vouchsafed to them Therefore hee ought to bee defended by them Vers. 14. Behold the third time I am ready to come to you and I will not bee burdensom to you for I seek not yours but you for the Children ought not to lay up for the Parents but the Parents for the Children Reason 5. Confirming the former Because the Apostle was still of the same mind towards them not to take any wages of them for the future when hee shall come to them for now hee prepared himself for comming the third time although his second intention to come was hindered As it is 1 Corinth 1. Yours Reason 6. Confirming the former Because hee sought the salvation of the Corinthians and not to convert their goods to his own proper use Therefore they ought to defend him For I seek not Reason 7. Because although hee bee their spiritual Father who ought to bee nourished by his folk or his children yet hee endeavoured to imitate natural Parents who ordinarily lay up for their children Otherwise if the Parents bee in want it is not to bee doubted but children ought to do their mutual duties to their Parents and to honour them by nourishing them Vers. 15. And I will very gladly spend and bee spent for you though the more abundantly I love you the less I be beloved Reas. 8. Because hee was ready to spend his goods and life it self for their salvation which vehement love hee amplifies from the ingratitude of the Corinthians who in the mean while did not make return of his love but received the false Apostles his Emulators and made more of them than the Apostle himself their Father Vers. 16. But bee it so I did not burden you nevertheless being crafty I caught you with guile 17. Did I make a gain of you by any of them whom I sent unto you 18. I desired Titus and with him I sent a Brother did Titus make a gain of you walked wee not in the same Spirit walked wee not in the same steps Reason 9. In which hee prevents an objection some might say although thou thy self hast not received of them wages yet perhaps thou hast drawn much from them by those whom thou â—ast sent Hee answers that his companions and Embassadors which hee had sent to the Corinthians have taken the same care lest they should burthen the Corinthians But by the way hee checks his adversaries whilst hee clears himself from those arts which those crafty workmen did use who when they would seem to receive nothing themselves did subborn others who should receive for their use whatsoever they could squeeze from the Corinthians Therefore the Corinthians ought to defend Paul and stop the mouths of his accusers in his absence The Third Part. Vers. 19. Again think you that wee excuse our selves unto you wee speak before God in Christ but wee do all things dearly beloved for your edifying The third part of the Chapter follows wherein by preventing an objection hee gives the reasons of his defence Some might say wherefore dost thou write these things wherefore is that defence whether art thou conscious of some evil or dost thou desire to bee extolled by us Hee answers by giving five reasons why hee was so solicitous in that kind 1. I have not writ these to this intent that as guilty of some evil or that I desired glory I may clear my self amongst you or excuse my self but out of my love to you that I might promote your edification and Salvation lest you viz. thinking meanly of my Apostleship should by the false Apostles bee moved from the simplicity of the Gospel for the testimony of this my assertion I call God who hath known my mind and Christ whose business I do to bee my witnesses Vers. 20. For I fear lest when I come I shall not find you such as I would and that I shall bee found unto you such as yee would not lest there bee debates envyings wrath strifes back-bitings whisperings swellings tumults Reason 2. I fear lest my Authority and Doctrine being diminished amongst you through the false Apostles when I come I shall find you such as I would not i. e. infected with those evils which follow upon Schismes such are strifes or contentions emulations or envy concerning the gifts of God wraths or angers from mutual injuries brawlings or mutual provocations back-bitings and whisperings by which openly and privily men are wont to defame one another swellings and as it were puffings up of the mind out of pride and lastly tumultuous seditions And that I Reason 3. I fear lest yee should find me more severe than you would unless yee timely mend by admonitions and submit to my doctrine and authority in the Lord. Vers. 21. And lest when I come again my God will humble mee among you and that I shall bewail many which have sinned alreadie and have not repented of the uncleanness and fornication and lasciviousness which they have committed Reason 4. I fear lest if my authority bee despised amongst you many amongst you will impenitently continue in their defilement fornications and such like sins which I have in the former Epistle reproved Will humble mee Reason 5. I â—ear lest the Lord should afflict mee when I come to you viz. lest your sins should create shame sadness and mourning to mee and offences amongst you who are my glorie and joy if you behave your selves as it becometh children but yee will cause shame and sadness to mee if you do otherwise That hee might prevent these evils and take away scandals arising amongst them it was necessary that the authority of the Apostle and Apostolical Doctrine should bee maintained amongst them for this end this the Apostles Apologie was necessarie CHAP. XIII IN this last Chapter hee proceeds to vindicate his Apostolical Authoritie from contempt and to make it awful and amiable amongst them The Proposition to bee confirmed is this My Authority ought to bee reverenced by you The Arguments which confirm this Thesis are ten Vers. 1. This is the third time I am coming to you â— in the mouth of two or three witnesses shall every word bee established Argum. 1. I fore-warn you by that authority committed unto mee of the purpose of my coming unto you now the third time that you being twice or thrice fore-warned concerning my coming it might bee instead of two or three witnesses to certifie you of my firm purpose to exercise Ecclesiastical censure amongst you Therefore my authority is to bee feared by you Vers. 2 I told you before and foretell you as if I was present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare Argum. 2. From the commination of exercising severity when hee came upon the impenitent who had first sinned and not repented Bee perswaded that I will severely punish the impenitent when I come Therefore fear yee and repent Vers. 3. Since yee
the Spirit not of the flesh by Faith and not by any natural bond or tye Vers. 33. Nevertheless let every one of you in particular so love his Wife even as himself and the Wife see that shee reverence the Husband Letting the mystery pass hee returns to the Precepts touching the duties of Husband and Wife and in the last place adds Precept 3. wherein hee reduces all the duties of the Husband to sincere love such as is the love wherewith hee loves himself and this love hee presses upon them On the other side hee reduces all the duties of the Wife to fear and reverence towards her Husband that shee offend him not but indeavour in the Lord to please him in all things CHAP. VI. HEE proceeds to give Precepts touching oeconomical and common Christian duties There are two parts of the Chapter The first contains four Precepts touching oeconomical duties to vers 10. The other is the conclusion of the Epistle containing some common duties unto the end Vers. 1. Children obey your Parents in the Lord for this is right Precept 1. to children that they should honour their Parents and yeeld reverence and obedience to them in all things so far as is possible and pleasing to God the reasons hereof are four 1 Because it is required by all Law both of God and of Nature that children should obey their Parents Vers. 2. Honour thy Father and thy Mother which is the first Commandement with Promise Reas. 2. Because the obedience of children is expressly mentioned in the Commandements as a part of honour due to Parents and commanded in the Law Which is Reas. 3. Because this is the first command which hath a particular promise particularly applyed Vers. 3. That it may bee well with thee and thou mayest live long on the earth Reas. 4. Because the obedience of children towards their Parents conduces to the childrens good and hath a special blessing the lengthening of temporal life which Promise is either simply fulfilled or else by change of the benefit for one much better of a better life Vers. 4. And yee Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Prec 2. Touching the part and duty of Parents towards their children that on the one side by too much severity towards their children they abuse not their Fatherly power lest they drive their childrens affection from them and on the other side that by too much indulgence they do not nourish any childish malepertness in their children but that rather they strive to correct their vices and instruct them in good manners in the fear of the Lord. Vers. 5. Servants bee obedient to them that are your Masters according to the flesh with fear and trembling in singleness of your heart as unto Christ Prec 3. Of the duty of Servants towards their Masters the parts whereof are six 1 That they obey their Masters acknowledging their external servile condition to bee from God and that they are not freed from a political servitude by Christ who neither takes away nor changes Governments 2 That they remember that their Masters are not Masters of their consciences but of the flesh or outward man and in things which concern this life 3 That they serve them in reverence and in fear of their anger 4 That laying aside deceit they deal truly and sincerely with their Masters 5 That they serve them with reference to Christs command and so in obeying them they will serve Christ. Vers. 6. Not with eye-service as men-pleasers but as the servants of Christ doing the Will of God from the heart 5. With good will doing service as to the Lord and not to men 6 That without flattering deceit they take care of their Masters business no less in their absence than when they are present to over-look them and not onely that they may please their Masters but that they may please God Lastly That they serve not out of self-love or meer fear but out of good will as those that serve God and not men for hee serves God who obeyes him commanding him to serve his Master Vers. 8. Knowing that whatsoever good thing man doeth the same shall hee receive of the Lord whether hee bee bond or free Besides the Arguments which are tacitly couched in what went before to confirm this Precept hee adds the hope of reward which they shall receive from God who liberally rewards the works of his servants whether they bee free or bond in the flesh Vers. 9. And yee Masters do the same things unto them forbearing threatning knowing that your Master also is in Heaven neither is there respect of persons with him Prec 4. Concerning the duty of Masters towards their servants That proportionably making use of the same virtues they should exercise their masterly power over their servants after a Christian manner and particularly that they should bee moderate in threatnings lest they rule tyrannically over them Knowing Hee adds two reasons 1 Because they have the Lord above them who is able to revenge their weak tyranny 2 Because God is just who doth not respect the person of the Master or servant but beholds the cause and work of both according to equity The Second Part. Vers. 10. Finally my Brethren bee strong in the Lord and in the power of his might The other part of the Chapter contains the conclusion of the Epistle which hath in it four points In the first hee exhorts them to constancy in Faith and Holiness of life and to put on the spiritual armor against our enemies with whom wee must grapple as long as wee live Brethren saith hee bee yee strengthened in the Lord. The Arguments to press on this Exhortation are three Argum. 1. Because they have communion with the Lord in whom is power and strength in whom if yee continue by Faith and make use of his Grace hee will bee ready to help you with his power and effectual operation that so you will both dare to venture on and bee able valiantly to oppose all your enemies and hinderances Therefore bee yee strengthened in the Lord. Vers. 11. Put on the whole Armour of God that yee may bee able to stand against the wiles of the Devil Argum. 2. Because you are armed with all sorts of weapons which are necessary for your war which weapons hee exhorts them to put on that they may bee able to stand in the fight against the Devils assaults and treachery Vers. 12. For wee wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickedness in high places Argum. 3. Because our strife is not meerly with men or against our own flesh or against men onely such a fight might seem tolerable but wee are to fight against the author of all these evils the Devil and the whole army of unclean spirits who are no weak and ordinary souldiers but all of them
inventions of men follow after godliness Living Hee amplifies this Reason and confirms it from two properties in God in whom wee trust The first is God is the Living God not onely subjectively or as to the subject Actuous but also effectually or in respect of us hee that gives life who so performs his promises that wee know him to bee the author of truth and life Secondly God is the Saviour of all men as it is said Psal. 36. Thou preservest man and beast by his general goodness nourishing and supporting all men making his Sun to rise upon the just and unjust But chiefly and upon a more special ground the Saviour of beleevers who relying upon his promises concerning the happiness of the life to come renounce and reject humane inventions and opinions even in the dangers of persecution and follow after the exercises of godliness Vers. 11. These things command and teach Hee repeats and amplifies this Exhortation Hee entreats Timothy according to his authority that hee commend this Doctrine to his Brethren to bee taught and urged and that hee himself also diligently press it Vers. 12. Let no man despise thy youth but be thou an example of Beleevers in word in conversation in charity in spirit in faith in purity Exhort 3. That hee endeavour to maintain his authority and to this end Lest any one should have just cause of despising his youth hee commands him to shew himself a Pattern and as it were a speaking Rule in life and Doctrine in word and deed in whom love to God and his neighbour spiritual affection fidelity in his office chastity or purity from defilements with which they who are given to carnal pleasures use to pollute themselves may shine forth Vers. 13. Till I come give attendance to reading to exhortation to doctrine Exhort 4. That hee diligently apply himself to his office of teaching partly by diligent reading the Scripture partly in frequent exercising himself in preaching especially so long as hee may abide in one place and by name so long as hee should continue at Ephesus for such an occasion could not easily bee expected after the Apostles coming by reason of his travels with the Apostle Vers. 14. Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery The reasons of his Exhortation so often repeated and pressed are five 1. Because that holy office of an Evangelist whereunto hee was called is the gift of Gods Grace and therefore not to bee neglected Given Reas. 2. Because this office of preaching is committed to thee by a special Prophetical Revelation which God put into the Prophets that Timothy should bee taken into the Ministery of the Gospel Therefore thou oughtest not to manage it negligently Laying on of hands Reas. 3. Because thou art also called by the Church to this office by the laying on of the hands of the Presbytery that is the Colledge of Presbyters Amongst whom for the time Paul himself was President who in the name of the Presbytery and together with other Presbyters laid his hands upon him as it appears by comparing 2 Tim. 1.6 By which imposition of hands they intimated that the man was consecrated and dedicated unto God Therefore the execution of thy office so solemnly committed unto thee is not to bee neglected by thee Vers. 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all Reas. 4. This Ministery is to bee heeded so as that thy profiting in Doctrine and also in Life or in all the parts of thy Ministery may evidently appear unto all Therefore it is thy duty seriously to attend to thy Ministery with mature deliberation and meditation Vers. 16. Take heed unto thy self and unto the Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Reas. 5. Because so as an instrumental cause thou shalt bring those that hear thee to eternal salvation Therefore it behoves thee constantly to attend to thy Life and Doctrine in this thy Ministery CHAP. V. IN this Chapter hee instructs Timothy how hee ought to carry himself in private admonitions towards all and how towards Widows that distribute the Alms of the Church and how towards Presbyters The parts of the Chapter are three In the first private Admonitions are handled to vers 3. The second part concerns Widows to vers 17. The third concerns Presbyters to the end Vers. 1. Rebuke not an Elder but intreat him as a Father and the younger men as Brethren As touching the first part of the Precept concerning private admonitions there are four branches of it 1 Concerning the Elder sort whom hee would have gently dealt withall with a modest exhortation rather than a severe reprehension that honour may bee given to their age according to the fift Precept 2 That the younger sort bee admonished with the expression of brotherly love Vers. 2. The Elder Women as Mothers the Younger as Sisters with all purity 3 That the Elder Women bee admonished with due respect to their age that the admonition may bee more acceptable 4 That the Younger Women bee admonished as Sisters But hee adds with all purity or expressions of chastity left by occasion of their private discourse whilst admonishing the Devil ensnare them in their chastity or credit whether of Timothy admonishing or the woman that is admonished The Second Part. Vers. 3. Honour Widows that are Widows indeed The second part of the Chapter follows wherein hee gives seven Precepts concerning Eleâ—mosynary Widows who were to bee kept by the publick charges of the Church Precept 1. That hee honour Widows indeed i. e. that hee take care they bee provided for by the publick charges of the Church and so hee should preserve their reputation lest being reduced to poverty they become contemptible Vers. 4. But if any Widow have Children or Nephews let them learn first to shew piety at home and to requite their Parents for that is good and acceptable before God Precept 2. That hee should not burthen the Church in providing for those Widows who might bee provided for by their Children or Nephews but take care that the Children and Nephews performed the duty of Piety first towards their own families their Mothers and Grandmothers There are two Reasons of the Precept R. 1 Because so they should requite their Parents who had trained up their children with this hope that their Children if need were might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Storks nourish and cherish their aged and weak Parents destitute of sustenance For that R. 2 Because this duty performed towards Parents is acceptable to God and enjoyned by him Vers. 5. Now shee that is a Widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Precept 3. That hee observe in the choice of Widows that shee which is chosen bee not without the qualifications
the whole body are or the gifts of some member may become as to use and profitableness of good to all the members Vers. 15. And let the Peace of God rule in your hearts to the which also yee are called in one body and bee yee thankful Exhortation 7. That if any contention should arise amongst them the Peace of God should bee appointed the Moderatour of contention and all affections and having as it were a reward in its hand should determine what is to bee done Hee calls the Peace of God that which is from God that which pleases God and that which doth not command the loss of truth or any virtue but of our carnal affections To which The Reasons of the Exhortation are three 1 Because God hath called you to peace with himself and that you should follow it amongst your selves 2 Because yee are all members of one body 3 Because yee owe this thankfulness to God who hath made peace with you when hee might have dealt with you as enemies Therefore following peace amongst your selves bee yee thankful Vers. 16. Let the Word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your hearts to the Lord. Exhortation 8. To study the Word of God and imploy your selves in it there are five branches of the Exhortation 1 That they derive the Word of Christ or the Christian Doctrine propounâ—ed in Scripture from the fountains and as a most acceptable guest entertain it in their minds and hearts that afterwards it might not depart from thence but there constantly abide 2 That they content not themselves that they have tasted the Word of Christ or that they have in some sort known it but they do their endeavour for the procuring a rich and plentiful measure of it to themselves 3 That from thence they learn to bee wise to their own salvation and the benefit of others 4 That they suffer the Word of Christ not to bee idle in them but that they prudently put it forth for the use of their neighbours that with mutual instructions they promote one anothers knowledge with mutual admonitions they may better order their conversations and every one stir up his own and others affections to the singing of holy Psalms Hymns and spiritual Songs composed of some spiritual matter by the Spirit and made for mutual edification 5 That they sing with their affections composed to holiness according to the measure of Grace given to them so that the Song may bee acceptable to God and may administer Grace to the hearers they beholding in the sincerity of their hearts the glory of God in their singing Vers. 17. And whatsoevr you do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him Exhortation 9. That they do all things in Christ i. e. in his name and authority through him or his grace and to him and his glory And because that cannot bee done but forthwith they must have new experiences of divine goodness towards themselves that they may give thanks to God alwaies in all things through Christ without whom God the Father will not bee praised by us nor will hee grant any thing to us but through his Son and in whom whatsoever things are sent in to us by God are turned to our good And these are the general Exhortations to common duties The Second Part. Verse 18. Wives submit your selves unto your own Husbands as it is fit in the Lord. The Other part of the Chapter follows containing special Exhortations to all degrees in a Family The Exhortations are five Exhort 1. Is to Wives with whom hee begins because their condition is harder and more difficult than mens and therefore it is no wonder if God speak first to them Hee requires of them that they bee subject to their own Husbands i. e. that they give them obedience honour and reverence but with a limitation in the Lord that their obedience bee in things lawful and for the command of the Lord to whom Wives are first subject and do owe obedience As it is fit The Argument of the Exhortation is from equity and comeliness for what is commanded is fitting from divine Ordination and from the Law of Nature Vers. 19. Husbands love your Wives and bee not bitter against them Exhort 2. To Husbands whom hee commands in the first place that they love their own Wives and that with a singular and holy affection and to rest satisfied in one Wife Further hee forbids them that they bee not bitter towards them either in word or deeds although they bee provoked by their infirmities but that they prudently rule them as it becomes Husbands Vers. 20. Children obey your Parents in all things for this is well-pleasing unto the Lord. Exhort 3. To Children with whom hee begins as before with Wives and afterwards hee will begin with Servants because their condition is harder and they have need of the instruction of God that they do that which is necessary for them to do of their own accord hee requires of these obedience from the heart toward their parents in all things viz. which their heavenly Father hath not prohibited The Argument of the Exhortation is this because the performance of this duty is most acceptable unto God Vers. 21. Fathers provoke not your children to anger lest they bee discouraged Exhort 4. Especially to Fathers who use to bee more severe than Mothers That they by reproaches injuries and cruel chastisements do not alienate the mindes of their children from them Besides the reasons which are contained in the relation betwixt Fathers and Children he expresly adds this one lest children used more severely at length should despair of thâ—â—r Fathers love and so bee discouraged Vers. 22. Servants obey in all things your Masters according to the flesh not with eye-service as men-pleasers but in singleness of heart fearing God Exhort 5. To servants wherein hee more largely insists because their condition is hardest The â—ranches of the Exhortation are six In the first hee mitigates the condition of servitude from this that it onely belongs to the carnal duties of this life and doth not infer any necessity of obeying in things unlawful In the second hee commands that they obey and serve in all things lawfull even when the commands are hardest 3. That they do that sincerely and faithfully not onely in the sight of their Masters but also when they are absent lest they bee accused of negligence 4. That they in sincerity of heart serve in the fear of the Lord. Vers. 23. And whatsoever yee do do it heartily as to the Lord and not unto men 5. That in all service the outward action draws its original from the minde and more inward affections from whence the outward action may bee derived 6. That they acknowledge the authority of God in the commands of their Masters and that
manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly array Precept 3. That women while they pray together with the Assembly and are present in other sacred performances in their cloaths and other habits compose themselves to honesty and modesty which will prove a greater ornament to them than if they should come into the publick with broidered hair or gold or pearls or costly apparel In which if there bee superfluity the adorning is unlawful and forbidden in this place Vers. 10. But which becometh Women professing godliness with good works Hee requires further to the adorning of women both private and publick that they bee eminent in good works the reason whereof is given from their Christian profession whereby in Baptism they promised to renounce the vanity and pomp of the world Vers. 11. Let the Woman learn in silence with all subjection Precept 4. That women alwaies in Church-Assemblies undertake the part of learners of teachers never And that they learn with silence and that in the acknowledgement of their infirmity and the natural subjection of their sex although in personal indowments some womee may excel many men Vers. 12. But I suffer not a woman to teach nor to usurp authority over the man but to bee in silence Hee explains the special Precept and according to his authority forbids women to teach in publick Usurp Authority The reasons of this prohibition are three The first reason is contained in the latter part of the prohibition because should a woman teach publickly the woman should have authority over the man shee should bee over and instruct the man who ought with silence to bee in subjection to her own Husband Vers. 13. For Adam was first formed then Eve Reas. 2. Confirming the former The manly sex is more worthy than the female for the man Adam was first formed and not for Eve the woman but Eve was last formed for the man Adam Therefore a woman ought to bee prohibited the office of teaching in the Church Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression Reas. 3. The first seducement and sin was not by the man or Adam but by Eve who deceived by the Devil perswaded her Husband to transgress the command Therefore is it appointed of God that afterward shee should bee in subjection to her Husband and not publickly teach the man And these reasons are sufficient that the woman in the Church at least where the matter concerns souls should not have the preheminence Vers. 15. Notwithstanding shee shall bee saved in child-bearing if they continue in Faith and Charity and Holiness with Sobriety Hee answers an Objection and comforts the woman against this seclusion from the Pastoral office in the Church against the entrance of sin into the world by her against the subjection of her sex and against other inconveniences which are consequent to her sex So that her exclusion from the office of a Teacher nor the evils recited should hinder the salvation of women if so bee they were indued with true Faith and continued therein constantly maintaining charity holiness and modesty and the other fruits of true Faith in their domestick calling which for the most part and ordinarily is imployed in bringing forth and educating children under which office figuratively all other duties are contained which pertain to a family to which the woman is designed that shee attend according to her office in domestical affairs And the Apostle promiseth that true beleeving women no less than beleeving men or faithful Pastors of the Church should obtain eternal life in this their subjection as certainly and easily as if they had been admitted to the Ecclesiastical office of teaching in which they cannot bee saved unless they had such a Faith which shews forth its efficacy by love and good works CHAP. III. THere are two parts of the Chapter In the first is treated of the Election of Ministers of the Church to vers 14. In the other concerning the principal Articles of Doctrine to bee held in the Church to the end Our Apostle divides Ecclesiastical offices Rom. 12. into Prophecy and the office of a Deacon under Prophecy comprehending Pastors and Teachers who in this Chapter are called Bishops under the office of a Deacon comprehending as here both those Elders who had an over-sight of the manners and carriage of the Church and Deacons properly so called who were to look to the Church goods and the poor Vers. 1. This is a true saying if a man desire the office of a Bishop hee desireth a good work In this verse that hee might open the way for describing the properties of a Bishop hee commends the Pastoral office premising a grave asseveration as the most honourable function and laborious imployment which who ever desires to that end that by labouring in the Gospel hee may bring men to eternal salvation by the true worship of God is worthy of commendation Vers. 2. A Bishop then must bee blameless the husband of one wife vigilant sober of good behaviour given to hospitality apt to teach Hee describes the gifts and properties of a Bishop i. e. of a Pastor and Teacher partly affirmatively partly negatively prescribing as it were certain rules to bee observed in the election of a Bishop Without rebuke The properties of a Bishop are in number sixteen First It behoves a Bishop to bee unblameable in his life i. e. free from scandals that hee may not justly bee accused by men nor such a one that is altogether without sin but such an one as is without scandal Of one 2. Property It behoves him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife which property is not laid down by way of precept as if it was necessary for a Pastor to bee married but by way of limitation because if hee purpose to marry hee ought to content himself with one wife so long as shee lives and to keep himself from Polygamy which was frequent in those times Vigilant 3. It behoves him to bee vigilant in his office to take care of those things which lye upon him in respect to the edifying of the flock and the preservation of it from the snares of spiritual adversaries Sober 4. It behoves him to bee sober in food and apparel and moderate in his affairs to manage all things with right reason undertaking nothing lightly or rashly but gravely weighing and considering all his words Of good behaviour 5. It behoves him to bee of good behaviour neither exposing himself to contempt by his rudeness nor by his Stoical severity Given to hospitality 6. It is required That hee bee given to hospitality and according to his revenues hee bee ready to refresh the servants of God those that are in need especially strangers and banished persons Apt to teach 7. It is required That hee bee apt to teach i. e. that hee bee not