Commentary on Titus, Part 2 · Chapter 1 (8 of 10)

Commentary on Titus · Part 2 · Chapter 1 (8 of 10)

p. 233So for a Minister to charge a people with knowne and open sinnes, it is not euer a signe of malice, nor a sting of bitternesse,Exhibete vos matres fovendo, patres corripiendo: extendite vbera, sed producite verbera. but rather a sweet woūding of louelove. Hardly can we perswade men of our louelove in this case: nay, euen the Apostle himselfe who spake with ineuitable wisedome, was glad to vse many protestations, prefaces, and apologies, to perswade men of it: as, 1. Cor. 4.14. when he had told the Corinths plainly of their ingratitude, who suffered him to be hungrie, naked, reuiled, &c. is glad to adde a defence for himselfe, I write not these things to shame you▪ but as my beloued children I admonish you. So when we deale plainly, and let men see themselues and their wayes, we cannot perswade them we louelove them: but for our selues, our owne consciences must be our brasen wall, if we be not entertained and approoued in other mens: we must doe our dutie, and tell Israel his sinne, Ezec. 18. And although it would doe many good to see vsus silenced, and stopped in the course of p. 234our diligence, yet would it doe them no good to see vsus damned for our negligence towards them. Oh saith one, this preacher is euer speaking of me, he hath some spight at me: and therefore I cannot abide to heare him. Oh but whosoeuer thou art, learne to suffer the word of exhortation and reproofe, for it is a signe of an heart in the gall of bitternesse, to impute malice, and vncharitablenes to such Ministers as crie out against the knowne sinnes of it, and to account of preaching (as many doe) but rayling. Such a one was Ahab, who cried out of Eliah as his enemie, because he findeth out his sinne: such are the hearts of such brutish men, who will be at defiance with God, and the seruants of God christianly admonishing or reproouing them, and then they crie out, there is no louelove in them: which is all one to say, that vnlesse we flatter them, and partake with them in their sinnes, there is no louelove in vsus. Iohn Baptist dealt roughly with those that came to his baptisme, Oh generation of vipers: and yet who durst say, that that holy man hated them? and yet with vsus it is no good diuinitie, if we couer not the sinnes that are as openly committed as Absolons, in the sight of all Israel: other men may and can speake of sinnes and impieties; and yet God must be dumbe; they can see them, but God must not: other men can openly speake of them in their houses, shops, fields, and markets, and yet we may not mention them for feare of forfeiting all our louelove. But we must much more take vp that dutie which euerie priuate man is bound vntounto: Thou shalt not hate thy brother in thy heart, but plainely reprooue him, and suffer him not to sinne: Wee may not hate you so much, as not deale plainely with you.

Secondly, note that howsoeuer the Apostle dealeth plainly, yet he dealeth wisely, and vseth a preface to cut off all the preiudice of the truth he deliuereth: and is a grace to be imitated of all Ministers, who ought prudently to temper their zeale with wisedome, so suppling and asswaging their reproofes, as they may appeare to proceede from louelove. When the Apostle was to write of the reiection of the Iewes, and the calling of the Gentiles;Rom 9.1.Rom 9:1 least he should seeme to speak of any sinister affection, or from hard conceit of the Iewes, he cutteth off all such suspition, by a large preface, in which he attesteth by an oath, that he so embraced his countriemen the Iewes in the most inward affection of his louelove, as he could hauehave beene contented to hauehave beene accursed for them: and in Rom. 10.1. beeing to deliuer the true cause of their reiection, which was the stablishing of an humane righteousnes, he beginneth with a protestation,A minister must be wise in his plainnes. that his hearts desire and prayer to God was, that Israel might be saued. And great reason is▪ that Ministers should thus practise this serpentine 1wisedome commended vntounto them by Christ himselfe. 1. Because they are as sheepe among wolues, that is, satanicall instruments armed p. 235with serpentine subtiltie, watching all aduantages to depraue their best actions, vndertaken with best deliberation, and on the best grounds. 2. 2In regard of the Gospel, which the aduersarie is readie to blaspheame, and smite, and wound through their sides. 3. In respect of those that are without, that they seeing the wisedome of God in the course of their 3doctrine and liues, may thereby be wonne to the louelove of the truth, Col. 4.3. Now this wisdome is not fleshly pollicie as maketh men idle lookers on, for feare of danger, but to walke circumspectly, still going on in the good way of life, and not rushing headlong, but discreetly looking to euerie steppe: which Salomon calleth the pondering of the pathes.

Vse. 1. Let Ministers seeing they hauehave so many eies vponupon them, pray for vnderstanding hearts, and seeing they naturally want this wisedome let them aske it of God, that it may as Salomon saith, make their faces to shine eueryevery where: shewing wisedome as well as zeale in reproofes, censures, in speaking of euents in the Church, and Land: and the rather, seeing euen in Gods causes, we may not be too forward.Hest. 4.11. Good Hester in her warmest louelove to her selfe and people who were Gods people, all of them sold to the sword, may not yet rashly step to Ahashuerosh, before she had considered of the rigour of the law, which was sure to be so much the more seuerely executed, by how much it was more commodious for the Kings safetie; also whether she was in fauour and grace, not hauing beene called of 30. daies: and especially she and her people had fasted and praied, and consulted with the Lord. Nay more, Peter must not rashly draw his sword, and strike to saue Christs own life: two worthy examples for our imitation.

2. People must also commend their Ministers to the Lords direction, and whosoeuer stand in good causes, that the Lord who is rich in wisedome, would giuegive them wisedome in all things.

Now we come to the parts of the verses, and first of the preface vntounto the testimonie. Wherein 1. it is to be enquired who is meant, by this Prophet? Ans. By common consent the Apostle meaneth Epimenides an heathen man, and a profane Poet, who i… one of his bookes hath this hexameter. Quest. But why doth Paul call him a Prophet?foreign ▪ Ans. Some thinke him so called onelyonly by a generall acceptation of the word Prophet, which as well signifieth a publike declarer of some truth past or present,foreign ▪ palam …ario. as of some to come; and so he openly taught the truth, perswading to vertue, and dehorting from vice. Others thinke the Apostle calleth him so ironically, or in skorne, one who was a Prophet fit inough for such a people. Others because he was so in the reputation and account of the people, who as the other Heathen were wont to ascribe some diuinitie 1vntounto their Southsayers, and called them diuiners,foreign. yea the interpreters p. 236and sonnes of the Gods. But I take it the truth that he is so called because he was indeed a Prophet,Plato. foreign apud veteres fuerunt fanorum antistites & interpretes oraculorum▪ teste Festo. Cicero. What kind of prophet was Epimenides. and did diuine, & answer of euents to come; some of whose answers and oracles are yet extant, and recorded in authors: besides that some of the Heathen confesse, that he was the cheefe of those, who by surie prophecied of things to come.

Quest. But what kinde of Prophet was he, or how was he and the other heathenish prophets distinguished from the true Prophets of God? Ans. The Prophets of God were of two sorts. First, such as were more properly so called, who beeing extraordinarily raised, and inspired by Gods spirit, did reueale some parts of the will of God, which he intended to doe in, and for his Church for time to come: such were Isay, Ieremie, and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared; but verie few after. The second sort of true Prophets were such as onelyonly did teach, and interpret the holy Scriptures; and ordinarily had not adioyned the foretelling of things to come, but vponupon some speciall extraordinarie occasion: and of these were many both in the old and new Testament. In the old,1. Sam. 19.20.1 Sam 19:20 such were the companie of Prophets, among whom Saul prophecied: and the children and sonnes of the Prophets, who (as it is like) were such as studied, expounded, and more accuratly explaned the writings of Moses, and kept the doctrine deliuered by Moses vncorrupt in the Church, although the masters and those which were more eminent had both these gifts, such as Eliah, Elisha; and the sonnes of the Prophets so farre as they were emploied and sent by these: as we reade, that the young Prophet knew not that Iehu was to be annointed King, till Elisha told him.2. king 9.1. In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties, of ecclesiasticall persons to, 1. Prophecie, 2. Ministerie, Rom. 12.7. the former of which is nothing but the exercise of a gift of teaching in the Church, applying sound doctrine out of the word to exhortation, edification, consolation, 1. Cor. 14.13. Both of these are truly called diuine Prophets: both of them beeing raised of God, gifted by God, dealt in the things of God, and endeauored to lead men vntounto God.

As for the other, such as were the oracles of the Gentiles, whether that of Apollo at Delphos: or of other groaues, caues, dennes▪ and woods very frequent amongst them;Differences betweene the Prophets of God, and the Prophets of the Gentiles. or else the southsayers, such as were Bacchis, the Sibills, and this Epimedes, these consent almost in nothing with the former, for they differ in all the causes. 1. Whereas the former spake by instinct of the holy Ghost, and consequently whatsoeuer they spake 1must needs come to passe, in that manner, and those circumstances in which it was deliuered, the which the Lord maketh a note of a true Prophet: p. 237These latter spake by instinct of Satan, who beeing a lying spirit from the beginning, was often a lying spirit in their mouthes, but that he couered his errors by speaking in likelihoods, and amphobologyes; and the things that came to passe, seldome came to passe as they were foretold.

2. For the meanes whereby the Lord communicated his will, it is 2either more generall, or more speciall: the former was either vision to those that were awake; or dreame to them asleepe:Numb. 12.6.Num 12:6 the latter was by word of mouth, or face to face. But the deuill vseth all manner of tooles as meanes to deceiue; all elements, fire, ayre, earth, water; so beasts, birds, starres, lottes, herbes, windes, and words, that looke how many kinds of creatures there be, so many kinds of diuination there are, so infinite is delusion.

3. Whereas the matter of the former are the great things of God, and of them the maine, the foretelling of Christ the Messias and Sauiour of 3the world: the latter commonly dealt in things of men: as publike or priuate euents, of peace, and warre, &c. in which also the deuill himselfe could but gesse: but as for God and Christ, he shut their mouthes, vnwilling that Christ should euen thus be heard of among the heathen. Or if (as may be obiected of the Sibyls) some of them did vtter some things concerning Christ, which Satan had snatched and stollen from the writings of Moses, these were so disguised, and coloured, as the naturall face of that truth could neuer be beheld; nay euen themselues vnderstood not the things they vttered; and therefore could not vtter them with purpose, thereby to make Christ knowne to the world, and much lesse to establish the true worship of God in Christ, as the true Prophets did. What other endes the deuill had in it, it were too long here to enquire.

4. Whereas the former receiued their reuelations into meeke and 4wise hearts, beeing gratious, and prudent, and not madde men: the latter neuer powred out their oracles, but when they were rapt into a trance or madnes; and knew not what they said or did. Whereby it appeareth, that they were meere instruments and organs of Satan, by whose tongues he spake; the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill. If any here obiect,Rev. 1.10.Rev 1:10 that Iohn was rauished in spirit on the Lords day: and that the spirit also rushed on Ezechiel, on Daniel; and so this was no difference betweene them. I answer,Dan. 8.27.Dan 8:27 that farre were these holy men from beeing meere passiue instruments, or as blocks and stones, as the other were: they were indeede meere men, and such as when Gods greatnes, and glorious maiestie was more then ordinarily manifest; were verie much affected, and almost swallowed vp p. 238of it; and almost rauished, and out of themselues, as Paul confessed of himselfe: but neither were they madde, nor sensles, nor foaming, nor deformed, nor ignorant what befell them; but with knowledge, faith, reuerence, wisedome, and affection, receiued the things of God, which they were to deliuer againe afterward to the vse of the Church.

5. Whereas the former euer serued the vse of the Church, and endeauoured to lead men to God, furthering them in faith and obedience: the latter onelyonly serued the vanitie and curiositie of men: and although they could not well lead men further from God then they were, yet they the more detained them from seeking after the true God. Thus the difference plainly appeareth, which hath giuen good light to the vnderstanding of the place.

Quest. But whether did Epimenides vtter this as a prophecie? Ans. No, vnlesse we conceiue him as a Prophet in the generall acceptation of the word. For, 1. the deuill is not willing, except he gaine more by it, to 1rebuke sinne, of which himselfe is the patron. 2. He speaketh not of 2a thing to come, but of that which was present, and past. 3. He was not 3ignorant what he writ here, but by the light of nature, as other Poets did, taxed these vices which he had obserued very enormious. And hence we may obserue two instructions.

Doctr. 1. The Gentiles had their Prophets, and Poets, such as was Epimenides,The Gentiles had their prophets so called to witnes against their impi…tie. which were sufficient witnesses against their impietie. And neuer were any people so rude and barbarous, among whom God had not sufficient witnesses to condemne them. Which appeareth plainely thus. First, without themselues they had three things to condemne them. 11. Their Philosophers, Poets, Orators, and wisemen, of whome what vice was it which was not brought into disgrace? what vertue was vnperswaded? that a man may safely say of some of them, that they left vntounto posteritie more clearenes,So Bucer said of Seneca. and prints of diuinitie, then all the bookes of the schoolemen, put together. 2. their prouerbs, and voice of men publikely 2against them, as this against the Cretians was a prouerbiall sentence. 3. The works of God, Rom. 1.20. Act. 14.17.

3Secondly, within themselues they had two things. 1. Naturall knowledge: 1For Paul in Rom. 1.18. saith of the Gentiles, that they detained the truth of God in vnrighteousnes. Where by the truth of God, is not meant eueryevery truth in generall, nor yet the truth of his written word: but that light which remaineth in the nature of man after the fall, called the lawe of nature, and the lawe of nations: which light they by their iniustice, impietie, profanenesse, and superstition did seeke to oppresse, and extinguish, and so detaine as a captiue in the darke dungeon of their hearts. And v. 31. he affirmeth of them, that they knewe the law of God p. 239by nature; that is, not the lawe written, but a certaine generall and obscure knowledge, concerning God, and themselues, whereby they were conuinced of those generall notions; that there is one God; that this one God is to be worshipped, the which euen idolatrie it selfe prooueth; that this worship must rather be in spirit then bodily; that they might not doe to others, that which they would not suffer of others; that euerie one should hauehave his owne giuen him; that adulterie and vnchast lusts were to be avoided; these things they knewe, called the lawe of God.

Quest. But doe you ascribe the knowledge of God to the naturall man, are not many Scriptures against it? Ans. Seeing the Scripture attributeth both knowledge and ignorance of God, to the naturall man, we shall vnderstand both the better by distinguishing the knowledge of God: which is 1. either naturall and generall, or 2. supernaturall and reuealed. The former is gotten and encreased by the light of nature, and things created: the latter is made knowne in the word: the former a man may hauehave, and yet vanish away in his imaginations, and be no better then a flat Atheist, without God in the world: the latter is neither idle nor vanishing, but forceth to glorifie God as God, by louing, fearing, invocating, and obeying him. The vse of the former is onelyonly to make men excuseles in their iust damnation, Rom. 1.20. of the latter, to raise vp men to the sight and fruition of their saluation: both mentioned, Gal. 4.8, 9. The former the Scripture scarse vouchsafeth the name of knowledge: and so denying knowledge to the naturall man, it speaketh of that supernaturall knowledge, which Salomon saith is too high for a foole; which onelyonly deserueth the name of knowledge: 1. Cor. 2.17. The naturall man knoweth not the things of God, nor can knowe them because they are spiritually discerned.

The second thing which inwardly witnesseth against the naturall man is his naturall conscience, whereby euen the heathen not onelyonly knew, but did the things of the law;Rom. 2.14.Rom 2:14 not that any of them could yeeld perfect obedience to the lawe, by the strength of nature: but that without the helpe of the Lawe written, the Gentiles had a certaine kinde of discipline, whereby they were restrained from many notorious vices: for he saith not, that they were iust, but did certaine things of the lawe, proceeding hence, that with the light of some common notions concerning God, they had also a sense of his iustice, which was readie to return to them according to their works. Now both these, namely, naturall knowledge, and conscience, were still according to the working of their corruption, either more quicke and stirring in them, or more dull and deaded: and yet neuer insufficient to condemne them.

Vse. …. Hath the Lord so many witnesses against the heathen▪ who p. 240neuer heard of Christ, nay, nor had the law written: what a number of euidences (besides all the light of nature,The Lord hath a number of witnesses against hypocriticall and profane professors of Christ. and helpes from the heathen) hath he against thousands, that professe Iesus Christ, and yet are inferiour to many of the heathens themselues. For, 1. what a sure sentence of damnation doth euerie Minister of the Gospel, pronounce against the disobedient, who hauing not Satans but Gods Prophets, and the lawe 1written, and the Gospel added thereunto, and the daily ministerie, and yet many will not vouchsafe to heare the call of Christ, to his supper, and many that heare him runne another way? Now if those were iustly damned who beleeued not men, euen comming from the dead: how shall they escape vengeance who will not beleeue Moses, the Prophets, Christ 2himselfe, and his Apostles daily preached in the ministerie. 2. We hauehave the daily beholding of Gods great workes in the world, and in the Church, which are documents of the admirable power, and wisedome of God: the daily fruition of his vndeserued mercies, the testimonies of his bountie and goodnesse, and thinke they to escape the iudgement of God, that despise the riches of his bountifulnes, and patience, and long suffering, not knowing that the bountifulnes of God should lead them to repentance? is not this to heape coales on their owne heads, which will burne to the bottome of hell? yea and to treasure vp wrath against the day of wrath? vntounto which we may adde the workes of his iustice, disburdening his iust displeasure against the vnrighteousnes of men; reuealed both in the Scriptures and in other histories, yea and daily running into the eies of such, as prouoke their diligence to obserue the same. 3. 3We hauehave the light of blessed example, both of the Prophets, Apostles, Patriarke, and aboue all, of the blessed Sonne of God, and other holy seruants of God in the Scripture: and in our owne age many iust Lots, who will be as a cloud of witnesses to condemne our wayes, and works of darkenesse. For thus the Lord prouideth himselfe of witnesses, euen in all ages and peoples, among themselues. Some Christians he will hauehave dispersed among the persecutors, some Saints in Neroes house, some Protestants among the Papists;Witnesse that worthie booke Catalogus testium veritatis. for in the darkest ages, euen in their Abbyes, and Fryeries, he raised vp alwaies some one or other, from age to age, to witnesse against them, that their error and wickednesse should not hauehave that securitie on both sides which it desireth.

44. We hauehave euen gracelesse men taxing our wickednesse as here the Cretians had, that as Corazin by Sodome, and the Iewes by the nations; so Christians by Turkes, and Protestants in many things should be condemned by the Papists themselues: the former beeing so superstitiously reuerent at the name and mention of God; the other so painefull and industrious 5as Baals preists lancing themselues for their idolatries. 5. The p. 241Lord need not send so farre a… Cittim and Kedar to condemne vsus, but (as here) by our owne prouerbs as by our owne mouthes might be iudge vsus: what a number of deuillish prouerbs amongst vsus bewray the vngodlinesse of mens hearts: as, eueryevery man for himselfe, and God for vsus all: and young Saints old Deuils, and which is the worst and most generall, godlines is made but a by-word, and a note of reproach eueryevery where vnderunder the title of puritie and precisenesse. 6. And yet if men were so wilfull as to be blinde at all these, yet can they not (as many striue to 6doe) put out all naturall principles; but euen the light of naturall knowledge and conscience will wrap them vnderunder condemnation; and they shall not be able at the barre of Gods righteous iudgement to plead not guiltie, for euen their owne thoughts shall accuse them. 7. But the greatest condemnation of all is, that the light of grace is come, and yet 7men louelove darknes more then the light; In which regard it shall be easier for Sodome then many peoples and townes professing the Gospel; nay Publicans, and harlots shall enter before many Christians; yea the Heathen that neuer heard of Christ, as soone as thousands baptized into the name of Christ: because they knew and did many things of the law, and not knowing the law, were a law to themselues; but numbers are sonnes of Belial, lawlesse persons that scorne both Law and Gospel; whom the Lord will prouoke and iudge by such a foolish people as the Heathen were. Pitifull is it to see the disorders of Christians, which would hauehave made the Heathens to hauehave blushed: if a man will not now sweare no small oathes, drinke his sences away, spend out his daies in idlenesse, and iollitie, in pride and riot, companie and gaming, such a one is cassiered out of all companie, he is a man fitter for a cloister then the common Christians of our age: the Heathens did not thus. Theirs were workes of darknes indeed, but both in themselues, and the doers; but now they are become actions of the nooneday, which the Heathen would hauehave bin ashamed of at midnight. Which plainely prooueth that the light was giuen and is, that many might become more blind, more obstinate, more hard hearted and impenitent against that great day of iudgement. Many will plead at that day, that they came to Church, heare the word as others did, and liued after it so neare as God would giuegive them grace. But answer will be made them, that though hereby they came to a further knowledge of God; yet God neuer came to take knowledge of them: for they desired not to know the waies of God but slipt in, or were by law, or for forme and fashion forced to Church; and then all their hearing brought them such knowledge as not only made them more excuseles, but liable to more stripes; but not to such as was effectuall to preuaile against their lusts, for they stil detained the truth in vnrighteosnes; that is, p. 242resisted the word they heard, by lewd and gracelesse liues and behauiours.

2. Let no man say, my sinne shall lie hid, and it is in secret, or twilight: no, no, there is witnesse inough to conuince thee of the most secret of them all, the eies of God, the voice of thy owne conscience, which will be as a thousand witnesses; yea the Lord (who hath moe waies to the wood then one) hath giuen to all creatures tongues, eares, eyes, and hands against sinners. The shed blood of thy brother shall call for vengeance, the timber and stone in the wall cryeth out of oppression and crueltie; the rust of the gold and siluer against the wretched couetousnes of miserable men, and so in the rest.

Not simply vnlawfull to alledge the saying of a prophane man in a sermon. Reasons.Doctr. 2. The second thing to be obserued in this preface is, that this testimonie was not fetched from any of Gods Prophets, but from one of their owne. Whence we learne, that it is not simply vnlawfull to alleadge the saying of a profane man in a sermon. For, 1. all truth is the Lords, and where it may serue for his glorie, it may not be reiected; 1neither skilleth it so much in what ground the hearb grow, or what gardner set and planted it, so as it heale: we grant that if the King of Ammons crowne be fit for the King of Ierusalem, that he may take it and weare 2it. 2. There may be sometimes necessitie of the testimonie of profane writers, and quotation of Fathers: As, 1. in case of grammer, that the true sence and meaning of a word▪ phrase, or sentence may be the clea…er: which if it cannot be so easily done out of the Scriptures themselues;Foeliciàs & oppugnabunt & propugnabunt, qui in Gentilis sapientiae x… sto spatiis aliquot confectis, ad sacram hanc militiam, veluti tyrocinio quodam, proluserint. Tilenus. then may a Minister descend to humanitie, and by earthly means teach things heauenly. 2. In case of conuiction of error, whether in doctrine, or manners. In doctrine, when any controuersall point is handled, well may we free the truth of noueltie, by shewing the consent of it with the ancient Church: for hereby, 1. the weake and new conuerts are more confirmed: 2. the calumnies of the aduersaries are cut off, who commonly boast that all antiquitie standeth for and with them. In manners, the conuiction is of 1. Christians: or, 2. Heathens. If of Christians, then such allegations may be vsed by way of exprobration, or sharpe reproofe;Iulian forbad the Christians the reading of heathen Poets and Orators, least they shold alledge their authoritie against the heathens. For, saith he, they thrust vsus through with our owne fathers. so the Lord himselfe sendeth his people to the Iles of Chittim, and Kedar, to see if any of the nations dealt so with their gods: yea to the oxe, asse, crane, storke, pismire, &c. If we be to deale with Heathens or Atheists, who are not easily mooued with the authoritie of the Scriptures; then can we conuince them no otherwise then by such testimonies of their owne, which they make most account of; and so the Apostle dealing with Athenians, Epicures, Stoiks, & Cretians, by the testimonie of Menander, Aratas, Epimenides, conuinced their wickednesse. Thus for the clearing of Gods glorie, and his truth, as Paul saith, all things p. 243are ours: Scripture, art, nature, &c. Now because there accreweth a great hurt to the Church by the abuse of this example,Cautious in such allegations. we must carefully obserue some cautions in such allegations: I will name three.

1. Whereas the former cases are not frequent, such allegations must be rare and sparing: As Paul in all his bookes, adding vntounto his 14. Epistles 1(if that of the Hebrewes be his) his sermons and defences in the Acts of the Apostles, vsed only three short Aphorismes; neither out of the iust causes prealleadged. Neither did euer Moses, though learned in all the learning of the Egyptians, vse any; nor Abraham, nor Iob: nor Daniel mixed any of their Chaldean knowledge, nor any of the Prophets. Nor Christ, nor any other of the Apostles, but onelyonly Paul the doctor of the Gentiles, who were better acquainted with Heathen writers, then the Scriptures, before whom alone he vsed them, wounding them with their owne weapons.

2. These allegations must be vsed soberly, without affectation. Paul 2himselfe teaching vsus, that the right manner of preaching,1 Cor. 2.17.1 Cor 2:17 standeth partly in concealment of humane skil, & partly in demonstration of the spirit. And hereof he rendreth two reasons: 1. Because the doctrine of the Gospel must sauour still of the crosse, be abiect, and despicable, and so resemble Christ himselfe the author of it, who neuer sought his owne glorie, but departed from it, for the saluation of his bodie. 2. Least the faith of beleeuers should be in the wisedome of men, and not in the power of God, that is, least men should ascribe that to humane eloquence, and wisedome, and gifts of men, which is proper to the simplicitie of the Gospel. True it is, as the Apostle obserued, the more pompe, the lesse power, and the more earthen the vessels are knowne to be, the better is the treasure knowne to be heauenly.

3. They may not be vsed to prooue points of Doctrine, or manners: for the word is a sufficient, and sure ground for proofe of all such points; 3but rather illustrate, and giuegive a more euident declaration of the truth, and more clearely to reprooue, and conuince falsehood, and error. For to vse mens authoritie to prooue Gods truth, were to set vp a candle against the sunne: or as if a cryer of a proclamation signed by the Kings hand and seale, should say thus will the King hauehave it, and such and such of his guarde.

These cautions quite ouerthrowe the common vse of such allegations at this day, wherein men are immoderate, yea infinite in eueryevery sermon, vponupon all occasions, and to eueryevery purpose, and people. Hence it is that Arbanah, and Ph…rphar riuers of Damascus, are more frequented then all the waters of Israel: Fathers, Philosophers, and Poets, are lowde in many sermons, when the Prophets, Apostles, and the Sonne of God p. 244himselfe is silent. And all this is laid vponupon this one practise of the Apostle, and no other commandement or practise can be alleadged in all the Scripture but his. And therefore we will looke a little nearer vntounto it, and search how farre the Apostle hath propounded himselfe a patterne for our imitation. And to omit that scruple, whether we may lawfully imitate him, except we had such extraordinarie gifts as he had, and such inspiration, as whereby he was able to make profane sentences holy, wheras we finding a profane sentence cannot but leaue it so. If we shall take libertie to vse them, as the Apostle did, I take it, no man can from thence directly conclude the lawfulnesse of that manner of preaching, which is 1taken vp by verie many. For, 1. If we vse them, as the Apostle did, they should neuer come in sermons in our Church-congregations,Non in coetu ecclesiastico. for he neuer vsed them but either in conferēces, or disputations, or as here in a personall Epistle. 2. Neuer before Christians, who reiect not, but desire 2the testimonies of Scripture, for he did not but before the Gentiles, and 3Heathen, which refused the Scriptures. 3. Not often in one sermon, and in eueryevery point, for he did verie seldome, onelyonly thrice in many sermons, 4disputations, and all his writings put together. 4. Neuer in points of doctrine, or manners for proofe, as inconsideratly they are, the Apostle neuer so detracted from the sufficiencie of the Scriptures. 5. Neuer 5with their names prefixed to get credit and authoritie, or for ostentation, which eueryevery good Christian see men doe: for so neuer did the Apostle. 66. Not at all times, and in all places, nor euer in the Vniuersitie, as men most do: for at Corinth the Apostle is so farre from vsing them, that he verie sharply reprehendeth the practise there, 1. Cor. 1.17. For there was most danger of all. And thus we see how farre we may take libertie, or hauehave ground to imitate the Apostle in this practise.

The allegations of men for their practise are either weak, or impertinent. As 1. their large discourses in praise of humane learning, wherin they fight with their owne shadowes, for want of other aduersaries. For who discommendeth it? doth he that praiseth gold, dispraise siluer? or doe not we acknowledge it a necessarie handmaid vntounto diuinitie, but an Agar still, who if she presume to step into Sarahs place, must be cast out of doores. Obiect. None speake against them, but such as are ignorant, and not able. Answ. Not to speake of the loudest sound of emptiest vessels, they are not in themselues spoken against; but seeing there may be no composition in the holy oyle; neither may the Lords feild be plowed with an oxe and an asse, nor sowne with diuerse seeds, we desire moderation, and restraint to the former rules, that the voice of God may sound in the Church, and not the voices of men. Obiect. But it is lawfull for the Israelites to rob the Egyptians. Ans. But it is not lawfull to p. 245make a calfe of those earings, and set it vp for a God. Obiect. But these adorne a Sermon. Answ. Oh that our eyes were so spirituall,Augustine confesseth that while he continued in the pride of his heart, he disdained the holy Scriptures, and thought thē nothing to the eloquence and knowledge he found in the bookes of the heathen, as Tullie, and others: but after he saw himselfe, he knew also that all humane eloquence & Philosophie in cō parison of thē were no better then bladders stuft with wind. that we could see that wonderfull bewtie in the pure word of God. What an vnwise man were he that would not content himselfe with a Iewell of infinite price, all of gold, pearles, and precious stones, except he carrie it to the painter to paint it. Let Christs voice put forth it selfe, and his sheepe will heare it, and follow him. As for the persons alleadged, be they neuer so holy, or profound, they are sufficiently honoured in beeing the friends of the bridgroome, though they be not the bridgroome himselfe: and for the persons alleadging them, let them remember that he is not praised in this busines, whom men commend, but he that is praised of God. So much of the preface.

Now we come to the Testimonie it selfe. Wherein the Poet chargeth his countrimen with three maine vices. 1. That they were giuen to lyes, and falsehood, The Cretians are alwaies lyars. 2. That they were of brutish and belluine condition, voide of the guidance of reason, euill beasts. 3. That they were giuen to idlenes, and intemperance, slow bellies.

For the first of these. Why he charged them of lying, although we need not enquire the occasion, that the truth of his testimonie (besides the Apostles subscription) may appeare in history: which recordeth that the bodie of this people was giuen ouer to inuent, beleeue, and receiue any fable or lie neuer so monstrous; and among other, one especially made them noted and hated of all the world, namely, that Iupiter the cheife of the gods was dead, and that his graue was with them; the which with other fables, made them so ridiculous, as that they became a proverb among the nations: insomuch as to lie, was to play the Cretian.foreign. Plut. Neither did the Poet speake of some slipps of the tongues of some few; or some falls seldome ouertaking them: but of an habit, and affected custome and exercise of lying and fayning, which generally, and continually they were so tainted with, as little or no soundnes, vprightnesse, and faithfulnesse, but trecherie, guile, falsehood, appeared in their dealings.

Doct. Falsehood and deceit in word and deede is condemned, not only by the light of the Scriptures, but by the light of nature it selfe.Falshood in word and deed condemned by the light of nature. Which appeareth expressely not onelyonly by the testimonie of this Pagan Poet, but by other lights in nature: for the naturall conscience of man accuseth and checketh for it; yea in children thēselues, it maketh them blush at the report of a lie. Besides, the most graceles men of men, account it the highest disgrace to hauehave the lie giuen them, the infamie of which vice is such, as none wil take to it, none wil confesse it. And on the contrary, the heathen p. 246so extolled truth, in word, in practise, as of all other vertues it was sayned to be the onelyonly daughter of Iupiter, as whom most neerely it resembled.

They that are enlightened by grace must much more abhorre it.Vse. How should we who would be reputed Gods children, abhorre that practise, which euen the sonnes of men are ashamed of? shall the sparkles of naturall light make the naturall conscience of a Heathen, and gracelesse man accuse him of this sinne; and shall not the cleare light of grace force the consciences of professed Christians to reprooue them? Is it iustly reputed a disgrace to common men, to be taken with a lie, how disgracefull should it be to Christian men? shall the Heathen professe truth to resemble God so expressely, as that it is his deare & only daughter, and shall Christians who finde in the Scriptures the whole image of God,Ioh. 8.48. Coloss. 3.5.John 8:48Col 3:5 stiled by the title, and comprehended vnderunder the name of truth, in their practise scarce expresse it as a part of that image? And yet how many Christians are behind euen millions of the Heathen, who although they be commanded eueryevery man to speak truth to his neighbour, yet shame they not to defend that they may lie, and forsweare too for the advantage of themselues and others: and therefore they say, that though they dislike hurtfull lies, yet see they not but they may (as they do) lie in iest, or for the good of their neighbour, especially to saue his life; For this, say they, hurteth none, nor is against the law of charitie; and they find it commended to them in the practise of the Midwiues, to saue the male infants of the Hebrewes; of Rahab to saue the Spies; and Michol, and Ionathan to saue Dauid from Sauls furie; and in the doctrine and writings of some of the Fathers, as Origen, Ierome, who in regard of the profitable ends, held these no sinnes.

To all which in few words I answer, 1. That eueryevery lie is hurtfull whether in iest, or earnest, for euill or for good; because it is an enemie to truth, and against the ninth commandement. 2. For iesting or sporting lyes, the threatning is generall, Psal. 5.6. thou shalt destroie them that speake lyes: vntruthes may not be spoken, although they be not thought: and, Prov. 6. Thou shalt destroie the lying tongue: he excepteth not, if it be not in sport, or for a good ende. And many of the Heathen themselues saw the sillines and follie of this shift: we reade of the Lacedemonians that they would not suffer their lawes to be gainsaid in iest; and yet the law of the Lord may be controlled, and gainsaied in iest of Christians. When Thespis the first stageplayer was asked, if he were not ashamed to vtter so many lyes in such a worthy audience, he answered, he did it in sport. But wise Solon replied, If we approoue and commend this sport, wee shall finde it in earnest in our contracts and affaires: and euen so by Gods iust iudgement it befalls Christians, who vsing to lie in sport, get an habit of lying in earnest: and by his iesting lyes, raiseth p. 247a suspition of his words, that he cannot be beleeued, be he neuer in such earnest.

3. For officious lies, so called, there can be no such,There can be no officiou… lie, because eueryevery lie is against some office & dutie. because in eueryevery lie, some office or dutie is violated. But they hurt no man: yes; if they hurt not another, they hurt a mans selfe many waies: againe, if they hurt not the parties for whom, yet hurt they the parties to whom they are tolde, who are abused, and vrged to beleeue a lie: and were not this, yet they hurt and preiudice the truth, which ought to preuaile. But the end of them is good. Yea, but that which is euill in the nature,Obiect. Sol. and constitution, may neuer be admitted, let the end be neuer so good which is pretended. The least euill may not be committed for the greatest good: to helpe man, we may not hurt God. Moses would rather be blotted out of Gods booke, then God should be dishonored. Nay, we may not tell the least lie, for Gods greatest glorie, and much lesse for mans good. Iob 13.9.10. Will you make a lie for him, as one lyeth for a man; surely he will reprooue you. And if a lie would make to Gods glorie, yet he is not vnrighteous to leaue it vnpunished. Rom. 3.7. But they be not against charitie. Yes, for charitie reioyceth in truth: and if they were not,Obiect. Sol. 1. Cor. 13.1 Cor 13 yet are they directly against pietie, which two louing freinds may admit no diuorce. 4. For the examples alleadged, and all of that kind: we must distinguish betweene the facts of the faithfull, and the manner of them. The facts of sauing the children, and spies, &c. was commendable, and argued the feare of God, and louelove of his children: but the manner of putting these in execution, was neuer approoued in the Scriptures, although the facts themselues were. Neither is it strange, that faith and sinne should combate together in the same action in this condition of the infirmitie and imperfection of the dearest Saints of God, vntill that perfect come. 5. The verie heathens condemned all dissonance and dissent betweene heart and tongue, thoughts and speaches, the one whereof was bestowed on vsus by God to expresse the other.The Persian law for the third lie enioyned a mā perpetuall silence. Zeph. 3.13. Reasons to vrge truth of speach.Zeph 3:13 Let vsus therefore who professe the louelove and feare of the Lord, shew our selues to be of the remnant of Israel, by this, in that we neither doe iniquitie, nor speake lyes, nor hauehave a deceitfull tongue found in our mouths.

And to helpe our selues in this dutie, meditate on these reasons. 1. All falshood and lyes are directly against God himselfe, who is truth it selfe: so as by them a man becommeth most vnlike vntounto God, and most like to the deuill, who is the father and first founder of them. 2. That 1therefore the lyer casteth himselfe into the gulfe of Gods displeasure, seeing 2as he hateth all the workes of the deuill, so hath he testified speciall hatred against this. A lying tongue is one of the sixe things which the Lord hateth, and is abhomination vntounto him, Prou. 12.22. and therefore p. 248doth with them as we do with the things we abhorre; either remooueth them out of sight, by barring them out of heauen: or destroyeth them, Psal. 5.6. 3. That although that be the greatest plague to hauehave the face 3of God set against them here, and to be cast from out of his face and blessed presence of ioy hereafter, yet there are other inferiour euills not to be contemned, which wait at the heeles of this sinne. As, 1. that it maketh 1the sinners of this suite iustly hatefull euen vntounto men, as those who are the maine enemies vntounto humane societie, which is vpheld by truth, and 2faithfulnes. 2. Such deceitfull and fraudulent persons are occasions of the multiplication of oathes, and periuries among men, for which the 3land mourneth. 3. In themselues it argueth, the want of Gods spirit in their hearts, who beeing the spirit of truth and light, cannot abide to dwell in a heart that is pleased, and delighted with nothing more then 4darkenes and falshood. 4. They loose iustly their owne voice and credit, and are worthie not to beleeued when they speake truth; and men must deale with them as with their father the deuill, whose workes they accustome themselues vntounto, suspect euen the truth from them, and not receiue any as from them. Now if any receiue not this doctrine he is farre behind the heathen, who shall rise in iudgement to condemne him: if any acknowledge it as true, and yet make no bones of this odious sinne, besids that he is condemned of himselfe, let him knowe, that he shall not escape the sentence of him who will take account of euerie idle, much more of euerie lying and deceitfull word.

Euill beasts,]

This is the second imputation in this testimonie. Epimenides calleth the Cretians beasts; because of their bruitish conditions, and beastly practises: and euill beasts, because they are not like the creatures, who by their creation were ordained, and serued for the commodious, and comfortable vse of man: but such as since the fall rebelliously refuse the Lordship of man, and will not be brought vntounto tamenes and seruice: nay, rather are either fierce and cruell against man, as Lyons, wolues, &c. or els poisonfull, direfull, and venemous, as the serpent, crocodile, with such venemous beasts: both which sortes are truely called euill beasts, not that they are not good in their substance, or not verie good in their creation: but because they carrie on them, the cursed markes of mans rebellion against God, beeing thereby subiected vntounto vanitie so farre, as in stead of that primarie vse and comfort from them, man hath iust cause incessantly to feare, and often receiueth much euill by meanes of them. And what doth the Poet herein other, then that which the Scriptures are very frequent in? for when men degenerate, and by sinne put off the nature of man, both God and nature strippe them of the name of men, as vnworthie p. 249of it, because they rather resemble the bruit beasts shrowding many brutish qualities vnderunder the shape of men.The Scripture calleth bruitish men by the name of beasts: why. The Scripture speaketh expressely that man beeing in honour, became like the bruit beasts which perish.

But wherein standeth this resemblance? Ans. By looking into the word of God we shall finde it to stand especially in three things. 1. In becomming without vnderstanding, and in all the things of God, by nature 1(which holy Dauid in one case confessed) as ignorant as the verie bruit beast: so Ierimie,Psal. 73.22.Ps 73:22 10.14. affirmeth that now euerie man is a beast in his owne knowledge: and Prou. 20.24. How can a man vnderstand his owne way? Spiritus sanctus vnum nomen eis iure tribuit qui vnam rem agunt licet contratia specie.Now hereby who seeth not that hereby men loose the verie thing which maketh them men, and distinguish them from the bruites without vnderstanding? and that is the minde it selfe, whereby onelyonly man was enabled both to see, and consider of the things he seeth: and seeing the mind without vnderstāding is as an eie without sight, therfore may he that is destitute of vnderstanding be as truely said to want his minde, as hee which lacketh his sight, is truely said to hauehave lost his eyes.

2. By giuing vp themselues to be ledde with sensualitie as the bruit 2beasts: 2. Pet. 2.12.2 Pet 2:12and this propertie the Apostle Peter ascribeth to naturall and vngodly men. Neither can it be that this should not rise of the former: for when men are depriued of vnderstanding, iudgement, reason, as euerie naturall man is in the things of God, they must needes be ledde by other guides, of lusts, appetite, sense and sight, euen as the beasts are.Impetu quodā in sua obiecta. For when the noble part of the minde (which should subiect the inferiour powers of the soule vntounto it selfe, as also guide the motions and actions of men by deliberation, counsel, iudgement, and election) is deposed from his regencie; the sensitiue appetite which is common to man and beast, like a rebellious commons taketh the whole command, and carrieth the soule by a blind force vntounto any bruitish lust, and to whatsoeuer is delectable to the senses. Notably doth the Prophet expresse this propertie in the wicked Iewes, saying, that like fedde horses euerie of them neighed after his neighbours wife.Ier. 5.8.Jer 5:8

3. By the practise of many beastly and bruitish properties. For what properties hauehave vnregenerate men, which are not more beseeming euill 3and hurtfull beasts then men? 1. If we consider the respect betweene God and …im, his heart knoweth no subiection: but as was said once of Israel, he is as an vnrulie beiffer, he knoweth no yoke, acknowledgeth no Master, lifteth vp his heele against his feeder,Hose. 4.16.Hos 4:16 and careth not for the owner of his fat pasture. 2. If we consider naturall men in themselues, no beast is so vncleane and foule as they, whose filthie hearts are fit for nothing, p. 250but to be stinking cages, and dens for filthie birds and beasts, wholly bespotted as the leopards, Ier. 13.23. swinish men, wallowing in the dirt and mire of sinnefull pleasures, and reuolting from euerie good way as dogges to their vomits: for so the Apostle tearmed such Iewes as revolted from Christianitie to circumcision;Philip. 3.2.Phil 3:2 Beware of dogges. 3. Consider them in respect of their neighbour, no euill beast is so cruell and venemous as they: in regard of the former the Scriptures ascribe the propertie of the deuill himselfe vntounto them, calling them ramping and roaring lyons: such as Dauid and Christ himselfe had to doe withall, Psal. 22.13. such a one was Nero whom Paul had to doe withall: 2. Tim. 4.17. God deliuered me out of the mouth of the Lyon. And for their savagenes and greedines they are called dogges and wolues, Zeph. 3.3. Her Princes are as roaring lyons, Homo homini lupus.and her iudges as wolues in the euening which leaue not the bones till the morrowe. And for subtiltie and craft to hurt, they are termed foxes, Luk. 13.32. tell Herod that foxe. In regard of the latter, namely their poison and venome, Christ calleth them serpents, and generations of vipers, their tongues are like stings, sharpened against good men, and the poison of adders, and aspes is vnderunder their lippes, Psal. 140.3. hence doth the Lord threaten most cruell and ineuitable enemies vnderunder such speeches, as Ier. 8.17. I will send serpents and cockatrices among you, which shall not be charmed, but they shall sting you. Whereby he would describe and signifie the implacable and virulent malice and rage of the Chaldeans. Now man beeing aboue all other borne a sociable creature, and to liue in societie with God and men in the familie, Church, and common-wealth, hath by his hostilitie against God, and enmitie against man, after a sort put off the nature of man, and by such degenerating, of good right hath lost euen the name of man also.

Doctr. Whence we learne, that such as are not ledde by reason renewed,Many men so degenerated as that they hauehave cut themselues from the account of men. nor by iudgement rightly enformed by the word of God▪ but followe their owne hearts lusts for their guide, hauehave cut themselues from the account of men, and as worthily lost the name as the nature of men: for they are become beasts in vnderstanding, beasts in sensualitie, beasts in brutish practises, beasts in Gods account, beasts in the reputation but of reasonable and heathenish men. The verie light of nature adiudgeth them vnworthie the name of men, beeing rather like the pictures or images of wood or stone outwardly resembling things, but inwardly wanting which aboue all could make them the things they repre…nt. And hence proceeded those poetries of metamorphoses, not that either beasts or birds, or trees were changed into men, or men into these, but in that the eie of nature in these men perceiued, that men more and more degenerated from themselues, and became daily neerer the beasts in properties, p. 251qualities, and practises, although they retained still the shape and place of men. Like Nebuchadnezzar, who was not changed into the shape of a beast (as some hauehave thought) although God could hauehave done that;…odin. but his vnderstanding together with his kingdome was taken from him, and he driuen from men, ate grasse, as the beasts did, till his vnderstanding (he saith not his shape) was restored him. Hence hauehave some other of the heathens lighted a candle at noone day, and runne into markets, and throngs of men to seeke a man: as though it were a rare thing euen in a number of men, to finde one deseruing the name of a man: whereby doubtlesse the Lord would cast the dongue of the Gentiles in their owne faces, and that by themselues, as here he did by Epimenides.

Vse. Seeing the light of nature and grace conspire in the illustrating of this truth, we must be more readie to embrace it, and make our best vse of it, as the truth not of a vaine man, but of the true God. Who among vsus would not be mooued, and disdaine to be called by any man a beast, an asse, an owle, a dog, &c. and yet hauehave we occasioned the Lord thus to repute and account of vsus, and are not mooued: for how few of vsus can shew our selues men? what a number of men and Christians in profession, hearing the word, and receiuing the Sacraments, are as the horse and mule without vnderstanding? that is, not onelyonly ignorant, but incorrigible persons, neither spurre nor bridle auaileth them to amendement. Such as the Prophet complaineth of, whom when the Lord had sundrie waies called them to amendement, he hearkened and heard, but no man said, Ier. 8.4.6.Jer 8:4Jer 8:6what hauehave I done? euerie one turned to the race as the horse to the battell: yea as horses that hauehave cast their rider, men kicke and spurne against the Lord, and his gratious admonitions, as Pharaoh, who is the Lord? and other whilest the Lords sharpe bit is in their mouthes, they bite it in with much discontentment, but as vnruly afterward as euer before. How many deafe adders are euerie where, which refuse to heare the voice of the charmer? some saying in their hearts, some with their mouthes, as the hardened Iewes to Ieremie, The word of the Lord in thy mouth we will not heare. What a number of swine are abroad, rooting vp, and treading vnderunder feete holy things, contemning the word, Sacraments, ministerie, discipline; wallowing in their filthie lusts of vncleannes, drunkennes, fornication, pride, riot, earthlines, euerie one according to his owne appetite? and not a fewe hypocrites, who not sincerely vndertaking the profession of the truth, returne to their owne wont, as a swine after washing to the wallowing. What a number of dogges without conscience, and shame commit all manner of filthinesse, euen in the day light; and yet incessantly barking and bawling with Shemei, against good men, and good p. 252things? let a man be a stranger to them and their courses, let him be neuer so honest a man, the dogge hath sufficient cause not to spare him: and let any thing neuer so good be propounded or do…, if not so generally receiued or vnusuall, there is no stilling of the dogges against it. Who can tell the number of cruell and vnmercifull lyons? greedie gripes? couetous cormorants, woluish extortioners, subtile oppressors, who as foxes, liue by crafty conveiances, and whatsoeuer other noysome beast and vncleane that liueth by the pray? to which adde those serpentine whisperers, tale-bearers, busie-bodies, the vermine and venome of societies, against whome no caution can be sufficient; the number of all which kinds of cattell so amounteth, as that the world at a blush may seeme rather to be made for beasts then men.

Now if we would avoide this sharpe censure which our nature so abhorreth, let vsus iudge our selues in the premises, and finde out that bruitish behauiour in our selues, whereby we hauehave forfeited euen the names of men; for to this purpose are we so sharply delt withall in the Scriptures that we should be brought to be ashamed and blush at our behauiours. We hauehave a common saying when we see our selues ouerseene, or ouertaken in any temporall and outward thing; Oh what a beast was I? but wel were it if we would seriously thus accuse our selues when we hauehave failed in our godly course; & to say, Oh what a beast was I to leaue the direction of the word, and suffer my selfe to be led by my appetite, or by the lust of my heart, or the sight of mine eies to this or that sinne? alas that I to to whome God hath giuen reason, iudgement, election, deliberation, yea his word and spirit, should liue all this while as one destitute of all these. I vnderstand not what the good and acceptable will of God is, but am yet like the horse and mule without vnderstanding: I hauehave stopped my eares at the word like the deafe adder, and hauehave refused the things of my peace: I hauehave barked against God and godlinesse: I hauehave wallowed in my vncleanenes like a swine in his owne filth: I hauehave beene vnmercifull, and cruell, as any lyon or wolfe: I hauehave spared no pray, and as subtile as any foxe to deceiue my brethen: I hauehave spit out my venome both to the face, and behinde the backes of my neighbours, and especially against the houshold of faith, the professors of religion; Oh what a beast was I in all this? But now seeing my vnderstanding is restored vntounto me againe, I will neuer hereafter carrie my selfe but like a man, not making my lusts, my lawe any longer, but reason shall be my guide; nay, nor that onelyonly, but like a Christian man, I will by Gods grace suffer my self to be guided hence forth by renewed reason, yea, by the word and spirit of God. If I must needes in any thing resemble the beasts, it shall be the oxe and asse in knowing my Lord and Master: the storke and crane and swallowe in p. 253acknowledging the seasonable time of my repentance, the serpent in Christian wisedome, the lambe and doue in Christian meekenes and innocencie: and thus resembling them, I neither shall be nor accounted a beast, nor yet be condemned by any of them. But if any loth to leaue his brutish properties will be a beast still and followe his l…st, it is fit hee should see the ende of his way in one of his predecessors, Prou. 7.22. He goeth on as an oxe to the slaughter. Many such thinke and pretend they goe to heauen: but deceiue not thy selfe, no vncleane thing entreth within the gates of that holy citie: thou shalt stand with thy fellowes without, Reu. 22.15. Without shall be dogges, and enchanters, and whoremongers, and murtherers, and idolaters, or whosoeuer loueth or maketh lies: and one day shall by experience teach thee,Rev. 21.27.Rev 21:27 that the bread of children belongeth not vntounto dogges.

Slowe bellies.]

In these words this people of Creta are by their Poet accused of habituall idlenes, and intemperance: who howsoeuer to the duties either of the first or second table, they were as heauie, and slow as any snaile; yet in the feeding of themselues, and following Epicurus his trade so diligent, and instant they were, as eueryevery man seemed rather to be a bellie then a man:Synechd▪ partis. and therefore doth the Poet by an vsuall figure of speach thus expresse them. And as this whole hexameter, so much more was this part of it more frequent among the heathen, who were wont prouerbially to call such persons bellies, as they saw addicted to idlenes, gormandizing, and intemperance.foreign Hesiod. Zenoph.

Doct. A life led in idlenes, and delicacie is condemned both by the light of nature and of the Scriptures.Idlenes condemned. Of the former there is good reason, seeing it is against that order of nature which God set in all his creatures at the first,Order of nature. eueryevery one of which are s…ill vnweariably employed according 1to their first institutions. The celestiall bodies stand not still but by miracle. In all inferiour bodily creatures (if well ordered) there must be these three things. 1. An order of the parts, the feete may not stand vponupon the shoulders, for that is the place for the head.1. ordo partisi. 2. symmetria. 3. functio. 2. A proportion of them, or a symmetry, for the eye may not be bigger then the head. 3. A function of each of them, for eueryevery one of them must hauehave some distinct office which it must diligently attend vntounto. 2. And if we looke vntounto the Lords institutions with man, we shall see that this idle 2and dronish kind of life, was banished out of paradise it selfe,Gods institution before the fall. & from that innocent estate, to the preseruation of which all the creatures offred vp themselues to saue mans paines: and yet euen then must Adam dresse the garden: then when he was a more absolute Lord ouer all the earth, then any man euer since was or is ouer any part of it, yet might be not p. 254liue (as many of our gentrie) out of a vocation, and calling, but must abide in that vocation whereto he was called. And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies, what would he else declare then that innocent Adam was no lesse bound, then now we are to employ the most part of the weeke about the things of his calling, still in the midst of them remembring to shew forth the louelove 3of his creator, and the religious keeping of a good conscience? 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward? Iob 5.7.Job 5:7for seeing that by the curse of sinne the creatures hauehave denied their former serviceablenesse,Much more since the fall. but vponupon condition of great industrie, and trauell: Gods ordinance, and commandement is, that now in the sweate of our faces, we should eate our owne bread, prouiding for our selues and ours; which is (besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience) a sweete fruit of our paynes, carrying vsus more comfortably thorough 4our way in the world. 4. And yet looking nearer the matter we find this order,Most of al christian profession. and ordinance of God more forceably fastned vponupon those that professe themselues Christians; eueryevery one of whom must be so farre from that inordinate walking, 2. Thess. 3.6.2 Thess 3:6as that he must withdraw himselfe from such. And if any man, be he neuer such a professor of Christ, will not worke, 10.he ought not to eate: let him starue, his blood be vponupon his owne head. For such as these in the profession, especially whose pride, whose ease, whose tooth, whose play bring in ar…eareges vponupon them vnawares, are the spots and blots of religion.

Reasons to mooue to diligence in our callings.Now therefore that such as professe the Lord Iesus may the better be contained in this order of God, both for the discharge of their owne dutie, and the good example of others, these reasons are to be considered. 11. That God who hath set vsus in our callings, hath promised also to be with vsus, to giuegive vsus good successe in them, to helpe vsus to beare out the tediousnes which sinne hath brought vponupon our labour, to giuegive vsus his protection in these our waies, to feed and maintaine vsus by the blessing of our labour,Idle persons pouerties prisoners. in the house, in the field, in our stock and in our store, whereas pouertie arresteth the idle person: Prov. 28. the idle shall be filled with pouertie. And all this is to encourage vsus to faithfulnes, and diligence in the duties of our callings. See Ioshua▪ 1.8. 2. Whereas all other creatures 2liue vntounto themselues, man was appointed to liue aswell to others as to himselfe; the Church, the countrie, the familie, the poore, eueryevery man challengeth a part in eueryevery man.A proper embleame of such a person as is here mentioned. And therefore although some other creatures be all a bellie, as the crabfish who walketh with her teeth, yet a Christian man must be a hand to one, an eye to another, a foote to another, a shoulder to support another, he must not only consist of bellie p. 255and teeth. Aske thy selfe then, what good doth my life, to Church, to Commonwealth, to family, to men? and if thy conscience answer, truly little or none; then maist thou conclude, surely I am rather a bellie then a man. But many such bellies want eares. 3. An honest calling is a 3schoole of Christianitie:An honest calling a schoole of Christianitie 3. reason…. that 1. looke as little children are sent to schoole to keep them out of hurts, and vnhappie turnes; so diligence in the calling fenceth vsus from taking harmes by Satans temptations, we lie not so open vntounto his assalts: againe it is a bridle to restraine our own lewd desires, abating wicked lusts, abandoning lewd company, and fitting vsus for the Lords appearing whose seruice we are in. 2. In this schoole of 2the calling, a man performing duties for the Lords sake, hath daily practise, and encrease of graces, such as faith, obedience, patience, meeknes, constancie, truth, invocation, thanksgiuing: and hence are daily enabled to take out further lessons for time to come, from the daily experience of Gods goodnes for time past. 3. In this schoole we learne to be teachers of others, and in time come to be patternes vntounto others, of the 3right vse of the world, while our selues vse it eueryevery day as not vsing it at all: and while we so play the good husbands, as that we keep our selues from beeing worldlings, not laying by our heauenly minds in the midst of our earthly busines: whereas the idle person that entereth not into this schoole, is out of Gods protection, and neuer out of Satans snares, his heart is like the feild of the sluggard ouergrown with thistles and weeds, his lusts so farre preuaile with him, that he is rather a spectacle of reproch, then a patterne for imitation; and if euer he had any good things in him, they are perrished for want of emploiment; for as the rust fretteth vnused iron, and the mothes eate vnworne garments, so good things ar shaken out of the heart of him that neglecteth the vsing of them. 4. Consider the danger of those that stand idle all day long, passing their dayes 4in all delights, one in one voluptuous lust, another in another: the Apostle saith of them all, that liuing in pleasure, they are dead while they liue: the soule of such a one is but as a carkase, his bodie as a coffin, he rotteth away in vnprofitablenes while he liueth, and as a standing poole putrifieth: the prouerb is true of such a man,Habet animam pro sale. his soule is but as salt to keep his bodie from stinking aboue gound. And thinke we they shall liue when they are dead, who are dead while they liue? no surely, but seeing they did not subiect themselues to the law of all mankind, Gen. 3.19. In the sweate of thy face shalt thou get thy bread: they shall neuer escape that other sentence; take the vnprofitable seruant, binde him hand and foote: his hands and feete were bound when I called him to walke and worke, now bind him hand and foote, and cast him into hell.

Now for the latter of these vices reprehended in the latter word; it p. 256is worth marking to obserue how aptly the Poet ioyneth them together (which seldome are disioyned) because the one of these is the gound of the other.Idlenes and intemperance are seldome disioyned. And as it is true in all sinnes which we say of euills, that one commeth not alone, for they are accompained still with their supporters; so these two sinnes are of such speciall acqaintance, that as we say of a paire of turtles, looke where one is, the other lightly is within lesse then, a coytes cast: so where the one of these is, it will not be hard to descry the other. If there be idlenes, there will be intemperance; and if intemperance, there must needs be idlenes. And therefore our Sauiour hath combined them as neare as the cause and effect, which cannot be sundred; Luk. 21.34. Take heed least your hearts be oppressed with surfetting, drunkennes, and so that day come on you vnawares: implying that intemperance oppresseth, and maketh the heart dull and heauie; and when the heart is so aggraued, the whole man is vnfit either for heauenly or earthly exercise. In like manner the combination of Sodoms sinnes sheweth the same truth. Ezech. 16.49. Pride, fulnesse of bread, and abundance of idlenesse. And therefore seeing a man can neuer sufficiently perswade diligence in the calling, till this intemperance be disswaded: it shall not be amisse in few words to speake of this sinne, and perswade the contrarie vertue,Intemperance what. for the preseruation of it. And because this kind of intemperance is restrained to the bellie, I describe it to be an inordinate appetite, or immoderate desire, and vse of meate and drinke: and this is, when a due meane is exceeded, either in the costly, and excessiue preparation of them for our selues or others; or in the two liberall, and excessiue vse of them so prepared: a vice which is a speciall enemie to all good duties towards God or man; making men vnfit to the word of God either to read or heare it, vnfit to pray, to meditate, to remember the works of God with praise and thanksgiuing: so as a man giuen vp to this sinne, is sunke downe in Atheisme, nay in Idolatrie, hauing no other God then his bellie, a more base idolatrie of many Christians, then euer was any of the Heathen, who would worship the sunne, moone, starres, and glistring mettals, but to hauehave worshipped the bellie and draught, they would hauehave abhorred. And for the duties of the particular calling, they must lie lea, the bones of such full bodies had rather be at rest; or to keepe them from sleep must rise vp to play, but altogether vnweldie to any more serious busines. And thus by this sinne men make themselues in stead of Gods Temples, Satans kitchins; filling their bodies with noysome lusts, and deadly deseases; their soules with a number of dangerous sinnes,1. Cor. 6.10.1 Cor 6:10 which shut them out of heauen: framing their liues liker to the bruit beasts then reasonable men, and in their deaths for most part no lesse brutish then in their liues.

p. 257Now for the better auoiding of this sinne, I will propound some reasons, and after them some rules of direction. The reasons are three,Reasons against intemperance. 1. The Lord is liberall, but not prodigall of his creatures: and they are his, and not ours, but by his leaue: neither doth he euer giuegive leaue to vse them 1to our owne hurt: as many riotous persons doe, who (with the glutton faring deliciously euerie day) in their feasting and banquetting, besides the wast of many excellent creatures of God, 1. loose their time. 2. spend their goods, which ought to hauehave beene otherwise employed. 3. neglect the duties of their generall calling of Christianitie, and omit the necessarie affaires of their particular course of life. 2. This is one 2of the practises of those that are in the night, Rom. 13.13.Rom 13:13whereas we professe our selues to be of the day, and is a weed or rather an olde ragge which must be put off, before Christ can be put on. 3. The time calleth vsus rather 3to fasting, weeping, and euerie worke of repentance, then to eating, drinking, chambring, &c. For if we consider the workes of the Lord, we shall see his arme stretched out, and his hand reuenging among many other sinnes, euen this of the abuse of his creatures: and this with such lingring, lasting, and sharpe iudgements, so variable, and so generall, as hath not beene heard of in the dayes of our fathers: read Isai. 5.11. Besides we see the afflictions of Ioseph, Amos. 6.6. the necessities of many of Gods deare seruants: the abundance of poore, their great want of releefe, their miserable complaints, &c. that woe shall befall him that liueth to eate, when so many of Gods children cannot get that they may eate to liue.

Now the rules of direction,Rules of direction against intemperance. are 1. to moderate excesse in preparation for our selues and others to knowe, that not aboundance but sobrietie is the ornament of a table: a rule which seemeth to be dead with our 1forefathers, whose dishes for sort, number, price, and seruing out, were inferiour to our sauces, and yet to shew vsus that man liueth not by bread, they were stronger, of more constant health, and of longer life, then we are. 2. To moderate excesse in the vse of meates and drinkes prepared, we must take out the Apostles lesson, 1. Cor. 10.31. Whether yee eate or 2drinke, or whatsoeuer ye doe, doe all to the glorie of God: the glorie of God must be our white to ayme at in all the actions of our life: of which none is so small, out of which the Lord challengeth not his owne glorie: and therefore as we liue not to our selues but vntounto him, so we must not eate to our selues but vntounto him; and this we doe, when by our eating and drinking, we fit our selues for his seruice and our owne duties, namely by keeping the bodie vnderunder, and dailie subduing it, rather then by pampering and feeding it vp. 3. To containe thy selfe in compasse in both, labour 3still to hunger, and thirst after righteousnes, that is, after that meat p. 258which the Sonne of man shall giuegive; for the more thou hungrest after Christ, the lesse doest thou after these things: Rom. 13.14. Put on Christ, and take no care to fulfill the lusts of the flesh; Christ is the treasure vntounto which the Christian heart must be lifted; he is the carkase vntounto which our thoughts ought to flie; he is meate indeede, drinke indeede, bread of life, water of life; blessed is that soule that hungreth and thirsteth after him, for it shall be satisfied; yea blessed is that hunger and thirst which is neuer but accompanied with a continuall feast.

vers. 13.This testimonis is true:]

The Apostle setteth his hand and seale to this euidence of the Poet, not thereby allowing the whole fabulous poeme whence he fetcheth it,EueryEvery truth beeing Gods, must be receiued whosoeuer be the instrument. but according to his drift, which is the iust reproofe of this people, he onelyonly approoueth this particular report.

Whence, 1. note that eueryevery truth beeing primarily from God, it must be receiued whosoeuer be the instrument & teacher of it: for the Apostle disdaineth not to borrow a part of the truth from this gracelesse and heathen man. Nay, there is not the basest of Gods creatures, into whose schoole we cannot sometimes profitably enter: for else would not the Lord hauehave sent vsus to the oxe, the asse, the emmet, and much more can he who opened the mouth of Balaams asse to reprooue the madnes of his master, teach by weake and feeble, base and simple men, yea if he please by gentile and heathen men.

Vse. This taxeth the pride of many, who thinke themselues too good to learne of such whom they conceiue meaner or inferiour to themselues: such a pride possessed the Pharisies;Ioh. … 34. thou art altogether borne in sinne, and dost thou teach vsus? But if they considered the wayes of God, they might see him stirring vp most base and simple men to teach the doctor, the Scribe, and the wise men of the world, that he may ashame them, and teach them to depresse their high thoughts: 1. Cor. 1.26. Bretrhen you see your calling, not many wise — but God hath chosen the weake of the world, 1. to confound mightie things: 2. that no flesh should reioyce, v. 29. Let this prouoke our diligence to knowe not so much by whom, as what the Lord teacheth, attending vntounto the counsell of God, and not the condition of man whome he vseth; let him speake by neuer such abiect persons if they bring the truth,1. Cor. 3.18.1 Cor 3:18 it is our part to become fooles that wee may be wise: and then are we such fooles, when we depart with all opinion of our owne wisedome, that we may be wise in God, what meanes so euer he pleaseth to vse: the Gospel teacheth vsus that poore women and creeples could tell often tidings of Christ, when all the great clerks knew not of him.

2. This reprehendeth the waywardnesse of many, who not fancying p. 259the persons of their teachers, refuse their doctrine though neuer so true and profitable. Would men deale thus in ciuill things? If fire should take a towne in the night, and the watchmen beeing all fallen asleepe, a stranger, nay a mans enemie should giuegive him warning that his house were on fire, were it safe for a man to rush at it, because his enemie telleth him so? No, neither would any be so vnwise: and if the truth in an heathen Poets mouth, be so entertained by the Apostle himselfe; much more euerie diuine truth in the mouth of the meanest Minister of the Gospel. Let the vessell be neuer so earthen, the treasure is heauenly; let the foode be nourishable, hungrie Elias stands not vponupon it, whether an Angel or a rauen serue it.

Secondly note, that this testimonie beeing true, Titus might hauehave been discouraged, and occasioned hereby to hauehave meditated of his departure from them as an hopeles people; or to hauehave repined that the Apostle should place him among such a companie of beasts, rather then men.Ministers must not be discouraged frō their dutie, though they be to deal with a bruitish and wretched people. But yet Titus must, and doth with courage goe on in his worke among them, and plowe vp to the Lord, euen this stiffe ground. It is the lot of many gracious Ministers to be called and planted among rude, barbarous, and beastly people, such as these Cretians were, yea among viperous broods, who will reward their faithfull paines and trauell, in begetting them to God, with extremitie of wrong and violence, Ier. 26.8. and little comfort finde they, vnlesse the Lord giuegive them a breathing time by the means of some Ahikam or other, v. 24. Now what must the Minister doe in this case? Surely, as he came not of his owne head, so now is he not at his owne hand to remooue himselfe at his pleasure. And if he should depart vponupon this ground, he should perphaps meet with lesse comfort in leauing an vncomfortable people, then in staying amongst thē. If God bid Ionas arise, and goe to Nineveh; but he will betake himselfe to a ministerie of more credit, and lesse labour; the Lord will teach him before he get to Tarshish, that he is not his owne man, and that no creature shall shelter him from trouble, whilest he flieth it as fast as he can. If Moses be called to speake to Pharaoh, he must not excuse the matter, saying, But they wil not beleeue me. The Lord is said to hold the Ministers in his hand,Exod. 4.1.Exod 4:1 and Christ the seauen starres in his right hand, Reu. 1. First, in regard of his disposition of them here and there at his pleasure. Secondly, of his protection of them in their labours. And some he sendeth, and all the heartening they hauehave of him before hand is, But they will not receiue thee, as Moses, and some of the Prophets: and that is not all, but they must prepare browes of brasse; their shoulders to beare reproaches and wrongs, their backs for stripes, their feete for …etters and stockes, yea, their necks for the verie blocke it selfe. In like manner Christ sending out his disciples, p. 260he forbidds them to possesse gold and siluer; and wisheth them to possesse patience, for they should stand more need of that then the other; and telleth them that if himselfe the green tree could not be spared, much lesse should they the drie branches: and that if the Lord and Master be called Belzebub, the seruant must not looke to be aboue his Master, and scape scotfree. And therefore Ministers called to such an vncomfortable condition, must imitate the Apostle Paul, who although he knewe that bands and imprisonment did abide him in euerie citie, yet forward he must, and prouoketh his owne readinesse and chearefulnes not onelyonly to be bound, but to suffer also the paines of death, for the testimonie 1he beareth: considering well, 1. That the disciples themselues sent from the side of Christ,Legati à latere must make account to be hated of all men for his names 2sake. 2. That although they see no great comfort or fruit of their worke 3with men, yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem, yet went foreward, and would not pittie himselfe for all Peters friendly counsel, but pittied his flocke, his bodie, his Church, more then himselfe: a worthie example for the practise of all his minsters. All which reprehendeth all those wandring Leuites, who like so many planets, or wandring starres, are euer shifting their places, and charges, and selling off their people vponupon the least greiuances; but not without pretence and plea of sundrie inconueniences, sometimes of aire and habitation, sometimes of ill neighbourhood, sometimes the rudenes and churlishnes, somtimes the incapablenes, and vnprofitablenes of their people: but in all this, the sentence of the Apostle passeth righteously against them, vntounto which their owne consciences cannot but subscribe, that they seeke themselues, their bellie, their ease, their profits, but not the things of the Lord Iesus, nor the winning of the soules of men to God.

3. Is this testimonie true? How then are such a people as this priuiledged and honoured, to be among the first to whom the Gospel was offered? noting the wonderfull grace and free goodnes of God, not looking at desert, merit, goodnes of nature, inclination of will, or any other forerunning prerogatiue: and is not his grace as free vntounto vsus as them? did he finde vsus any whit better then them? were not we beasts in vnderstanding, sensualitie, and course of our naturall liues, before he called and washed vsus? truely might be said of vsus, that our father was an Amorite, our mother an Hittite, our selues in our blood, the frame of our hea…ts euill continually, the course of our liues a walking in vanitie, and no eie pittying vsus, neither of our selues, or others, vntill the Lord couered vsus with his skirts. And hence are we supplied with a ground of thankefulnes: that beeing by nature the children of wrath as well as others, and euerie p. 261way by practise of vngodlines, as vile as this people of Creta, we should yet be admitted to the participation of so great saluation, as is offered in the Gospel.

Wherefore reprooue them sharpely,]

Now from the former testimonie affirmed to be nothing but the truth it selfe, the Apostle inferreth that Titus not onelyonly might safely▪ but ought also to reprooue and checke the inhabitants of this Iland, which reproofe is enlarged, 1. by the adiunct or qualitie, sharpely, or as the word signifieth to the quicke, for it is a metaphor taken from Surgeons, who cut and launch, and seare to the quicke, if the qualitie of the wound or sore so require, yea, and sometimes in desperate cases to cut off a dangerous limbe, or putrified member, which otherwise would perish the whole bodie: and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men.

2. By the ende of this reproofe, that they may be sound in the faith. Faith signifieth, 1. that whereby we beleeue, namely the vertue or gift of faith. 2. That which we doe beleeue, namely, the doctrine of faith, that is, the doctrine of the Gospel, Gal. 1.22. Paul destroyed the faith, that is, the doctrine of faith, which he now preacheth. And thus is it here meant, because it is opposed to the Iewish fables, and commandements of men, in the next verse: and then the Apostle (following the former metaphor) wisheth the Ministers who are the Surgeons of soules, in all their launcing and cutting, to aime at the cure, that is, the conuersion of their patients, that is, their people; that beeing freed from their corrupt diseases, that is their errors, whether in iudgement or practise, they may be brought to sound health, that is soundnesse of faith and sincere doctrine, cleauing only vntounto God, and relying themselues only vponupon the merit of the Lord Iesus for life and saluation. And yet in this exposition I include also the vertue & gift of faith, so farre as without it there can be no sound Christians, but I admit it not to be the thing properly meant as some doe.

Doctr. In the word wherefore note, that when the truth of a fact or sinne committed is certainly knowne,No reproofe may be vngroū ded, but the cause must be iust & knowne so to be. a man thereunto called may boldly reprooue; this is the reason why the Apostle subscribeth to the testimonie, that Titus might hauehave sufficient ground of sharpe reproofe. As though he had said, it is true, the people with whome thou art to deale are such and such▪ and therefore thou maist sharpely reprooue them. And it is not euerie euidence which is a sufficient ground, no not for priuate reproofe, and much lesse for publike: but as our Apostle, 1. Cor. 5.1. It is certenly heard that there is fornication among you; and so descendeth to a sharpe reproofe: at the least there must be some credible information, p. 262such as the same Apostle to the same Church of Corinth mentioneth; who vponupon the report of the house of Cloe, 1. Cor. 1.11.1 Cor 1:11sharpely reprooueth them for their contentions: for to that end he nameth his author, that they might not thinke, he would vponupon suspition; or surmise of his owne, neither vponupon suspected information from other, charge them so deepely: but from intelligence of those, against whom they could not well except. Paul staied the reprehension of Peter, till he sawe that he went not the right way, and that he was to be blamed, Gal. 2.11.14. Zeale running before knowledge, is euerie where a reproach, but here (besides that it marreth such a necessarie dutie, and hardeneth the person vniustly reprooued against a iust reproofe for time to come) it carrieth many blots with it.

Reasons.For 1. it argueth him to be a busie bodie, who (especially if a priuate 1person) pryeth into other mens actions, that he may catch matter of reprehension; whereas it is not the part of a prudent Christian, to seeke out the sores of others, but wisely to heale those which beeing in his way, 2and calling, he meeteth withall. 2. It argueth want of louelove to receiue hastily reports against such as we professe freindship vntounto; with whom a rent is made, where none was, nor needed to be: iustly taking themselues iniured, when they see themselues discredited in our hearts causlesly; or else their names not sufficiently tendred of vsus. 3. It argueth 3want of wisedom and great indiscretion, rashly to reprooue that, wherof either the partie knoweth himselfe innocent, or else is done secretly: now that is secret to vsus, which albiet it be knowne to others, yet is not sufficiently knowne to vsus: the note of a foole (saith Salomon) is to beleeue eueryevery thing; and of a slanderer to discouer secrets, Prov. 10.19.

Quest. But what if I heare a report of my neighbour, and I hauehave a vehement suspition, and some presumptions that it is true, may I not vponupon those reprooue? Ans. In this case obserue two rules. The former in Deut. 13.14. Thou shalt rather seeke and make search, and inquire diligently, and if it be true, and the thing certaine, then thou maist safely reprooue. 2. If thou canst not be certaine, then reprooue not but vponupon supposition; thou canst not here say directly, as Nathan to Dauid, thou art the man. For such a plaine reproofe implieth the certaine knowledge of a sinne, which we must not suffer vponupon our brother, Leuit. 19.17.

Sharpely,]

It will heare be demanded, what is this sharpe reproofe here mentioned? Ans. To know it the better, we may consider it either in the person of eueryevery Pastor, or that which is in the seuerall Churches. The former belonging to eueryevery Pastor, standeth 1. in the enlargement of sinne knowne to be committed, that it may appeare vnmasked, and in it p. 263owne face, that thus it may appeare more ougly and odious both to the vnderstanding, and iudgement of the sinner. 2. In following it with the curse of the law, denouncing out of the word those plagues of God, which shall surely ouertake such a partie, if he faile of vnfained and seasonable repentance: that thus there may follow a renting of the heart, a breaking vp of the fallow ground, and (seeing one measure of sorrow fitteth not all sinnes) such a measure of sorrow in the soule of the sinner as the degree of the sinne deserueth. The latter kind of sharpe reproofe, is that whereby the Church seeketh to recall offenders. Neither is this that of the ciuill sword, but is spirituall, and respecteth the soule alone: and standeth in three things. 1. Admonition with denuntiation of iudgements. 2. In suspension from the Lords table. 3. In excommunication, whereby the obstinate offender is giuen vp to Satan for the humbling of the flesh, and sauing of the spirit as by a desperate remedie. The error will not be great, to vnderstand either of these in the precept: but if either more then other, I encline rather to the former; namely that Titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine, rather then in exercising the censures of the Church; whereunto both the words before, and the verse following seemeth to encline.

Doct. According to the nature of sinnes, and sinners, we must set an edge vponupon our reproofes, and sharpen them:EueryEvery reproofe must be tempered to the nature of the sin. Iude 22.Jude 1:22 for all sinnes are not of one size, nor all sinners of one straine: but some sinnes are more enormious then other; and some sinners are more obstinate then other. Some sinnes are of ignorance, some of malice; some secret, some open; some sinners are as waxe to worke on, some are stonie and stifnecked; some hauehave here and there their freckles and frailties on them, others are spotted all ouer like the leopards, or like the Ethiopian, they neuer change their hew, no washing doth them good. Now we must wisely put a differnce betweene both. Compassion must be shewed vponupon some, and others whom louelove cannot allure, feare must force: some must be saued by louelove, and some be pulled out of the fire: some sores need but a gentle lenitiue, some a sharper drawer:Iude 22.Jude 1:22 some require but the pricke of a needle to open them, others a more painefull lancing, and cutting; and some a cutting off. Obiect. 2. Tim. 4.2. Reprooue with all long suffering, how can that stand with this precept of sharpe reproofe? Ans. Some which commit these two places together, would reconcile them againe by considering the persons to whom the Apostle writ them: the one Timothy, who they say was seuere, & austere, and therefore is exhorted to patience and meeknes: the other Titus, who was gentle and meek of nature, and therefore spurred vntounto sharpnes, and seueritie. But the context applieth p. 264it selfe fitlier to their answer, who draw the difference from the people ouer whome they were set. The Cretians were hard and re…ractarie, full of bad qualities as here we see: the Ephesians among whom Timothy was sent, were of some better temper, and disposition: and therefore were more mildly to be delt withall. Besides more mildnes was to be vsed with such as yet had not beleeued, then those who hauing professed the faith in word, and yet departed from it againe: as the Galatians,Gal. 3.1.Gal 3:1 and these Cretians with whome Paul was so sharp: and this difference also some of the auncient put between these two peoples of Ephesus,Theodoret. and Candy. But howsoeuer, the places are easily accorded: for euen to the worst much patience, and lenitie must be vsed, till it be dispised, and till it be cleare that no meeknes will serue to winne men: but then it is high time that seueritie should terrifie those, who by lenitie would not be allured: according to the example of God himselfe, Rom. 2.4.

Reprooue not rashly but with wisdome and spirit of discerning. Gal. 4. 1. Cor. 4.Gal 41 Cor 4Vse. 1. As all Christian duties, so this much more ought to be ordered by Christian wisedom, and therfore Ministers especially must labour for the gift of discerning, to iudge aright of persons and sinnes. Of persons, which are of Hagars seede, and which are free borne of Sarah: which men need the rodde, and which the spirit of meekenesse: Of sinnes, which be greater, for which the wounds may be the deeper; which be larger, for which the sorrow may be enlarged: and in a word, which are hard knots which need hard wedges.

Adde to wisdom zeale and conscience. Psal. 50.21.Ps 50:212. With wisedome and louelove eueryevery Minister must ioyne zeale and conscience, yea in some case vehemencie & seueritie in their reproofes, dealing as the Lord himselfe doth often, in setting the sinnes of men in order before them. If he be to deale with Heli…s sonnes, the sonnes of Belial, it will not serue the turne to say, What is it that I heare my sonnes, doe so no more: for this is rather a saluing and too hastie a skinning ouer of a rotten sore, the fester of which quickly breaketh out againe with more rage and danger: but here he must put on the zeale of God, yea a iust and holy anger gounded vponupon the louelove of God and godlines: wherein he hath Iohn Baptist, Matth. 3.5. and the Sonne of God himselfe going before him, Math. 23. It is thought great wisdome in men so to carie their doctrine, as no man is offended at it: whereas (howsoeuer all meeknes and patience in our owne matters is a Christian and commendable vertue yet) zeale in the matters of God may not be wanting: and were all men Saints, or sinners but penitent, we might by tendernes and compassion raise them; but some are in the fire and must be pluckt out: many are fooles to whose backs stripes belong: many are festred in their sinnes, and must hauehave corrasiues and fretting waters to make them smart at the p. 265quicke: in which cases if any of our patients cha…e, and storme, and grow neuer so impatient, it will be no wisedome in such as hauehave the ordering of them to let him hauehave his owne will, in his desire to be let alone, but still make incision, search further the depth of the wound, and send in taints to the bottom: for such louing wounds must go before applying of salues to sound healing.

3. Let all godly hearers learne to make manifest their patience and obedience, by suffering themselues to be launched,Be willing and patient in beeing i…stly reprooued. and pricked euen to their hearts, by those whom God hath sent as his surgions to cure mens soules otherwise by sinne wounded to death: as knowing, that the hurt of the daughter of Gods people is not healed with sweete words: Ier. 6.14.Jer 6:14but as the bitterest pill is fittest to purge, and worketh kindlier then the sweetest potion;Words sweetest to the care are not alwaies the wholsom…st to the heart. and as the thunder and lightning more purifie the ayre then the calmest sunnshine: euen so gall and wormewood is the portion, which the Lord hath tempered for many to take off the pleasant tast of their sweet sinnes. As for vsus we take no pleasure in your smart or iudgement, but that without it you cannot be cured. You cannot but confesse that when sores are ripe and raging, the next way to cure is launcing: suffer vsus then a while, and trie whether we are not as readie with the good Samaritan to powre oyle as wine into your wounds,Luk. 10.34.Luke 10:34 so it make to your soundnes. But all will not come vntounto the supper by entreatie, some must be compelled, and if we bring a true word, and handle it truely, it cannot but deuide betweene the marrow and the bone, yea betweene the soule and the spirits, and the ioynts, &c. Heb. 4.12. And can all this be done and a man feele no smart? nay surely if our Ministrie worke no smart, it worketh no cure.

That they may be sound in the faith,]

Doctr. The sharpest rebukes in the Church ought to ayme at this end,The sharpest censure in the Church must ayme at the recouerie of offenders to soundnes in faith. the recouerie of diseased Christians to soundnes in religion both in iudgement, and practise. Which appeareth in that the greatest ordinarie censure in the Church is not mortall, but medicinable. For as a surgeon cuts off armes and legges that the bodie and heart may be saued; so in this bodie, parts and members are cut off, that themselues may be saued as well as the whole bodie. Paul excommunicateth the incestuous person, that his spirit might be saued. Himineus and Philetus were cast out to Satan, that they might learne not to blaspheme. Those whom Iude wisheth to be pulled out of the fire by violence, must be saued thereby. If any obiect against this, that in 1. Cor. 16.21. If any man louelove not the Lord Iesus, let him be had in execration to the death: and therefore edification and saluation is not the ende of this censure. I answer, It is one thing for the Church to excommunicate, another to curse and execrate: p. 266the one is an ordinarie censure, the other verie extraordinarie and rare: the one against those who may be freinds of the Church, the other only against desperate enemies and open and obstinate Apostates, euen such as Iulian whom the Church iudgeth to hauehave sinned the sin against the holy Ghost, and therefore execrateth and accurseth. So as that place nothing impeacheth the truth of the doctrine.