreign.Eccl 11he meaneth those whom before he called Elders: and throughout the new Testament it is indifferently giuen to all teaching elders, that is, Pastors and Ministers; and so is here to be taken. A title well knowne in the Apostles daies in the tongue then commonly vsed, to betoken a painfull office, and a diligent labour; borrowed from such as are set in the watchtowers o… … o… campes, to espie, and by a loud voice, or sound of a trumpet, or otherwise by a bell, or warning peece, to discouer and signifie, the approaching of the enemie: for such were properly called [foreign,] Bishops or watchmen: and from hence the name was by the Heathen translated, to signifie such gods as they conceiued the patrons of their countries, or cities: yea by the spirit of God in the Scriptures, to signifie Magistrats; so calling them, to put them in minde of that care and charge which heauily lieth vponupon them. And yet more frequently and fitly, it is attributed to the Pastors and teachers of the Church. Not onelyonly the great Pastor and Archbishop of our soules, 1. Pet. 5.4. and the Apostles, Act. 1.20. but to other pastors and teachers, who in so many places, as so many cities of God, are set as on a hill,Apostoli constituerunt Episcopos sed illi vocabantur communiter Praesbyteri, & inter se aequales erant: quod vero Episcopi post… Apostolorum aetatem Praesbyteris maiores habiti sunt; …llud magis consuetudine quam dispositionis dominicae veritate factum est. Hier. ad Tit. 1.Titus 1 to descrie, and with the voice of Christ in the word, as with so many siluer trumpets at their mouthes, giuegive warning of those most cruell and fierce enemies, and spirituall wickednesses, which seeke the vtter subuersion of the Church, the Citie of God. And that thus the word must needs generally be taken in the new Testament appeareth, Phil. 1.1. where the Apostle writeth to many Bishops in one citie Philipi: and Act. 20.28. speaketh to many Bishops in one citie of Ephesus: and here the Apostles argument, and context can admit no other acception. How this generall title came after to be restrained, it is not so pertinent, and profitable to discourse. The learned may see it in Ierome vponupon the place. As for my selfe (as before I promised in the title of Elders) I mind not to trouble the peace of the Church about names and titles.

Doctr. This very name fastneth vponupon eueryevery Minister this maine dutie, namly, to keep watch in his charge ouer the soules of his people, & to discouer vntounto them both Gods affection vntounto them, and their estate with God. Thus the Prophets beeing the Bishops of the old Testament,All true ministers are Gods watchmen. are called not only watchmen, Ezech. 3.17. and Seers ▪ 1. Sam. 9.9. but Gods Trumpetters, Isa. 58.1. and their successors in the new Testament are called not only eyes, and light of the bodie ▪ Matth. 6.22. but also voices ▪ as Iohn Baptist was the voice of the …, Mark. 1.3. Ioh. 1.23. And yet the word considered … the composition of it, betokeneth a more intent watchfulnes, instantly considering the wants, and necessities of the Church for the seasonable supplie of the same: by feeding, and by ruling, p. 122which we read seldome separated in the Scriptures. See Act. 20.28. Heb. 13.17. 1. Tim. 5.17. 1. Pet. 5.1. Thus must eueryevery Minister whom the Lord hath made an ouerseer of his people, watch their soules as those who must be counteable for them; for if they die for want of food, and be famished; or else for want of ordering, of admonition, reprehension, correction, and censures according to Christs holy institution: there blood shall be required at the Pastors hand: for looke what charge Ahab had concerning Benhadad; the same hath eueryevery Minister concerning eueryevery soule committed vntounto him: Keepe this man, if he be lost and want, namely by thy default,1. king. 20.39. thy life shall goe for his life. See also Ezech. 3.18.19.

Vse. 1. Whence it will follow, that looke how vnfit blind, or dumb men are for a watchtower, so vnfit are vnlearned and vnpreaching Ministers for their places.A blind e…e is a blemish & burden in the natural bodie, much more in the Ecclesiasticall. How can he be called an eye that hath no eye? how can he be called a voice that is dumb? how vnfaithfull is the sleepie watchman who that he may hauehave ease careth not to betraie an whole citie? How dangerous are they both? for if the eye be dark, how great is this darknes? if the blind lead the blind, both fall into the ditch. By both of them vision faileth, and by both of them people perish. See for this purpose a notable allusion Isa. 56.9.10. where the Lord compareth his Church to a flocke of sheepe: the Priests and Prophets to shepheards, and shepheards dogges: the enemies of the Church to wolues and wilde beasts: and beeing offended with his people, he calleth all the beasts of the feild and forrest, to deuoure and rauin, that is, the Chaldeans, Assyrians, Antiochus, and the Romans; by all whom they were diuersly oppressed; and the reason is added because the watchmen were all asleepe the doggs were sleepie, and greedie, dumb and barked not: ease tooke vp some, couetousnes others; and therefore no remedie, if those that should driue away enemies from the Lords folds cannot be at leisure to espie the danger, but a fearefull spoile and destruction most needs befall such a people. Which if it be so, then let eueryevery Minister stirre vp his watchfulnes and care, and though the faithfull discharge of his dutie cannot but purchase him the malice of many▪ y… let him be con…ent to make exchange of such freinds and freindship with the fauour of God, who as he hat… committed his flocke vntounto him, …o let him resolue and say to the Lord as Iacob to Laban: I will feede and keepe thy sheep. In like manner let eueryevery congregation to whom the Lord hath giuen a pastor according to his owne heart,Gen. 30.31.Gen 30:31 testifie their thankfulnes herein, in beeing contented to hauehave their waies looked into and spoken of, as well conceiuing the miserable estate of sheepe without shepheards; not saying to the Seer see not▪ least that plague befall thē pronounced against the men of Anath…th:…er. 11.21. praying p. 123also that the kingdome of God may come eueryevery where, and his lightsome countenance shine on them that want such meanes, seeing their estate is such as hath great need of watchmen.

Secondly, from the force of the argument, namely, that he that is to be a Bishop ouer others must of necessitie watch ouer himselfe, and his owne in priuate, note a generall rule to be obserued in all elections, and furnishing of any place and office: namely,Doctr. 2. In designing men to places the first care must be of such gifts as the function requireth. that due respect must be had what gifts the office requireth, and those must be principally regarded in that person, that is to be placed in it: as for example, if the place require the tongue of the learned, seeke out for learned men: if wisedome, seeke out wise men: if grauitie, sobrietie, conscience, and diligence: seeke out for graue, sober, conscionable and diligent men: and thus the Lord dealeth whensoeuer he placeth any man: If he hauehave a curious sanctuarie to build, he seeketh out some B…zaleel, some Aholiab, or other, filled with excellent spirits of wisedome and vnderstanding, and knowledge to worke in curious works of gold, siluer, &c.Exod. 35.35.Exod 35:35 If he set Salomon to build a glorious temple to himselfe, he directeth him to send to Hieram for a cunning man, a wise man, and of vnderstanding. If he be to bring his people out of Egypt, he furnisheth a Moses, and an Aaron. If to take the land by fighting, he fitteth some valiant captaine, as Ioshua: if to bring them out of captiuities, he raiseth some Darius, or Zerubbabel, or Nehemiah, euen suiting persons vntounto places: yea the Sonne of God beeing to gather his Church among the nations, and to plant his owne ordinances to bring men out of their nusled idolatry and Gentilisme to serue the true God: if he had not aforehand considered the difficultie of the work, and accordingly furnished such as he dismissed for this purpose: how had it like euer to hauehave beene effected?

Vse. The cause of all corruptions in elections,It is a generall corruption to begin where God endeth and designements to offices and places lyeth here, that men looke not to the qualitie of the place first, but (beginning where God ends) first at the man, either because he is a proper man for parts, and gifts of bodie and minde, or by such and such commended, or furnished to performe such expectations and contracts, or an auntient, or a kinsman, &c. this marres all, and often setteth fooles on horsebacke, when wise men walke on foote by them. Let everie man whom it concerneth learne wisedome of God and his spirit here, which first inquireth into the place: and so in passing their suffrages in elections, thus reason; oh this is a difficult matter, where hauehave we a fit man for it: if to choose a Magistrate, this requires one able to execute the Lords iudgements: where hauehave we a man of courage fearing God, and hating couetousnesse? If a fellowe of a colledge, this requireth learning, iudgement, and one able at least to bring vp youth in knowledge p. 124and godlinesse, where shall we finde such an one? but if a minister, oh this requires one able to build vp the bodie of Christ, and who is sufficient for this thing?Reasons for the dutie. The reasons hereof are, 1. the externall election of the Church ought to follow the internall of the spirit: see 1. Sam. 10.24. 2. it euer argueth corruption, to preferre priuate respects before the publike good. 3. the ends of euerie calling are, 1. and principall Gods glorie, 2. neerer and inferiour: 1. the helping of the communion of Saints, 2. building of the Church, which he who is likely most to preferre, is principally to be preferred.

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

First, the word implyeth thus much, that God is a great housholder, Matth. 21.33. that his house is his Church, where he as a great personage keepeth his residence; more stately and honourable then the court or standing house of any earthly king in the world; in that herein he pleaseth to manifest his presence by his spirit, working in the word and ministerie: and as it is with other great houses, so the spirit of God speaketh of this, as committed not to one, but many stewards, who take the charge of it, to order and gouerne it according to the minde of the Master, and vntounto his greatest honour and aduantage.Ministers called stewards, why. And these stewards are the ministers, so called 1. because as the steward in an house is to dispence 1all necessaries vntounto the whole familie, according to the allowance and liking of his Lord; euen so the Minister receiueth from God power to administer according to the necessities of the Church, all the things of God, 2as word, Sacraments, prayer, admonition, &c. 2. As the steward receiueth the keies of the house to open and shut, to lock and vnlock, to admit or exclude out of the house: for so is it said of Eliacim, Isa. 22.22. euen so eueryevery Minister receiueth the keies of the kingdome of heauen; to open, and shut heauen, to bind and loose, to remit and retaine sinnes, 3as Matth. 16.19. 3. As the steward sitteth not in his owne as an owner, or freeholder,Luk. 16.2.Luke 16:2 but is to be counteable and to giuegive vp his bills monethly, or quarterly, when the master shall call for them; so eueryevery Minister is to be counteable of his talents receiued, and of his expenses, and how he hath dispensed his masters goods. Heb. 13.17. They watch for your soules as they which must giuegive accounts.

Doct. From which similitude, we may learne that it is the dutie of eueryevery Minister, to see that he hauehave both the calling, and also the properties beseeming him, who is the steward of God. And for his calling, he must be Gods steward: the Lord must set him in this place of seruice so neere him; or else he is but a theife and intruder: of whom it cannot be said, that the Lord hath made him ruler ouer his house. Luk. 12.…2.Luke 12:2The properties of Gods p. 125steward are principally two, 1. Wisedome, 2. Faithfulnes. So we finde them in the place alleadged: who is a wise and faithfull seruant,The properties of a good steward. 1. faithfulnes in 3. things. whom the Lord may make ruler ouer his house? And first of the faithfulnes of this steward: as the cheife Doctor of his Church hath gone before in example, who was first appointed, and then faithfull vntounto him that appointed him, Heb. 3.2. so is it required of eueryevery Minister of Christ;1. Cor. 4.1.2.1 Cor 4:11 Cor 4:2 and disposer of the secrets of God, that he be found faithfull. Now this faithfulnes standeth in, 1. distributing, 2. all, 3. his masters allowance to those of his houshold. For 1. he is called to be a distributer to distribute their 1meate vntounto his fellow seruants, as it was the manner in those times wherin our Sauiour liued, for the cheife seruant to deuide vntounto the other seruants their portions of meate; and this not as a Lord ouer them, but as a superiour seruant with them: and the steward eueryevery where is as the hand of this economicall bodie, to take in and giuegive out; the which hand if it should not for ease or idlenes be plucked out of the bosome to feed the body, that bodie must needs starue and perish.

2. He must distribute his Lords meate and allowance, according to 2his Masters minde: that is, the pure word of God, without mingling or corrupting. Wholsome food, not drawne out of the poysoned puddles of Popish Friers, or postillars, of Poets, or Philosophers, neither of his own or any other mens inventions or traditions: but out of the store of the Prophets and Apostles, which is a sufficient treasurie whence he may bring out abundance of things new and old. For herein the minde of the Master must be the square of his seruant, who himself would not, neither suffer others to giuegive for bread, stones; nor serpents for fishes: but as the master calling his seruants to emploiment, deliuereth them his own goods, so also calling them to accounts,Matth. 25.14.Matt 25:14 requireth the returne and gaine of his owne. Whence also eueryevery Minister is here called Gods steward, and the dispenser of Gods mysteries. Who if he speake, he must doe it as the words of God: if he minister, he must doe it as of the abilitie which God ministreth: if he hauehave receiued the gift,1. Pe…. 4.…1. let him minister the same gift as a good disposer. And thus speaking, ministring, and dispensing, he shall be acknowledged a steward only, and not a Lord; an instrument, and not the author of the food he breaketh: and thus shall men depend not vponupon man, but God for the food and life of their soules: and thus in all things shall God be glorified. Such faithfull stewards were the Apostles: Paul deliuered to the Corinths what he had receiued of the Lord: and Iohn in the name of all the Apostles, 1. Ioh. 1.1. That which we hauehave heard, 1. Cor. 1….23.1 Cor 1:23seene with our eyes, and with our hands handled, declare we vntounto you. And, We preach not our selues, but the Lord Iesus, and our selues your seruants for Iesus sake, 2. Cor. 4.5. And if we cast eie vponupon the arch-type p. 126and vnfailing patterne of all faithfulnes, we shall clearely see that herein he approoued his faithfulnes to him that appointed him: for his whole doctrine, himselfe affirmeth it was not his but his Fathers, Ioh. 7.16. and that he gaue to his Disciples, and so by them to all beleeuers, the words which his Father gaue to him, Ioh. 17.8. And for his workes, he did nothing of himselfe, but as his Father taught him, Ioh. 8.28. and for both, he set himselfe an inimitable coppie vntounto all the seruants of his house. Moses indeed was faithfull in all the house of God as a seruant, and herein his faithfulnes appeared, that he did and caused all things to be done in the tabernacle according to the patterne: Heb. 3.5.Heb 3:5but Christ as the Sonne, was faithfull not in anothers, as Moses was, but as a Lord in his owne house, goeth before Moses and all other his seruants.

33. He must distribute all his masters allowance, else is he a theife and an vniust steward. He must keepe nothing backe, but deliuer the whole counsell of God; and then if any within the house die for want of meate, the fault is not in the steward, who measured them out their portion; and deliuered faithfully that whole truth of God necessarie to saluation; but their blood is vponupon their owne heads,Act 20▪ 27.Acts 20:27 in that they refused that food which the steward dispensed vntounto them. All which branches of faithfulnes if they be not performed, assuredly the day commeth wherein the vnfaithfulnesse of eueryevery such offender shall be discouered. Many eyes are vponupon thee for the present who art vnfaithfull in Gods house. Satans eie to accuse thee, the eye of thy owne conscience to condemne thee: Gods eye to reuenge thy sinne vponupon thee:Psal. 139.12.Ps 139:12 all these eies are waking inough to discouer thee; yea as many voices in that day of the Lord shall be lifted vp l…ke so many trumpets against thee, who by vnfaithfulnes hast wrōged so many: oh that men would remember & before hand consider what a fearefull cry and loud noise, the voice of the blood of whole townes, and congregations perished and famished for want of the food of their soules, will make in the eares of the Lord, crying for vengeance against idle, and nonresident Ministers, whose sinne shall not be hid, if either such watchfull eyes, or such loud voices can discouer the same.

Secondly, this steward of God must be wise as well as faithfull: this wisedome standeth principally in two things.The second propertie of a good steward: Wisdome in 1. forecasting. 1. In a wise forecast and prouision of necessaries before hand, that he may be able to bring out of his store such things as the necessities of the house shall require: together with a plotting and contriuing to put forth his Masters goods to the best profit: for else although he intend neuer so much faithfulnesse, yet shall he not avoide the accusation of a waster of his masters goods. 2. In a wise dispensation of things so prouided;2. Dispensing in due 1. sort. and this 1. in due sort. 2. in due measure. 3. in due season. First, in due sort, prouiding courser meat p. 127to seruants then to sonnes: stronger meat for men of yeares then for children. No wise steward would set milke before strong labourers, and beefe bones before sucking children: so the minister as a wife steward must consider the age of men in Christ, whether men be weake or strong Christians; and accordingly apply himselfe to feede them with milke, or lead them to stronger meat: so whether he be to deale with men wicked or godly, that he may set courser meate of threats and iudgements before the former; and finer and sweeter dainties of promises and blessings before the latter: so also whether they be sicke or sound, that if they be diseased or of sicke consciences, he may heale them; if dangerously wounded by Satans temptations he may salue them; if broken hearted he may helpe to bind them vp. Which point of wisdome where it is wanting or neglected by the Minister, he laieth himselfe open to that fearefull woe, Ezech. 34.4. Secondly, in due measure, some neede more promises some more threatnings,2. measure. he must be wise not to exceed the measure in either; for thus he shal make such wanton who should rather be kept vnderunder, by speaking peace to whom it belongeth not; as also make their hearts heauie and sad, whom the Lord would hauehave lightened and comforted. And this is made the worke of the faithfull and wise steward to giuegive euerie man his portion, both for quantitie and qualitie. Thirdly, 3. season.this portion must be giuen in due season: Luk 12.42.Luke 12:42this due season the Apostle hath expounded to be in season, and out of season, that is instantly, importunately, watching all good occasions hereunto; not once a quarter, nor once a monethmonth, nor so often as men shall say they neede, who for most part hauehave lost their stomacke and appetite hereunto; but euen so instantly, as his master can neuer come but he may find him so doing, Luk. 12.43. and blessed shall onelyonly such seruants be: whereas on the contrarie,Non fidelis haec dispensatio sed crudelis dissipatio est. Bern. if the master shall command to giuegive his family their daily meales in order, and the steward of the house should giuegive them but one meale in a monethmonth, & so starue vp his Lords seruants, were he not worthy to loose so many liues, (if he had so many) as he suffered to perish by staruing them?

Vse. 1. The Papists mistake this calling, who in the ordination of their Preists, make mention of offering, massing, and daily sacrificing, but not a word of this maine dutie of feeding, distributing, and dispensing, which is the proper worke of a steward.

2. This doctrine sheweth what a square and furnished man he had neede be, who must stand vnderunder such a burthen as this is,It is not eueryevery one that can get a liuing that is fit for this calling. which made the Apostle aske the question, who is sufficient for these things? not eueryevery one that can runne and ride, or can make meanes to get a liuing, nor he that cannot deuise waies inough riotously to wast the Churches patrimonie; but such as are fitted with the calling of God, and gifts of faithfulnesse, p. 128and wisdome: let our sonnes of the Prophets consider what they are to be called vntounto, and apply God by their prayers, for their fitnesse thereunto.

Men must so account of thē as dispensers of Gods mysteries.3. Let people hence learne how to esteeme of Ministers; euen as of Gods stewards, 1. Cor. 4.1. Let men so esteeme of vsus, &c. neither too highly, least Gods glory in the ministerie be obscured; nor too basely, least the ministerie it selfe be contemned. They are not the light, but such as testifie of it: not the authors, but such as people must seeke vntounto, and depend vponupon for the food of their soules: that looke as when the famine was ouer the land of Egypt, Ioseph opened all the kings storehouses, and sold to releiue the Egyptians: euen so must the ministers in time of spirituall dearth, set open the Lords granaries to releiue his people from the famine of their soules. Thus this title teacheth men to conceiue of their ministers, as the dispensers of mysteries, which are things otherwise hard to come by: and disposers of the manifold graces of God, 1. Pet. 4.10. The steward we know hath all things vnderunder his hand, and holdeth them vnderunder locke and key, so as without him no man can come to any thing. But how many thus esteeme of them? the silly sheepe dependeth on the sheepheard, for else could they not sold, feed, and fende themselues: yea the oxe and asse knowe their owner, and cribbe: but men generally are without vnderstanding to acknowledge these feeders.

And not rest till they hauehave their masters whole allowance from thē.4. Let men learne with more diligence to attend on the ministerie, and not be satisfied, till they hauehave the whole counsell of God necessarie to their saluation, reuealed vntounto them: let them call vponupon their stewards and vrge them to faithfulnes. There is no seruant but he may & will look for that whole portion which he knoweth his master alloweth him; and cannot abide that the steward should gain any thing by him: oh that men would call for their portion in heauenly things also, or that they would receiue it, beeing forced and thrust vponupon them. But the Lord seeth the contempt of this manna, and therefore he hath withdrawne it from many places: and in other hauehave made it to rotte and consume, euen in the mouths of many, to their further hardening and damnation: and yet withholdeth it from many people, who are not wise-hearted to enquire after it; who if they could call vntounto the Lord with faith and feeling of their want, that grace of his which feedeth the verie rauens when they call vponupon him, would furnish them with a seasonable supply.

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

Doctr. EueryEvery man as he is nearer vntounto God in place, must be so much p. 129the more carefull of his carriage: that he may both resemble him in his vettues▪ dignifie his place,The nearer any man is to God in his place, the more carefull must he be of his cariage. and walke more worthy of him that hath drawne him so neare himselfe. Besides that, eueryevery master looketh to be graced by his seruant: and much more will the Lord be glorified, either of or in all those that come neere him, Lev. 10. For as the master quickly turneth out of his doors, such disgracefull persons as become reprochfull to the family; euen so the Lord knowing that the infamous courses of the seruant, reacheth it selfe euen to the master, turneth such out of his seruice, which are the iust subiects of reproach. Whereof we hauehave an excellent example in Ezech. 44.9. to the 15. for the Levites which had serued before idols, were thrust from the Ministery of holy things; yea although they were of the house of Aaron, yet could they neuer be receiued into the preists office to come neare the holy place, but at most must keepe the doores, or do some other inferiour seruice: So as such as come neare vntounto God, whether Ministers or professours, may not say, they do but as others do; much lesse as many seruants abuse their Princes, or Lords cloth to the priuiledge of their disordered courses, and to face out their bad matters: but the seruants of this house, as they must hauehave a speciall representation of the image of their master; so may they not doe many things which are lawfull for other men: the Priests, who must come into the inner Court, may not marrie widowes but maids, nor such as were diuorsed, verse 22. both which were lawfull inough for others.

Vse. 1. Let eueryevery Minister make this vse,Ministers must thinke that it is for the honour of God to hauehave the stewards of his house vnblameable. in considering the excellencie of his calling aboue others. When he shall beginne to say in himselfe, with Ioseph, there is none greater in the house then I, follow the matter as he did: Shall I doe this sinne? shall I sort my selfe with wicked persons in wicked practises? shall I defile my selfe with vnlawfull stolen pleasures? so should I be a swearer? a tauerner? a drunkard? a riotous, perfidious, idle, or vncleane person? seeing my master hath thus aduanced me, how can I do this? God forbid I should thus sinne against God. I am the steward of Gods house, and it is for the honour of God, to hauehave the steward of his house vnblameable: my place is to blame and censure all disorders in the family, and can my selfe be so disordered. See and consider an excellent example in Nehemiah,Nehem. 6.11.Neh 6:11 when he was warned by a prophecie (though a false one) to flie into the Temple for his life from before his enemies: he answered, shall such a man as I flie? this were neither glorious to God, nor honourable to my selfe: he set me about this busines, and he can and will deliuer me: and my selfe am the captaine, and set ouer all the people, and can I flie? who is it that beeing as I am, would goe into the Temple to liue: the fact then beeing in this, and other p. 130respects, against the law of God, and against my conscience, I will not for the sauing of my life do it.

Such as draw neere vntounto God in profession, must be carefull to beutifie it. Reasons.Vse. 2. EueryEvery professor of the Gospel, beeing drawne much neerer vntounto God, then the common sort of men, must endeauour to walke worthy of God, Colos. 1.10. and worthy of the calling to which he is called, Eph. 3.1. namely, both the generall calling of Christianitie, which must be beautified and adorned: as also the speciall calling and condition of life, vntounto which the Lord hath disposed him: for euen that must 1be holily and wisely managed. And such force hath this reason drawne from our caller and calling, to mooue beleeuing hearts to watchfulnes ouer their waies, as that the Apostles most frequently vrge it vponupon Christians: As where we are commanded to be holy, because God is holy: to walke in the light, as God is light: to walke in louelove, as God is louelove: to walke in the truth, as God is the truth; by all which, and many moe like precepts, what else is enioyned a Christian man, but that the life, the nature, the goodnes, and holines of God reuealed in Christ, be the example and direction of his life and course: for this is the walking worthy of God, to which we are exhorted by this argument, because he hath called vsus, 1. Thess. 2.12. And further, if we consider vntounto what we are called, the same place of the Apostle sheweth, that we are called to be very neare vntounto God: walke worthy of him that hath called you, to his kingdome and glorie: to a kingdome; we were indeed farre off, alients, and Gentils, and very despicable, without all hope: but now are called to participate in another manner of kingdom then that of great King Ahashuerosh, to which poore Hester was called: And seeing many may be in the court of a Prince, and yet some of them abide in baser offices, and not many of them glorious, or gracious, as the Queene, and children are: God hath called vsus to a kingdome and glorie; that with the residue of the Church, we might become his owne spouse, and so partake of his own glorie and maiestie. Now how much are such beggars as we, (called to such aduancements) bound to walke worthy of such a condition, as 2to which in Christ we are called? 2. Let eueryevery professor consider, that the falls of such as are nearer God, more dishonour God, and more hurt the Church, then grosser sinnes of other men, and therefore the Lord can lesse beare their falls vncorrected. Dauid tooke it more heauily that such as did eate bread at his table should despise him, then others further off: and that Absolon his owne bowells should seeke his life, then that Shemei should raile on him. Professors of Christ must thinke that they dip in the same dish with Christ, and therefore they of all should be farre from dishonoring him. Which one consideration, should enforce them the rather both to sorrow for sinne past, and breaking off p. 131sinnes present; as also the preuenting of sinnes for time to come. 3. Whereas Salomon saith, that the righteous falling before the wicked, are 3as a corrupt well, and troubled spring; that is, they trouble, offend,Prou. 25.26.Prov 25:26 and after a sort poyson many: let the godly be more carefull to make right steps vntounto their feete: and the rather in these daies, which so much the more call for our watchfulnes, by how much the wicked are more ready maliciously to disgrace our profession: that before we shall go away vnreprooued, they can cast reproaches on vsus for well doing: yea and for our sakes, euen vponupon ciuill conuersation, often in such as hauehave no grace, neither shew, or substance of religion in them. And therefore seeing we are so sure to suffer, let vsus be sure we suffer not as euill doers.

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

The first of the fiue, is frowardnes. The word signifieth one wayward,foreign. stiffe, inflexible, stubborne: and carrieth with it two properties; the one, that such a one pleaseth himselfe, yea setleth, and resteth himselfe wholly in his owne inuention, counsell, opinion, or action: the other,foreign. that waywardly and peeuishly he reiecteth, and despiseth others in their opinions and actions: an instance of which we hauehave in Nabal, who was so froward as their was no speaking to him, so hardned he was against all counsell or perswasion.1. Sam. 25.17.1 Sam 25:17

Doctr. Frowardnesse in whomsoeuer, is a matter of euill report, and such a spot as must not appeare in him,Frowardnesse most dangerous in a minister. who is to be chosen a Minister.

Reasons. 1. It is the mother of errour in life, and doctrine, yea of strange opinions, scismes, and heresies themselues;Reasons. and it cannot be otherwise, 1seeing the eare of a selfe conceited person, is shut against all counsell, without which, thoughts come to nought; Prou. 15.22.Prov 15:22as where many counsellers are, is stedfastnes. And as eueryevery where almost the wicked man is termed a froward man, and a wicked and vngodly heart, a froward heart, so is it generally true which the wise man obserued, that such a froward heart can neuer finde good, but euill and woe cleaueth vntounto it:Prou. 17.20.Prov 17:20 and therefore Dauid when he would shut the doore of his soule against much euil, said, a froward heart shall depart from mee: I will not know, that is, affect,Psal. 101.4.Ps 101:4 and act euill. 2. Whereas men thinke it a note of learning and wisedom, 2not to yeeld an inch in any opinion they take vp, the spirit of God brandeth it, with a note of folly: and it is no other then the way of the foole, which seemeth good in his owne eyes. Indeed neither Minister nor ordinarie p. 132Christian, may be as shaking reeds, tossed hither and thither with eueryevery blast of winde; but yet is it a wise mans part to heare and trie, and not stick to his owne counsell; as a man wiser in his owne conceit then seauen men that can giuegive a reason: for there is greater hope of a foole 3then of such a one. 3. There are many necessitudes and occasions betweene the Minister and people: he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones againe tenderly by the spirit of meeknes: and priuately encourage those that do well. Againe, they must consult with him, aske him sometimes of his doctrine, lay open vntounto him their greife, as to their Phisician vnderunder Christ, and seeke for particular direction in speciall cases from him: in all which and many moe mutuall duties, they may not by this inordinate humor be deterred, and hindered: but rather with all meeknes and lenitie be allured, louingly enterteined, and contentedly dismissed from him.

Vse. This doctrine may be profitably applyed both to Mnisters and people. The Minister must learne to be 1. docible, 2. affable: the former fitteth him to learne of others, the latter to teach others: for none can be apt to teach others, who is not apt to learne of others: and in the Minister especially a tractable and teachable disposition, is a singular inviting of others by his example, more easily to admit his teaching, whether by reprehension, admonition, or howsoeuer. Elihu ioyneth learning and teaching together, Let a man of vnderstanding tell me, let a man of vnderstanding hearken vntounto me: Iob 34.34.Job 34:34and eueryevery one will thinke it fit, that young Ioshua should minister vntounto Moses, young Samuel to Eli, Elisha to Eliah, Baruch to Ieremie, Titus to Paul; yea the disciples to Christ; & thinke it vnreasonable that the blind should offer to lead the blind. But this is the fault of many Ministers, that conceiuing they are now fitted to teach others, they disdaine to be taught by others, and thinke it too base for them to heare such as they conceiue meaner and weaker in gifts then themselues:Great schollers may and must be taught by meaner then themselues. Reasons. whom I wish they would remember what a dangerous thing it is to hauehave the faith of God in respect of persons, and to receiue the word as mans word, and not as Gods whose indeede it is. 2. That the Apostle Peter thought it meete that euen such as had knowledge, and were stablished in the present truth,2. Pet. ….1…. should be put in remembrance of such things as they knewe, and stirred vp to the practise of them. 3. That all hauehave not the same gifts, nor the same gifts in the same measure, that no man might say of any mans gifts, I hauehave no neede of them: Ioseph can expound a dreame when he heareth it,Gen. 41.25. Dan. 2 ….Gen 41:25Dan 2 but Daniel can declare a dreame which the King hath forgotten, and expound it also, which is a double knowledge: yea, that Iethro in some things may see more then Moses, and p. 133Naamans seruant more then himselfe. As for the other vertue opposed to frowardnes, namely, affabilitie, which teacheth to entertaine the talke of others with signification of our good will vntounto them in our speaches and gestures, it is a great grace, and a profitable ornament in a Minister, that can graciously and wisely weld it.

2. So hearers (seeing frowardnesse is such an impediment to instruction) must learne to cast it from them: which in many (otherwise well affected) is a disposition hard to please: in some making them seldome contented with the paines, matter, or manner of their ministerie: but hauing a bed in their braine of their owne size, whatsoeuer is longer they cut off, whatsoeuer is shorter they stretch and racke it, for their owne o…inions may not yeeld, not knowing to giuegive place to better. Others are secure, and therein growne froward against the word: beeing mourned vntounto, they weepe not: beeing piped vntounto, they daunce not: if their Minister be a companion, they reiect him as he is, if he be not, he is too austeere and too precise: yea, numbers are so superstitiously froward, and so setled in their superstitions and olde customes, that let the Minister speake out of the mouth of the Lord, they say plainely they will not heare him, as the Iewes did against Ieremie:Ier. 44.17.Jer 44:17 oh that the tractablenes of our people were so come abroad, as it might be both their owne praise, and their ministers ioy;Rom. 16.19.Rom 16:19 whereof we should soone see fruits wel beseeming the people of God: for while it attributeth vntounto God, his truth, and men teaching it that authoritie which is due vntounto them, it freeth the minde from ignorance, deliuereth from the bands of delusion and errors, and openeth a large entrie into the treasures of wisedome.