who thinke it Christianitie enough to be harmelesse ciuill or neighbourly men or if they can say with the Pharisie I am not thus and thus an oppresser an vsuâ—er nor as such and such precise and nice fellowes who are as much hated of them as euer were the Publicans of the Pharisies I pay my Church duties and giue euerie man his owne and this is the religion of the common Protestant But suppose thou wert thus guiltles as thou saist yet art thou not yet halfe a Christian for the Apostle Peter writing to beleeuers enioyneth them not onely to flie the corruptions that are in the world through lust but moreouer to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and patience and godlines and brotherly kindnesse and loue and addeth two reasons 1. If these things be in you and abound c. teaching that without these positiue vertues all the knowledge of Iesus Christ and consequently his profession is idle and vnfruitfull 2. If any haue them not he is blind and cannot see a farre off and hath forgotten that he was purged that is such a one seeth but a little in heauenly things and little regardeth that couering and curing of sinne goe together nor that remission and purging of sinne goe with sanctification of life and studie of well doing and consequently can be no Christian which agreeth with Christs owne posession that if any abide in him he cannot choose but bring forth much fruit Againe it shall not be enquired in the last iudgement what thou art not nor iudgement passe according to that thou hast not but what art thou what hast thou hast thou receiued the spirit of Iesus Christ if thou hast not the spirit of Christ thou art none of his hast thou reciued the fruits of that spirit such as are loue ioy peace long-suffering gentlenes goodnesse faith meekenes temperance If any haue the spirit of Christ it is life in him vnto righteousnesse these shall shewe the faith of thy heart and that thou art a sound Christian and not in shewe as the most content themselues to be Now to come neerer the vertue it selfe the word signifieth one friendly to strangers and readie to lodge and entertaine them a dutie much commended in the Scriptures vnto all Christians as a sweete fruit of liberalitie but vnto the Minister especially as a father and president vnto the flocke In the precept consider foure points 1. The occasion of it 2. whether it bindeth euerie Minister and how farre 3. the reasons enforcing it 4. the vse First the ground of it was the distressed estate and condition of the Church which by reason of many tyrants and persecutors was driuen into many straights partly perceiued in present and partly foreseene by the propheticall spirit of the Apostle not onely in the tenne persecutions then imminent but also in the seuerall afflictions in the world in which they were to finde tribulation euen to the ende of it For as it is in this aspectible world which is subiect to so many changes and mutations because it standeth in the vicissitudes of yeares moneths daies nights so much more is it in the spirituall world of the Church which in the earth is acquainted with her winter as well as summer her nights as well as dayes somtimes the sunne of righteousnesse most comfortably shining and imparting his heate and light by his neere approach vnto her yea and sometimes there be two sunnes in this firmament for together with the sunne of the Church the sunne of the world affoardeth warme and comfortable dayes for the full beautie libertie and glorie of the Church But sometimes againe this sunne departeth in dispeasure and carrieth the sunne of the world with him then is a blacke winter of the Church nothing but stormes and tempests persecutions and trialls one in the necke of another and scarse one faire gleame betweene Now in such times the poore Church is driuen to trauell for rest and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote well may she flie abroad to seeke her securitie In all which times euerie Christian is bound by this and such like precepts to giue her harbour and safe conduct till the dash and storme be ouer Besides suppose the Church in generall at her best estate yet the particular members of the Church are for most part poore and needie and euen then subiect to many troubles for keeping the faith and good consciences by meanes whereof they are often driuen from house and home and sometime are in banishment and exile sometime in prison and bonds all whom the Lord commendeth to the charitable and Christian deuotion of Christian men and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie let them be strangers yet if they be of the houshold of faith they haue right to harbour and releefe and in the practise of this dutie the Apostle requireth that the Minister be the foreman Secondly It will be inquired whether euerie minister must be harborous and hospitable and if he must what shall become of them whose liuings are scarce able to harbour themselues and much more of the swarmes of our tenne-pound men and verie many scarse halfe that to maintaine their familie it seemeth that euerie Minister ought to be a rich man Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie the former whereof were they restored to the Church and the latter remooued out of the Church no doubt there were but that sufficient ministers might be sufficiently maintained furnished to hospitalitie through the land But this I say that the poorest Minister may not exempt himselfe from this dutie neither is altogether disabled from it a poore man may be mercifull and comfortable to the distressed some way or other as if with Peter and Iohn he haue not money nor gold nor meate to giue yet such as he hath he can giue he can giue counsell prayers and affoard his best affections such cups of cold water shall not be vnaccepted nor vnrewarded of him whose propertie is to accpet a man according to that he hath and not according to that he hath not where he seeth a readie minde Thus must that place 1. Tim. 5.10 be vnderstood such widowes as were to be receiued into the seruice of the Church were to be chosen of such as had beene hospitable and harberous Now in all likelihood many of them if not the most were verie poore and had no great matters to be liberall of therfore the Apostle seemeth in the next words to declare wherein this hospitalitie might be shewed euen by such as had knowne want namely if they had performed bodily labour vnto them washed the Saints feete bestowed their best affections and chearefull labour for their releefe and thus might these poore widowes
and images the bookes of laimen and children Considering therefore the corruption of the heart which needes reformation with the soonest euen as the bodie must be framed at the first swadling and weedes plucked vp at the first peeping vp together with the commandement of God which enioyneth the parent to whet precepts vpon his children the practise of Christ calling babes vnto him and instructing his familie and lastly the benefit which hence shall redound to thy child thou leauing him the onely pearle and treasure which is likely to abide with him be not wanting in thy endeauours but giue all diligence whereby thou maist be the father not of children onely but of faithfull children Not slandered of riot As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine so now by remoouing the contrarie would he haue them sutable in their manners and behauiour that euen in the Christian carriage of the children the fathers fitnes to gouerne may be approoued scandall may be avoided neither his doctrine nor life may be iustly excepted against Whence in generall may be noted that the carriage of a mans children is a great credit or disgrace to his profession which as it is true in euery professor so especially in the Minister for either the fathers glorie is seene in his gouernement or the profanenes of the children is the fathers blemish A wise sonne saith Salomon is the crowne of his father but lewd children are like Simeon and Leui which make their father otherwise a good man stinke among his inhabitants There was a lawe enacted that if any man laid slanderous things to his wife as that he found her not a virgin the woman her selfe may not followe the action in clearing her selfe against her husband least the mariage should seeme to be dissolued pendente lite but the Lord most wisely ordered that the parents should for her and why they surely because their name and honour was impeached in that their daughter was accused to be corrupted in their house and they did not their dutie in watching ouer her virginitie and accordingly as the matter was found in issue the father was dealt withall for if the defamation prooued vntrue the partie must make the father amends by giuing him an hundred shekels of siluer and yet shall he not be troubled with his daughter and if the daughter was conuicted she must be brought to her fathers doore and all Israel must stone her and the reason is added why she must be there stoned because she hath wrought follie in Israel and plaied the whore in her fathers house that is for transgressing the lawe of God violating her parents authoritie and credit and defaming her fathers house But an especiall lawe besides was made for the daughter of a Priest If a Priests daughter play the whore she polluteth her father and therefore she must be more seuerely dealt with then any other she must be burnt with fire Obiect If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death I answer yea if they were espoused or married but if virgins except a Priests daughter were not And well may the Church esteeme of a man according to the gouernment of his children seeing the Lord himselfe goeth before in this example How was Abraham honoured in his eyes in that his children were so instructed and ordered how was Ionadab graced by the Oracle of God himselfe promising that he should not want a man of his seed to stand before God for euer and all for the obedience of his sonnes testified in following their Fathers so strait iniunctions And on the contrarie how were good men blemished and dishonored for the profanes of their children as Eli is said to honour his sonnes aboue God More specially we are to consider in the precept 1. The speciall vice prohibited 2. the hatefulnes of it 3. the vse 1. Riot is a prodigall and lauish wast of a mans substance in eatings drinkings intemperance voluptuousnes vncleannes or any other filthy lust The word in the originall beeing taken from a certaine people who were wont to spend their whole daies in feeding and stuffing themselues and this was the greatest part of their care and calling whom for this cause the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as cannot be saued from a most desperate miserie or else such as saue nothing for themselues and their family but in the end beeing brought to extreame want and penury die most miserably 2. The hatefulnes of this sinne appeareth 1. In that it is a note of all profanes and irreligion for the text opposeth it to faithfulnesse 2. It is branded to be a course of the vnconuerted yea the verie knot of all the lusts of the Gentiles and called excesse of riot see 1. Pet. 4.4.5 3. It is not onely an enemie to religion but euen foileth all ciuill vertues as iustice temperance sobrietie peace chastitie humilitie â—â—uth c. For what is the ruffling and roysting life of a number of our gallants and lâ—stie bloods but an intemperate an vnpeaceable course beeing men of a word and a blow breathing out nothing but bigge words loud lies fearefull othes hauing so farre forfeyted all their truth and credit as they may iustly be suspected least when they speake truth they as their father the deuill doe it to deceiue not at any time conceiuing or acting but what may stand with their brutish appetite And yet these men call themselues and one another good companions and good fellowes but if euer the Lord open their eies to see their waies their owne tongues shall confesse that all this while they were so farre from the suite of Saints and good men that they were vnfit companie for honest ciuill men 4. Such an hatefull sinne this is as where it riseth to any height in children the Lord will haue the parents themselues to become both accusers and witnesses against their children and prosecute them till they see them stoned to death whereof the Lord giueth two reasons 1. to take away the euill of sinne 2. to take away the euill of infection that all others may feare by his example 3. The vse 1. Let no man that would be counted religious vphold riotousnes in his children it beeing a note of vnfaithfulnes irreligion and a tainted heart How can such parenâ—s be counted faithfull that suffer their sonnes and daughters to runne into the infamie of pride prodigalitie excesse not vsing meanes to reclaime them but rather fitting them by outward means with fewell to these flames Shall God command thee to bring out thy riotous sonne to stoning and wilt thou rather strenghthen him in this sinne 2. If the sinne be so hatefull in all mens children much more in the sonnes of Ministers against which our Apostle leuelleth And let all our youth especially Ministers sonnes of whom there are
and therefore necessarily supplieth it with moysture and heate of grace And the promise is that those that waite vpon the Lord shall renew their strength they shall lift vp their wings as the Eagles they shall runne and not be weary they shall walke and not waxe fainte Secondly The comfort of old age dependeth hereupon the tedious and diseased daies of which whosoeuer would comfortably passe they must prouide themselues of this supplie For who is it that can say he hath pleasure in those daies when for the darknes and miserie of them the sunne and the moone and the starres seeme to fall from heauen vnto whom Christ the Sunne of righteousnesse hath not risen and vnto whose heart that bright morning starre hath not discouered his brightnes the least beame and glims of whose sauing grace farre surpasseth the sunne in his strength What comfort can be to him whose strong men that keepe the house that is whose armes tremble for weaknes and whose thighs bow themselues as too weake to beare the weight of the bodie vnlesse the Lords arme and right hand become his strength and as a staffe to leane vpon as he was to Dauid 2. Sam. 22.19 What ioy remaineth vnto him whose age hath worne away most of his senses that now hath his eyes dim as Isaaks that with Barzillai he cannot discerne between good and bad he hath no tast in that he eateth and drinketh he cannot heare any more the voice of singing men and women vnlesse he hath attained the eyes of faith to see God in Christ and so with Simeon he can behold his saluation vnlesse he find rellish and tast in the bread of life vnlesse he can heare the sweet note of Gods spirit consenting with his owne that he is Gods child together with that sweet harmony of a good conscience kept before God and men in all things which is heauenly musick vpon earth In a word what solace or reioysing can be to him who hath one foote in the graue that seeth death so neere him daily threatning him and no way to escape him vnlesse herein also the spirit sustaine his infirmitie by assuring him that Christ is his life who hath bereaued that serpent of his sting poyson and venome so as he shall doe him no more harme then helpe him towards his happines Thirdly why should not we thus prouide against that rainie day and furnish our selues against the euill of it seeing the heathen were by nature taught to prouide for themselues such props of their age as they thought would most bestead them both for their vtilitie and delight there is no man that finding his eyes decaying needeth to be vrged to prouide spectacles nor he whose loynes faile him to prepare him a staffe to leane vpon and much more should grace teach euery Christian that when with Dauid through age or otherwise he findeth his flesh fayling him and his heart also then to make the Lord his hope and his portion for euer Fourthly the recompence of this dutie is beyond all our thoughts seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus and God the father appeased in him bodily weakenesse supplyed by spirituall strength corporal death abated yea exchanged with heauenly life all which not onely quell the feare of death approaching but euen whet the desire of it For if Simeon seeing Christ in his armes praieth for his peaceable departure If Moses seeing the land of Canaan from the toppe of mount Nebo could willingly submit himselfe to die If the three famous Patriarchs who neuer sawe the promises accomplished to their owne persons but a farre off promised to their posterities could willingly die in faith how much more shall they be able to wish their desolation who by the eye of the faith shall behold that heauenly Canaan and that celestiall Ierusalem of which the other were but darke shadowes Vse This doctrine cries shame vpon many old men that are as weake or weaker in soule then they be in bodie farre more blind more staggering euery way more sensles more dead they perceiue their faces and eyes looke drooping to the earth and yet their spirits neuer a whit more lifted vp vnto heauen they see the world forsaking them as not able to cherish them any longer and yet cannot they be drawne to forsake the world they cannot but behold the earth casting them off it and making a way fot the next age their posteritie and yet they cast care away and neuer prouide themselues of a continued citie The eie of their bodie seeth how they are growne into yeares and striken in age but the eye of their mindes see not the gray haires here and there vpon them no more then Eprhaims did Euerie man can see and say they are come euen to the period of their dayes and yet no man can say they are come to the beginnings of any true grace Thus although multitude of yeares should teach wisedome vnderstanding faith application yet may young Elihu truely obiect to the reproach not of a fewe that olde age is not alwaies wise Further vrging of this point although carried further in the deliuerie I purposely omit The Lord graunt all of vs whome it concerneth to learne thus much as is said In loue This second vertue beseeming the elder sort not onely as olde men but auncient Christians is brotherly loue which casteth eie vnto all the duties of the second table as faith principally to the duties of the former and most fitly ioined with faith as being the inseparable companion of it and such a marke as freeth it from imputation of deadnesse or vnsoundnesse Which vertue is inioyned euerie Christian olde or young both because it is the newe commandement of Christ as also a note of a Christian and true disciple of Christ Ioh. 13.35 and is besides the bond of vpright dealing in humane societie without which men were little better then wolues or wilde beasts But it is here rather commended to elder men who in this vertue as in the former and following graces must be more at the last then at the first and in whome this grace of loue must be proportionable vnto their faith for this may not be an infant if the former be of riper age but according to the proportion and growth of faith must loue abound And it must be obserued that our Apostle requireth not the vertue simply or in remisse degree or small measure but soundnesse in loue in such a degree and measure as that age seemeth of it selfe to call for Now if we would knowe wherein the soundnesse of loue consisteth it is then sound when it hath soundnesse 1. in the ground 2. order 3. seate 4. worke 5. durance of it First the true ground of all the loue of the creature is the loue of the Creator all the loue of man must issue from the loue of God and all duties of the second table must
vnto them to be instituted in all discipline and instruction whence the whole information of youth and that generall education which they receiue from Masters or Tutors is by the best humane writer vpon that argument expressed by this same word Secondly he taketh occasion hence to enter into more particular description of such vertues as should cause the faces of the younger women to shine and these be seauen in number 1. Loue of their husbands 2. Loue of their children 3. Temperance 4. Chastitie 5. Home keeping 6. Goodnesse 7. Subiection or obedience vnto their husbands Thirdly he enforceth the necessary practise of all these duties by a disparate argument namely the reproach and blasphemy which otherwise in defect of them will redound vnto the word of God of which three points we are to speake in order Out of the first of which we learne Doctr. What must be the fruit of the elder womens carriage and speach namely the making of the younger wise in the generall wisedome of godlines and honestie Euery practise and euery speach of theirs ought to be either a precept or example of wholsome instruction Prov. 31.6 The vertuous woman openeth her mouth in wisedome the fruit of her lips yeeldeth instruction and her life is a shining lampe which doctrine as it is cleare both here and elsewhere in the Scriptures so is it of exceeding profitable vse 1. To older women to teach them warines in all their words and behauiours and looke to their carriage both abroad and at home as well within their owne houses as the house of God whose eyes are euery where beholding the good and the badde euen in the denne with Daniel and the dungeon with Ioseph that they may walke wisely euen in the midst of their houses so setting themselues coppies of religious conuersation to those ouer whom they are set fasting praying reading instructing in priuate in which priuate duties they shall meete perhappes with much more comfort although publike duties be more powerfull that in all common actions also of life they may bring them to this touch whether they will instruct others in wisedome or no. By which triall if vnpartiall not a few shall find their behauiours and speaches fitted to traine the younger sort to prattle and plaie the busie bodies to scoffe to quip raile heartburne their betters to instruct them to become as bold in behauiour as souldiers to court it like curtezans and at the best to fill their heads with old fables and follies which corrupt minds and breed to more vngodlines whereas they ought in these yeares to account all that time of their life lost wherein the younger sort gathereth not some vertue or good from them And although this lesson especially be directed to elder women yet is it profitably to be extended vnto all Christians of what sex or age soeuer euery of whom ought to sanctifie their speaches and actions by the word and by prayer if euer they would attaine this high point of Christianitie of becomming shining lights and promoters of the glorie and kingdome of God aswell in others as in themselues not speaking or performing any thing vnwarrantably rashly or carelesly or without this aime and end set as a white before their eye namely the edifying of themselues and others 1. Cor. 10.31 2. Whereas it is commonly but inconsideratly thought to be only a ministeriall dutie to make men and women wise vnto saluation we see hence the contrarie that it belongeth not only to other men but euen to women also but with this difference and reseruation that the Mininistry and Ministers are appointed the ordinarie principall and publike meanes of begetting and preseruing men and women vnto God but this more priuate and common instruction is appointed for the encrease and strengthning in that grace giuen Againe the Minister like a good Master builder is to laie the foundation and the rest of the people are like labourers bring filling to the worke and house of God and may not depart from his precepts and directions and therefore Iude exhorteth the Saints to edifie one another in their most holy faith Let not women therefore be ashamed thus to labour with the Ministers in the Gospel no more then those holy women which laboured with Paul nay rather because it is a good note that their names are written in the booke of life let them be incouraged vnto this holy precedencie and testification of Christianitie in euery word action and behauiour neither let them make daintie fearing that in these corrupted daies none will be hastie to follow their right ordered steppes for seeing this is the ordinance of God appointed to this end and vse it shall prosper to the same purpose in such as whom the Lord hath any delight in to build them vp further when they shall heare the gracious speaches of their lippes and see the grace of their liues and as for others let them at their perill neglect their owne duties yet shall it not be without vse in them also as not without comfort to their owne soules in the day of the Lord. That they loue their husbands Now our Apostle teacheth younger women how they should carie themselues in their familes and propoundeth many marriage vertues which ought to discouer themselues in all women called vnto that estate and in younger women are speciall ornaments whose loue modestie chastitie humilitie and subiection should be as the vailes of their heads and as the chaine and garland of their necks The first of these is loue challenging rightly the first place because it is the leader of all the rest and the cheifest of them easily drawing the other after This loue must be set vpon two obiects 1. their husbands 2. their children for this is such an affection as is to be set vpon their owne proprieties and not any besides Obiect But this may seeme a needelesse precept for is it not naturall for women to loue their husbands and children or can a woman â—ate her owne flesh can the members but loue the head or can any monster of women so farre loose naturall instinct as to forget the fruit of her wombe Salomon commanding the child to be diuided knew out of his wisedome that nature could not but worke and bewray it selfe in one of the parties Answ. Many by Gods iust iudgement and their owne corruption are become without naturall affection whome this precept taketh hold vpon 2. The best nature of all if it be not extinguished as in the former yet is greatly corrupted and can produce nothing pleasing to God and therefore hath the Lord bound women to this affection of loue by a surer and straighter bond then that of corrupted nature hauing by his owne commandement laid it vpon them as a calling to walke in that the performance of it might be an obedience of faith and not a worke of naturall instinct a dutie of conscience as well as of affection 3. Though
Sam â— 1. king 1.6 Prou. 20.11 Prou. 23.13 14. Prou. 29.15 Prou. 19.19 Tunc temporis adhuc Praeâ—byteris Episcopis vocabulum erat commune Chrysost. homil 1. ad Phil. Ipsum dicit Episcopum quem superioris Praesbyteram nominaâ—it Pâ—â—masius in locum Apud veteres ijdem Episcopi Praesbyteri fuerunt Lomb. lib. 4. distinct 24. cap. 8. vid. Pless de Eccl. cap. 11. Dij tutelares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostoli constituerunt Episcopos sed illi vocabantur communiter Praesbyteri inter se aequales erant quod vero Episcopi postâ— Apostolorum aetatem Praesbyteris maiores habiti sunt â—llud magis consuetudine quam dispositionis dominicae veritate factum est Hier. ad Tit. 1. All true ministers are Gods watchmen 1. king 20.39 A blind eâ—e is a blemish burden in the natural bodie much more in the Ecclesiasticall Gen. 30.31 â—er 11.21 Doctr. 2. In designing men to places the first care must be of such gifts as the function requireth Exod. 35.35 It is a generall corruption to begin where God endeth Reasons for the dutie Ministers called stewards why Luk. 16.2 Luk. 12. â—2 The properties of a good steward 1. faithfulnes in 3. things 1. Cor. 4.1.2 Matth. 25.14 1. Peâ— 4. â—1 1. Cor. 1â— 23 Heb. 3.5 Act 20 27. Psal. 139.12 The second propertie of a good steward Wisdome in 1. forecasting 2. Dispensing in due 1. sort 2. measure 3. season Luk 12.42 Non fidelis haec dispensatio sed crudelis dissipatio est Bern. It is not euery one that can get a liuing that is fit for this calling Men must so account of theÌ„ as dispensers of Gods mysteries And not rest till they haue their masters whole allowance from theÌ„ The nearer any man is to God in his place the more carefull must he be of his cariage Ministers must thinke that it is for the honour of God to haue the stewards of his house vnblameable Nehem. 6.11 Such as draw neere vnto God in profession must be carefull to beutifie it Reasons Prou. 25.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 25.17 Frowardnesse most dangerous in a minister Reasons Prou. 15.22 Prou. 17.20 Psal. 101.4 Iob 34.34 Great schollers may and must be taught by meaner then themselues Reasons 2. Pet. â— 1â— Gen. 41.25 Dan. 2 â—â— Ier. 44.17 Rom. 16.19 How far anger is warranted in a minister Mark 31.5 Ioh. 2.17 How â—arre it is prohibited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither naturall nor sanctified but corrupt anger condemned Eccles. 7.11 Hastines to anger a great blot in a minister Reasons Prou. 14.17.29 Prou. 27.4 Rage blindeth reasons eye Prou. 25.28 Gal. 5.20 Prou. 15.18 Gal 6.1 2. Tim. 2.24 No mildnesse may betray the glorie of God Rev. 2.20.14.15 Rev. 2. â— â— Thess. â— 7 Iam. 1. â—â— 2. Chr. 16.10 Isa. 66.1 Psal. 25.9 2. Sam. 3.8 Theodor. l. 5. August de Civ dei l. 5. c. 26. Vivere secunduÌ„ naturam non est credentis Iust. Martyr Meanes to represse rash anger of two â—orts 1. Meditations 2. Practises Gal. 5. Prou. 22.24 1. Sam. 25 3â— How farre a minister may lawfully vse wine Isa. 5.11 Lev. 10.8 The minister may not be one that sitteth at the wine Luk. 12.45 Eph. 5 17. Isa. 22.12 13. see Isa. 28 7. Prou. 23.33 Iulian himselfe commanded the heathen priests at least to couÌ„terfeit the liues of the Chrâ—stian ministers that the Christians should not cast in the teeth of the Gentiles the wicked liues of their teachers and hence he especially forbad them to go into tavernes Trip. hist. l. 6. c. 28. â—ph 5.18 A lamentable thing that this sinne is so rife in the ministerie 1. Tim. 5.23 2 Sam. 13. 1. Sam. 25. Isa. 5.22 Many arrows of Gods wrath shot against this sinne Prou. 23.33 Prou. 23. see Hab. 1.15.16 Hose 6.8 In what cases a minister may lawfully strike A minister may not be a swash-buckler or a man of a word and a blow 2. Cor. 10.4 Arma Episcopi lachrymae orationes Ambr. Minister medicus est is curat vulnera non ipse verberat Chrysost. 1. Pet. 2.23 Luk. 9.55 Isa. 11. Iam. 3.17 Psal. 63.3 Ier. 6 1â— Couetousnes is a most base sin especially in a Minister Reasons 2. Tim. 2.4 Isa. 56.12 Philip. 3.19 Many ministers ayme at no other ende Hagg. 1. Episcopus aut Praesbyter aut Diaconus nequaquam saeculares curat assumat sui aliter dejiciatur Canon Apost 7. Apostolicall directions for the auoiding of so noisome a sin Dulois odor lucri Sundrie kinds of filthy lucre 〈◊〉 thy gaine that it be not filthie God cannot blesse that which his law hath cursed Prou. 10.22 Prov. 10.2 All is not gotten which is so gained Iob 27.14 The very phrase of Scripture speaking of riches should pul our hearts froÌ„ them Eccles. 5.12 Micha 6.10 Abac. 2.6 Matth. 13.22 1. Tim. 6.17 Eph. 5 5. Iob 31.24 Matth. 4. Eph. 5.5 The symptoms and signes of this crauing sicknes Meanes to forbeare such couetous desires 1. Meditations We ought to be content with things present becaus God is alwaies present with his Eccles. 6.7 2. Practises Luk. 12.21 Doctr. The minister must not onely be free from vices but for the honour of his place shine in positiue vertues Reasons It is no sufficient iustification of a minister to say he is an harmeles man 2. Pet. 1.4.5 Ioh. 15. Gal. 5.22 Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery minister euen the poorest may be harbourâ—es Act. 3.5 Matth. 10.42 2. Cor. 8.12 Heb. â—â— â— 2. Chr. 31.4 Iosh. 22.19 Gen. 18. Iob 32 32. Rom. 16.23 Reasons to be hospitable to strangers Heb. 13.2 2. Cor. 8.9 Reasons to be readie to distribute to the poore members of Christ. 2. Cor. 9.9 2. Cor. 8.3 vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether onely good men are to be loued Whether onely ministers must be louers of good men Reasons to enforce the dutie 1. Ioh. 5.1 Loue me loue my dog much more my child Gen. 12. 2. Thess. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.6 Coloss. 4.4 Coloss 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wâ—y the minister must be wâ—se Iob 29.8 Lightnes in ministers condemned Zeph. 3.4 2. Tim. 2.7 Dan. 12.3 1. Tim. 6.11 Reasons why ministers must be righteous in their dealings 1. Sam. 12.3 Levit. 12.44 Ministers must be araied with robes of holinesse Ier. 1.5 Isa. 6. This vertue was liuely and largely shadowed out in the old Testament in the 1. Levites 2. Priests 3. high Priest Rom. 6.14 Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the vertue of temperance standeth Meanes to attaine it 1. Cor. 9.27 Prov. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God is a most certen and infallible word prooued Psal. 19.7 Rom. 15.4 Ministers hold it â—ast Ier. 20 2.7 Amos 7.14.17 2. Tim. 4.7 The lesse certen must confirme the more certen 2. Tim. 6.20 2.