Commentary on Titus, Part 2 · Chapter 1 (6 of 10)

Commentary on Titus · Part 2 · Chapter 1 (6 of 10)

p. 166Vse. 3. If strangers by this precept may challenge harbor, much more may the poore members of Christ amongst our selues. If a stranger, who is cast out of house and home for the profession of Christ, ought to be releeued, much more our owne, suffering in good causes, whether bonds or imprisonment, losse of liuing, banishment, or whatsoeuer they suffer, if for keeping good conscience. And the like is to be said of our aged, feeble, and impotent poore; who hauehave beene in many places of the Land pittilessely neglected and despised, so farre as (notwithstanding the wholesome lawes prouided in that behalfe) some of them hauehave beene suffered to pine and die in the streets, for want of harbor and releefe. The Lord lay not this sinne (among other) vntounto our charge. Now when we call rich men to reserue some portion of their wealth to such godly vses, oh no they will cast their bread on no such waters, and they finde no abilitie to doe any thing this way; this were to weaken their estate, and to straine themselues so as they should not be able to hold out. Which no doubt were the reasonings of the Corinths, whom the Apostle,2. Cor. 8.9.2 Cor 8:9 that he might stirre them vp to beneficence and liberalitie towards the Saints, wisheth them to consider what Christ had done for them: he strained himselfe, and was content when he was rich to become poore for them: Christ weakned another manner of estate for vsus, then any man can for him: he left all his glorie for vsus: but how few will leaue their shame, their trash, their couetous and voluptuous lusts for him? and to such as aske where they should hauehave to hold out if they should be so readie to distribute, he answereth in the 9. chapter, following the same argument, that the Lord findeth seed to the sower: and he maketh men rich to all liberalitie, vers. 10, 11.

Others obiect and say; but such a one hath offended me, or I know this or that by him, or he deserueth no such thing at my hands. Answ. But take heed this be not a churlish Nabals answer to Dauids iust request, spoken out of partiall couetousnes, rather then as the truth of the thing is. Againe, let the person be what he will, looke thou on Gods image in him, this offends thee not, iniuries thee not, is not vndeseruing of thy louelove,Reasons to be readie to distribute to the poore members of Christ. and the fruite of it: and if thou giuegive not to the man, giuegive to manhood in him, and consider that he may be a partner in the grace of life with thee. Reasons.

1. Hereby thou art like God, he sparseth abrode, he vnweariably giueth 1good to good and bad: straine thy selfe so thou expresse this vertue of his.2. Cor. 9.9.2 Cor 9:9

2. What thou giuest to Christian men, thou giuest to Christ himselfe. 2If Christ were on earth againe, doubtles rich men would send to know his wants and store him with presents. Now we hauehave not himselfe with p. 167vsus, but the poore we shall alwaies hauehave to shew our affection to Christ in: who hath said, in that yee doe it to one of these little ones that beleeue in me, yee hauehave done it vntounto me.

3. An hard man had rather lend to one that is able to repay him, then 3giuegive to such an one as is not. If thou wilt not giuegive any thing to Christ, by giuing to the poore, lend vntounto him, and he will become thy paymaster.

4. Because many would giuegive vntounto others, but for feare of wanting themselues, marke the promise of blessing; Prou. 11.25. The liberall 4person shall hauehave plentie; and, he that watereth shall hauehave raine: and, vers. 24. There is that scattereth, and is more encreased: on the contrarie, he that spareth more then right, commeth to pouertie: and he that turneth his eare from the crie of the poore, himselfe shall crie, and not be heard: and, iudgement mercilesse belongeth vntounto him that sheweth no merciemercy. I would to God all this would bring on our rich men, who will doe nothing for the honour of God,2. Cor. 8.3.2 Cor 8:3 but halfe the way that the Macedonians were come vntounto: who bestowed to the vse of the poore Saints to their abillitie, yea euen beyond their abillitie:vers. 5. but till men learne to giuegive themselues first to the Lord, and then to his Ministers (as they did) it will neuer be done: that is, till they giuegive vp themselues to obey God, teaching them such duties in the mouthes of his Ministers.

A lover of goodnesse.]

Hauing exhorted to the doctrine of beneficence and liberallitie to the poore Saints: Now the Apostle perswadeth vntounto the ground, from whence that must rise, for otherwise it will prooue rather a shadow, or carkase of a vertue then a vertue or true grace it selfe, which perhapps may profit another, but not ones selfe. This ground is true Christian louelove: of which the Apostle speaketh, 1. Cor. 13.3. If I giuegive all my goods away to the poore, and want louelove, it profiteth me nothing: and therefore I thinke it is rather to be read, a louer of good men: foreign.seeing the word in the originall beareth well either reading. True it is, that these two are neuer to be abstracted one from another, for good men are to be loued for their goodnes; and whosoeuer loueth goodnes, loueth good men; as he that hateth good men, hateth goodnes it selfe; yet of these two, the context seemeth to fauour and carie vsus to the latter. For as the Apostle would hauehave the Minister harberous, so would he hauehave his house an harbour not for idle, and voluptuous, much lesse vitious persons; but for good men: and besides, there is another word more fit to expresse the former sence, as Beza obserueth.foreign.

By good men, Whether onelyonly good men are to be loued.are vnderstood those vntounto whom the Lord hath imparted, and communicated his goodnes: not generall goodnes, which he p. 168extendeth ouer all his creatures: but his speciall grace in Christ, whereby he embraceth a small number in comparison of the whole masse of mankind; whom of the children of wrath, he chuseth to the adoption of sonnes: on whom he stampeth his owne image, and so maketh them both louely to himselfe, and worthy to be loued of vsus also.

Now for the better vnderstanding of the precept, two questions are to be resolued. 1. Whether good men only are to be loued, and not euill? Answ. As God is good vntounto all, Psal. 145.9. but especially to Israel, and those of a pure heart, Psal. 73.1. yea as he loued vsus when we were enemies, but much more now beeing reconciled by the death of the Sonne: so is the commandement directed vntounto vsus, to louelove, and doe good vntounto all, but especially to the houshold of faith, Gal. 6. Besides this word seemeth to eye such an inward affection, as draweth into the fellowship, companie, and conuersation of another, in whom for some goodnes appearing, it delighteth: and vntounto whom it would still draw some degrees nearer. Whence thus we may fasten the dutie more surely vponupon our selues; I am indeed bound to louelove all men, in respect of Gods image, humanitie, and common nature, and the common law of nature; seeing I my selfe, were I neuer so bad, would be loued of all: yea, and in regard that they may participate with me in the same grace of life: but how much more then such as are not men only, but good men, who hauehave Gods image renewed vponupon them, Saints by calling, such as excell in vertue: how should not all my delight in comparison be set vponupon these? If I must manifest my louelove to all men, these may well challenge brotherly kindnesse: see 2. Pet. 1.7.

Whether onelyonly ministers must be louers of good men.2. Quest. Whether this precept belongeth only to Ministers or no? Ans. It is here directed vntounto the Minister, and commended to his practise in the first place: as a speciall both helpe and ornament to his calling and person; both to shew himselfe a freind, and familiar companion of all them that feare God, (for such as a mans companion is, such is himselfe) as also to confirme, encourage, and whet vp himselfe and others in all the waies of God, not only by his publike Ministerie, but in his priuate course, and conuersation. For by this meanes Pastor and people would not liue estranged, but by mutuall conuersing together, and receiuing mutuall knowledge one of anothers course, gifts, and wants; might receiue also mutuall admonition, instruction, strength. And thus the worke of God would thriue in all their hands. And what an encouragement would it be to pietie and vertue, if publike persons would cherish those who are comming forward? Surely, if the Magistrates eie be on them that are faithfull in the land, as Dauids was, Psal. 101. and if the Minister be a companion of all them that feare God, as euerie Timothie p. 169ought to be, we should see men flie as clowds for multitude, and as the doues for swiftnes vntounto the windowes of the Church.

But yet this commandement beeing no other in the owne essence, then that old generall commandement giuen to the whole Church from the beginning; as also that new commandement, that is, renewed by Christs appearing (by which although many lawes were antiquated, and reuersed, yet this lawe of louelove of the brethren was reuiued and diuersly enforced) it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections, to carie such as are members of the bodie of Christ, sonnes of God, temples of the holy Ghost, and heires of the kingdome of glorie.

Now the reasons enforcing it vponupon both Ministers and people, are these.Reasons to enforce the dutie.

1. Because the Lord hath deerely loued such, as here he commendeth 1to our louelove: for these he hath giuen his onelyonly beloued Sonne, vntounto these he hath giuen his spirit; for these he hath prepared glorie and imortalitie, he walketh with them, protecteth them, prouideth for them; in a word, will not be in heauen without them.

2. There is no man so vile, but he professeth he loueth God: now it 2is certaine that whosoeuer delighteth in God, he delighteth in his image wheresoeuer he see it: for he that loueth him that begat, cannot hate him that is begotten: and he that loueth not the brethren,1. Ioh. 5.1. LoueLove me, louelove my dog: much more my child.1 John 5:1 knoweth not God, is in the darkenes and not in the light, and in saying he loueth God he lyeth, and the truth is not in him: neither can a man cleaue any otherwise to the bodie of Christ, then by louelove to the brethren.

3. Consider how louely the societie and fellowship of the Saints is. 3In their meetings a man may be hol…en forward in knowledge, faith, and obedience, and depart thence wiser and better: he may hauehave the vse of all the graces God hath bestowed vponupon them; his owne grace is preserued with increase, his inward peace and ioy more setled▪ here is the communion of Saints, which is the beginning of heauen it selfe.

Vse. 1. Many Ministers herein faile, who beeing men of corrupt minds and affections, oppose themselues against good men; if there be any in their parishes more carefull of their waies, more conscionable, more forward in religion then other, these are as beames in their eyes; the obiects of most bitter invectiues: in the meane time they giuegive their right hands of fellowship vntounto loose and base fellowes, who ought to be as vile in their eyes, as they are in themselues: whom I wish timely to consider, that it was alwaies noted for an infallible propertie of a false prophet; to strengthen the hands of sinners, & cast downe such, as they ought to hauehave spoken peace vntounto from the Lord.

p. 1702. Although the Lord hath by most straite iniunctions prouided for the welfare of his children, not onelyonly in regard of their safetie, but their louing entertainement also in the world; with acknowledgement of all such offices of louelove done vntounto himselfe, and of which himselfe will become the rewarder: yet notwithstanding according to the prophecie of the Lord of the holy Prophets. In the world good men doe, and shall sustaine affliction; their good shall be returned with euill to the great affliction of their soules; and the world which knoweth not but to louelove her owne, taketh no notice of such, but to hate them, and hated they are and shall be of all men almost for the name of Christ. Hence hauehave such in all ages, were they Prophets, Apostles, or Christians, of whom the world was vnworthie, beene thought burdens vnworthie to be borne, or liue in the world. Here one Caine casts down his countenance vponupon him whose works he seeth better then his owne, he cannot giuegive him a good looke. An other wagges his head at such a man, as the Iewes did against Christ, in derision of him. An other is readie to burst for anger and rage, as those wicked ones against Steuen. Sometimes superiours breath out slaughter and threatning (as Saul) against the Church. Sometimes equalls, yea and inferiours, trie them by scornings and mockings: so as Ieremie himselfe shall heare the reuilings of many against him. Nay, the base multitude shall tell Christ himselfe that he dealt with a deuill. And Satans mallice is so like it selfe in his instruments, that if it be laid in their power, they proceede to drawe the sword, and stretch out their hand (as Herod against Iames) to take away their liues; and euen in killing them thinke they doe God good seruice. But how good were it for them to hauehave nothing to doe against such iust men? for who deale they against? or against whom doe they rise vp? against simple men? no surely, but against God himselfe, him they persecute, him they blaspheame, the apple of his eie they poare in. Now who euer rise vp against God, and prospered? or who euer kicked against such prickes, and bruised not himselfe? Is not he eternall, to outliue all his enemies? Herod the Archenemie of Christ dyeth, but the enemie of Christs enemies is euer liuing. And is not his wrath the messenger of death? cannot his power grinde his enemies to powder? or shall not his right hand finde them out?

Againe, thou art for the present a cursed man, that louest not good men:Gen. 12.Gen 12 marke the terrible threatning, I will curse them that curse thee: so as what thou intendest against them, shall fall vponupon thine owne head: thy sword shall pearce thine owne heart; Goliahs owne sword shall sunder his head and bodie; Haman shall hansell his owne gallowes; the Madianites that little feared to be slaine by the Israelites, shall be slaine p. 171one by another. For it is iust with God (saith Paul) to render tribulation to those that afflict his Saints,2. Thess. 1.2 Thess 1 that as they secretly hatch mischeife against the godly, so the Lord should secretly deuise and prepare righteous iudgement against themselues. And surely many a man there is, that carrieth secret plagues about him, some in his inward estate, some in his outward, some in his bodie, some in his soule, some in himselfe, some in his, with which he strugleth and toyleth, and turneth himselfe to many causes and meanes of his harmes, and it may be to some sinnes as causes; but neuer espie this curse passed from the mouth of God against his mallice toward good men, and so toyleth himselfe altogether in vaine. Were these things written in the hearts of men, how could it be but they should stand in awe, and dread (with wicked Balaam, who otherwise was willing inough) to curse where God hath blessed?

3. Let vsus learne to see our inbred hatred of good men, at least our want of louelove vntounto them: and seeing it, bewaile it, and bewayling it, reforme it. Let our louing affection cause vsus to ioyne our selues to their societie among whom good is to be gotten.

Obiect. Oh but this is a toyle indeed, if we goe amongst them, they are so precise we may not take the least libertie, we must speak of nothing but Scripture matters. Ans. If thou hadst the life of Christ working in thee, and that delight in God which beseemeth a sonne or daughter of God: it would be thy meate and drinke to meditate, speake, and spend thy thoughts and time in holy things: and thinke such times happily gained from thy vanitie, yea from thy lawfull calling: or if thou didst fauour the things of the spirit, as thou doest the things of the flesh; that which is indeed the freedome of a Christian, would not be such a yoke and burthen: the spirit of Christ would make thee willing thus to spend thy time, and become in no company neither idle nor vnprofitable; and much lesse vaine or licentious: and take this withall, that gracious words, are neuer vnwelcome, but to a gracelesse heart.

Obiect. But I see no such good in their meetings. Ans. Thou maist want wisedome to draw it out of them: or else thou seest it not, because thou wantest eyes; as the soudiers sought Christ euen in speaking vntounto him: or else they seeme simple and weake men, as the Church is blacke but comely: the sunne lookes vponupon them, and their infirmities, falls, and afflictions make them outwardly appeare as the tents of Kedar; and vponupon these thine eyes gaze altogether: yet as the Church is glorious within, so are the members in respect of sanctitie and ornaments of the soule, which weighed in thy ballance are found very light.

I exhort therefore all those that would encrease in grace, that they linke their soules to such as feare God: so Dauid made himselfe a companion p. 172of all them that feared the Lord; and the next words seeme to include the reason, and which keepe thy statutes: the statutes of the Lord are in their hearts, in their mouthes, before their eyes, and in their hands. This will keepe them from entring into the way of the wicked, and from beeing so easily plucked away with the error of the wicked. But to such as would faine be acquainted with an hellish life before hand, let them frequent other companies then this: where God is not present, nor his spirit nor his louelove; but the spirit of mischiefe, of swearing, swilling, vncleannes, and all hostillitie against God: where in stead of men, are Deuills incarnate: in whose minds a… in a shop Satan is euer framing, and forging vnholy and vncleane thoughts and desires: and according to the abundance of their hearts their mouthes speake lewd things, and their hands act all manner of wickednesse: hardly canst thou come neere them, but they will infect thee, but keepe with them, and thou wilt be like them: thy bodie is not fitter to receiue the infection of the plague from a person that hath a plague sore running vponupon him, then thy soule to be deadly poysoned and infected by such societie.

Wise] The Papists out of their vulgar translation abuse this word to improoue the marriage of Ministers, and most improperly turne and translate it,foreign quasi foreign. chast or continent: whereas the word properly signifyeth, a man of a sound minde, that is, prudent, circumspect; one that carrieth a continuall consultation within himselfe for the guiding of his whole course in such moderation, as wisedome may appeare in his speeches, gestures, countenance, and whole life. Besides that, the Apostle requireth the selfe same vertue of married wiues, 1. Tim. 3.11. and of all young men of what profession soeuer,Tit. 2.6.Titus 2:6 whom I hope they meane not to debarre of marriage. How wise and circumspect a man, the Minister need to be, will appeare, if we consider either the workes of his calling, or his person, and place it selfe. For the former, what wisedome is required of him, who is to vtter the word of wisedome, whereby both himselfe, and his people should be made wise to saluation: and so to speake this word as becometh him to speake, Coloss. 4.4.Col 4:4that in nothing he may be blamed? what a wise steward must he be, that must giuegive eueryevery seruant within the house of God his owne portion, and that in due season? how experienced had that man need to be, who is as Gods owne mouth to separate betweene the pretious and the vile? how circumspect and warie, least his people beeing as lambs among wolues, should fall into the aduersaries hands,Coloss 4.5. foreign. W…y the minister must be w…se.Col 4:5 and (beeing be guiled by words of humane wisedome) so peruerted? And for the latter, their verie persons and places require euen the wisedome of serpents, to walke circumspectly, as persons 1watching vntounto eueryevery step where they meane to set their foote. 1. p. 173Because they are lights set vponupon hills, the eies of the world are vponupon them, eueryevery thing in them is marked: as they are eyes to espie other mens manners, so are other mens eies much more vponupon them, either for imitation 2or calumniation. 2. A sober and circumspect carriage, not onelyonly shutteth the mouth of the enemie, who seeketh occasion to blaspheme the glorious Gospel, and through the sides of the Minister to smite Christ himselfe: but remooueth a iust scandale whereby many are contented to abide without the Church, namely, the dissolute, and disordered course of the teachers of religon, which maketh euen the religion taught by such stinke, and become loathsome to numbers, who gladly lay hold of such occasions to be of no religion at all: and therefore if women must so walke, as that by their honest conuersation others may be wonne; ought not men much more, and yet most of all Ministers? 3. 3Such a wise and graue carriage getteth reuerence to his person, and consequently winneth authoritie to his doctrine, not only of the best, but euen of the basest: such cariage in Iob caused the young men when they saw him to hide themselues; and the aged to arise and stand vp, and all sorts of men to listen vntounto his words: Iob 29.8.Job 29:8and all eares that heard him to blesse him.

In all which regards, how carefull was the Lord himselfe, that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law. He will hauehave none but wise hearted men to worke in the building of the Tabernacle, Exod. 35.10. and no doubt aymed at the selfe same thing, when he made that law in Numb. 4.43. that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded. For herein he required necessarily two things, first and especially gifts of minde, as wisedome, iudgement, grauitie, experience, and diligence, which most appeare from 30. yeares vpward: secondly, strength of bodie. When he releaseth such as hauehave serued vntill 50. young men might bring strength before 30. but beeing without iudgement, grauitie, experience, the Lord refuseth it: old men aboue 50. might bring with yeares experience, and iudgement, but the Lord requireth the body to be answerable vntounto the mind in some proportion. And to this obseruation that giueth light in Numb. 1.3. that howsoeuer in the tabernacle and Temple none might serue vnderunder 30. yet in ciuill things they might, for they must count their warriers from 20. yeare old and aboue.

Vse. 1. This doctrine bendeth it selfe against such light, and childish young men,Lightnes in ministers condemned. who are so forward to thrust themselues into this great calling, before they hauehave cast (as we say) their colts coates, or coltish conditions: whereas this function requireth another age, and other manners. p. 174May it not be said of many Ministers in England, as it was of the Prophets in Ierusalem,Zeph. 3.4.Zeph 3:4 Her Prophets are light and wicked persons: for these two in this calling goe together wherein eueryevery thing is aggrauated. Lightnes in some calling may beare a lower note, and be tearmed weaknes: but in this cannot be but wickednesse: and why so? because it will follow, that they pollute the sanctuarie, and wrest the law: the former by ioyning themselues to eueryevery light companion, in eueryevery light or lewd practise: the latter, because whereas the iudgement of the most controuersall matters was committed by God to the priests, together with the interpretation of the law, such was their leuitie and rashnes, that they passed their matters inconsideratly, and answeared insufficiently and often falsly in the name of the Lord: and thus must it needs be with such as run and ride before the Lord hath called them.

2. We must pray for the Ministers as Paul for Timothie, That the Lord would giuegive them wisedome in all things: 2. Tim. 2.7.2 Tim 2:7not carnall and fleshly pollicie, a thing too much studied of many of them, for such wisedome the Lord neuer iustifieth in them; but setteth such a cursed brand vponupon it as that for most part it turneth to the ouerthrowe of the Church, and the whole worke of the Ministerie; but such wisedome as is grounded in the word of God, the studie of which would make them wiser then the ancient: euen wise to raise not only their owne estate but others also with them, not vntounto earthly preferments; but vntounto life and glorie immortall, reserued in the heauens: to such wise men is the promise made, that they shall shine as the brightnesse of the firmament, and in that they hauehave turned their wisedome to the turning of many to righteousnes, they shall shine as the starres for euer and euer.Dan. 12.3.Dan 12:3

Righteous▪]

By righteousnesse here, is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vsus: Neither that infused gift whereby beleeuers hauehave an imperfect conformitie begunne in them, according to all the parts … the lawe; although not according to all the degrees of them: but here is meant that which is called a particular iustice, more externall looking out vntounto other men to giuegive them their due: obseruing equalitie both in contracts and exchanges, which we call commutatiue; as also a iust proportion in distributing offices, rewards, punishments, which we call distributiue iustice. So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vntounto any▪ but readie to doe good vntounto all: grounded on louelove, which seeketh not all her owne things, much lesse other mens, and in a word is the summe of the second Table. Now as this vertue is in the text set betweene wisedome, and pietie, or holines, so may it not be diuorced from either of them p. 175for wisedome, our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents: for wisedome without innocencie, were but fleshly, and from belowe; and innocencie without wisedome, were but reproachfull sillinesse. Againe, it must goe with holinesse, which is euer mixt with pietie, that it may be a fruit of that inward righteousnesse which is by faith, for else it is grosse hypocrisie. All our iustice must beginne in Christs iustice, reckoned vntounto such as practise pietie, and are entred in some degrees of sanctification. All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God, that he may knowe it for his owne worke. All our outward conformity must proceede from inward sinceritie: for if we must approoue our actions to the consciences of good men, much more to the Lord, who is greater, and a most occulate witnesse of all our wayes. Ioyne these two louing friends, which sweetely accord in a Christian heart and life; then maist thou with Paul, call God and man with boldnesse to witnesse, that thou art vnblameable: see 1. Thess. 2.10.

But to speake briefly of these two vertues so farre as they concerne the Minister, seeing we are to speake of both of them as prescribed vntounto common Christians, cap. 2.10. let euerie Minister be exhorted as Timothie was by Paul, But thou O man of God, followe after righteousnesse. 1. Tim. 6.11.1 Tim 6:11For hereby,

1. He giueth testimonie of his righteousnesse before God.Reasons why ministers must be righteous in their dealings. Luk. 1.6. Zacharie and Elizabeth were iust before God, and walked without reproofe. Iob a iust man fearing God, and abstaining from euill. 2. He shall be able to set his foot against his aduersaries, and the enemies of the 1truth: and say with Samuel, whose oxe or asse hauehave I taken, &c. 3. He 2giueth euidence that he professeth and teacheth the true religion,1. Sam. 12.3.1 Sam 12:3 in that he keepeth himselfe vnspotted of the world: which the Apostle Iames 3maketh one propertie of pure religion and vndefiled: by which meanes he both gaineth those that are without, and confirmeth such as are within. 4. It shall not boote a man to say in the day of iudgement, Lord, 4Lord, hauehave we not preached and prophecied in thy name, if Christ can make answer; yea, but ye were workers of iniquitie, and therefore depart from me.

Holy] This holinesse respecteth God himselfe, his worship, his holy things, as the word, sacraments, prayer, his sabbaths, his sanctuarie, in all which the Minister ought to be an example of holinesse, and yet not onelyonly in these, but in his whole conuersation also. The commandement is generall to all Gods people, be ye holy, for I am holy, Levit. 12.44.Lev 12:44which requireth both the internall sanctification of the heart, and the externall symbolls and profession of the same. But more necessarie is it yet for the Minister p. 176to be cloathed with these robes of holinesse, both that inward which standeth in getting and keeping faith and good conscience,Ministers must be araied with robes of holinesse. and that outward which consisteth in a religious and strict course of life. And yet this must not be so taken, as that holinesse is so essentiall to a minister, as that he cannot be a Minister that wanteth it, for Iudas may be a disciple and a deuill too: but that it is a dangerous estate vntounto himselfe, and hurtfull to others for him to be destitute of it. How necessarie it is for men to put off their shoes, that is, their vnsanctified lusts and affectons, before they come to stand vponupon such holy ground, I will take a little paines out of the Scriptures to demonstrate, and then make some vse of it.

To omit the extraordinarie ministerie and Ministers of the old Testament, as the Prophets, some of whom were sanctified in the wombe, and others had their lippes touched with a coale from the altar to remooue their pollution:Ier. 1.5. Isa. 6.Jer 1:5Isa 6 the ordinarie Ministers in the sanctuarie and temple were 1. Leuites,This vertue was liuely and largely shadowed out in the old Testament: in the 1. Levites. 2. Priests, 3. the high Priest. Many things were required in the setting apart to their service the lowest of these, which were after a sort furthest remooued from God, whose seat was in the Sanctuarie: but many more to the sanctification of the higher, and those that approached nearer or next of all. As, first the Leuites were inferiour to the Priests, as whose office was to serue vnderunder them, to helpe to carrie the tabernacle and vtensils of it, to keepe watch for the safetie of it, together with the holy vessels and instruments; to helpe them in killing the beasts for sacrifice, although they might not meddle in offering them vntounto the Lord: yea as inferiours to the superious, they paid vntounto the Priests the tenth of their tenths. And yet what a number of rites and ceremonies did the Lord enioyne to be performed, before these could be admitted to these inferiour seruices, first in the tabernacle, and after in the Temple? As, first they must be of one peculiar tribe, peculiar by Gods owne election for the first borne of all Israel, Numb. 3.13. 2. Whereas the congregation was not numbred but from 20. yeares old and aboue, Num. 1.3. for till then they were not apt to goe to warre: the Leuites must be numbred euerie male from a monethmonth old and aboue, Num. 3.15. not because they were then fit for seruice; but that they must then be brought before the Lord, and set apart to his seruice euen from the beginning of their daies. 3. They must not be presented before the Lord before the 33. day of their age, for till then they were legally impure and vnsanctified, Leu. 12.3. but after this time they must growe on to the thirteth yeare, which was the first yeare of this seruice, Numb. 4.43. at which time they must be taken from among the children of Israel, and set apart to the Lord, Num. 8.6. And further in this separation there were two things more: for 1. they must be purged, and then consecrated. Their purification was, 1. by p. 177sprinkling purification water vponupon them. 2. by washing their clothes. 3. by shauing the haire of their whole bodies. 4. by preparing two bullocks, the one for a burnt offring, the other for a sinne offering for them: see for these, Num. 8.8.

Their consecration stood likewise in foure things. 1. After all this preparation, in drawing them neerer to the Lord, v. 9. 2. In the imposition of the Israelites hands vponupon them, freely giuing them from themselues to the Lord and his seruice, vers. 10. 3. In Aarons receiuing them of the people, and shaking them before the Lord, v. 11. as such as now being mancipated to his seruice, were to goe and come at his becke: as also such as who daily were to shake off that corruption which hindred thē in their callings. 4. By laying their hands on the heads of the two bullocks prepared; acknowledging the expiation of their owne sinnes, and in way of thankefulnesse now wholly offring themselues vntounto that seruice. When all these rites were performed, they were admitted to administer, and not before.

Secondly,2. Priests. the Priests the sonnes of Aaron whose office was to teach the people the doctrine receiued from God, to pray for themselues and the people, to blesse them and offer sacrifices for them; had yet more state in their consecration: for besides many of the former rites, as imposition of hands, their shaking before the Lord, and the sacrifices common with the former: 1. In the election of such a one more care was had: no deformed man, no man wanting or abounding with any member, no blind or blemished person might come so neere vntounto the Lord. 2. In his consecration he must not hauehave his garments washed (as the other) but must hauehave newe garments put vponupon him, Exod. 28.41. neither must he be sprinkled (as the Leuites) with holy water, but with holy oyle and blood from the altar: and thus must he be consecrated seuen dayes, Exo. 29.30. 3. In his office he may not lament for the dead of his people, no not for the Prince, but onelyonly for those that are neerest of blood in his owne house, Leuit. 21.3. he may not marrie a whore, nor a woman diuorced, or one polluted, v. 7. the reason of all this is, because he must be holy to the Lord. 4. In his failing and offending he must hauehave more clensing then many other men, before he cā be admitted vntounto his seruice: for his sinne cannot be put away without a whole bullocke, Leu. 4.2. and no more was required for the expiating of the sinne of the whole congregation, v. 14. and the blood of the bullocke must be sprinkled seuen times before the Lord for the Priest, as well as for the whole congregation: implying that the Lord requireth as much sanctitie in one Priest, as in all the people.

Thirdly,3. high Priest. as for the high Priest both in that he was a more eminent type p. 178of Christ: as also came nearer the Lord then all the other, euen into the holy of holies; he must hauehave peculiar garments made by cunning men, filled with the spirit of wisedome, euen beautifull and glorious, Exod. 28.3. in these he must be consecrated, in these he must stand before the Lord; in one part of which, namely, the frontlet which was put vponupon his forehead, must be written holinesse to the Lord, that by the Lords appointment that might be most conspicuous. Againe, other Priests might not marrie diuorced or defiled women; but he may not marrie a widowe but a maid onelyonly. Neither might he mourne at all; no not for his father or mother (which was lawfull for the other Priests) thereby to pollute himselfe, and the holy place. All which with a number moe such solemne rites, betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice. Whence I conclude, that if in those that ministred but in a material Temple; that serued but in shadows, types, and obscuritie; that in comparison were so farre off from the ministerie of the spirit of grace, of libertie, of life, and so after a sort from God himselfe, was required such legall holynesse at the least: how much more is the truth of those representations requisite in vsus, who serue in the spirituall house of God: who carie the substance and the bodie; and are so much nearer drawne vntounto God, by how much he beeing a spirit delighteth in spirituall seruice before elementarie? In Exod. 19.22. there is a speciall iniunction that the Priests who were to come to heare the law deliuered, should be sanctified, least the Lord destroy them: much more then those that are the mouth of God in the newe testament, to deliuer the law and Gospel, should be carefull of their sanctification, least the Lord sanctifie himselfe in their confusion. For else those should not be such sure consequents of the Apostle, where he dehorteth Christians from vnholinesse and prophanenes, because of their present condition: in that they were not vnderunder the lawe, but vnderunder grace: and that they were not come to mount Sinai,Rom. 6.14. Heb. 12.Rom 6:14Heb 12 but mount Sion. And if such arguments were strong enough to binde common Christians to followe holinesse, without which no man can see God: surely farre stronger are they to enforce the dutie vponupon the minister, whose whole doctrine, meditation, speaches, and actions priuate as well as publike, should sauour of the spirit of God, and of his blessed regiment in their hearts.

Vse. 1. Profane Ministers are hence admonished o… their danger and vnfitnes: how dare they take Gods name in their mouthes, when they hate to be reformed? How dare they rashly attempt to touch holy things with vnwashen hands; when Dauid a most holy Prophet of God, would not compasse the Altar, nor participate in holy things, before he had washed his hands in innocencie? are such fit successors of the p. 179Prophets and Apostles, who were called holy men of God, not only in that they were penmen of the Scriptures, and immediatly assisted and inspired by the holy spirit of God, and freed from error in their doctrine, which priuiledge we cannot succed… …hem in: but also in regard of their holy and innocent liues, wherein also they shined as lights in the world, expressing and shewing in life, the life of that true and pure religion they taught vntounto others.

2. Let such as count this holines (which is nothing but puritie of heart and life) in Minister or people too much puritie and precisenes, see their error, and repent of it: if they shall not see God, who are without it; much lesse shall such as scoffe at it. We serue a God of pure eyes, who hath pronounced blessing vponupon the pure of heart, and threatned that dogges and vncleane persons shall stand without the gate of that holy citie. Notwithstanding therefore many a fooles bolt, if that be puritanisme, which many so esteeme; it becōmeth all the people of God, much more his Ministers, in that way which they so tearme, to serue the God of their fathers.

3. Note that marriage is no impure or vncleane condition of life, nor a breach of chastitie and holynes: for …e that in the words before is permitted to be the husband of one wife, is here called also to holynes and chastitie.

Temperate,]

The Papists to maintaine the former error of single life, translate this word continentem: but the words of Scripture, which for most part are more generall, and figuratiuely comprehend many particulars, either in commanding or prohibiting, may not be restrained to strengthen Popish error. For although all the vertues of the seauenth commandement may be here included, yet the word is more generall then so: seeing he is properly, foreign, that hath any thing in his power, that is Lord ouer a thing to command it, and enioy it: and here one who is Lord ouer himselfe, his lusts, affections, appetite, who enioyeth these and is not theirs: who keepeth the command of these, and they hauehave not him at command: requiring that the Minister should be a man, that can curbe and bridle himselfe in his will to ouermaster it; in his affections, of desire, reuenge, mirth, sorrow, &c. to moderate them, that they exceed not the meane and due measure: in his appetite, of meate, drinke, sleepe, recreation, that it be not inordinate: yea in all his parts, his hands, his eyes, his tongue, &c. so order himselfe, as that no vnseemely kinde of gesture, fashion, word, or dealing, proceede from him which may disgrace his calling: but to carie himselfe in such a temper, as becommeth the former vertue of holines. For euen the word hath affinitie p. 180with that, which we call a right temperament, or constitution; whether of humors in the bodie,foreign. or affections in the soule: which is, when none is predominant, but one of them is equally mixed and qualified by another; as strong wine is tempered and allaied with water: and implyeth that the Minister by reason, wisedome, and religion especially, either allay, or breake off the headines, and violence of those troublesome lusts and affections, which may otherwise molest him, and exceedingly preiudice him in the workes of his calling.

Wherein the vertue of temperance standeth.This vertue then standing in the moderation of our desires, in the vse of all the gifts and liberties we enioy; as also in laying a law vponupon our selues, that no inordinate lust beare sway in vsus: it cannot but be most nenecessarie in a Minister; who may not either in his priuate course vnfit himselfe to the performance of his calling; by the immoderate affection or vse of any externall libertie, as of meate drinke, recreation, riches: much lesse in his publike execution may he administer holy things; as the word, sacraments, prayer, according to distempered passion or affection, as of anger, sorrow, lightnes, or any such. And further, as it is a great preseruatiue in him of an equable and constant Christian course; so is also a great nourisher of his inward quiet, and outward peace: and so procureth his freedome vntounto ministeriall duties; which aboue all other require that a man should be wholly his owne, and the Churches: for it bringeth downe high thoughts, and proportioneth the minde vntounto such an estate as becōmeth the simplicity of the gospel: it cutteth off al affectation of state, pompe, sumptuousnes, & superfluities aboue that which becommeth a Minister of Christ: which things make rich men indeed, but poore Ministers for the most part.

Meanes to attaine it.Now the meanes to attaine this vertue, are two especially. 1. the deniall of a mans selfe, with a daily invring ones selfe to the crucifying of 1his affections and lusts. Paul beat downe his bodie as with clubs, and kept it vnderunder.1. Cor. 9.27.1 Cor 9:27 Prooue masteries with thy selfe, arme thy selfe against thy selfe, make warre without truce vponupon thy selfe: it is a warre without bloodshed, hurting none, no not thy selfe: but profitable to worke thy peace with God, with thy selfe, with others▪ remember Salomons speach▪ He that ruleth his minde, is better then he that ouercommeth a citie. 2. 2Prayer:Prov. 16.32.Prov 16:32 for neither this nor any vertue groweth in our owne grounds: neither good nature, nor freedome of will can make this supplie; but we must hauehave recourse to the father of lights: our selues are but our owne burdens, of so miserable molde, as we need no other enemies then our selues, to depriue our selues of our good, if the Lord befreind vsus not: whom we must wrastle withall by our praiers, and if we would preuaile, vntounto our prayers we must sometimes ioyne the exercise of fasting, which p. 181(after a sort) doubleth our forces: both in strengthning our praiers, as also by disposing vsus to the receiuing of these graces.

And now (to end this large treatise) it wil be asked, But what if any Minister be scandalous in any of the forenamed vices, or defectiue in the vertues mentioned?

Ans. 1. If he be not answerable to these Canons, it is plaine by the Apostle, that he is not to be called. 2. If he be called, and after prooue vicious, he must be delt withall as an Elder: 1. no accusation must be receiued vnderunder two witnesses at least, 1. Tim. 5.19. 2. when he is accused of a knowne and scandalous vice, all possible meanes must be vsed to reclaime him. As, 1. by open reproofe, vers. 20. 2. sometimes by translation of him to such a place, as where are lesse meanes of that sinne; as one giuen to drunkennes, or contention, from a drunken and quarellous people. 3. sometime by a temporall deposition from his office, if there be hope hereby to doe him good. 4. after sufficient admonition, censures, and trial, by a perpetuall deposition from his place: yea and further, if he still prooue incorrigible, by proceeding to excommunicate him, and cast him from the societie of the Church.

And the rather, 1. Because Ministers are set ouer a people to edifie, and not destroie them. 2. Because the actions of Ministers hauehave a secret power, not to lead onelyonly, but euen compell men to the like, especially if they be lewd and wicked. 3. Weaker and meaner men for manifest vices not repented of, must be proceeded against to excommunication: much more the Minister, whose scandalous life is infinitly more dangerous and hurtfull. 4. Such proceeding against notorious, insufficient, and scandalous wretches (who neuer came in, nor are kept in by the Apostles canons) would doe good for example.

Vers. 9. Holding fast the faithfull word, according to doctrine, that he also may be able to exhort, with wholesome doctrine, and improoue them that say against it.

Hauing followed the Apostles meaning, and method in describing the fitnes of him, who is to be chosen into the Ministerie, who for the innocencie of his life ought to be free from manifold vices, and corruptions, which are plentifull in the world, and for the integritie of his conuersation (seeing whatsoeuer he doth is exemplarie) ought to shine with m…nifold graces, and vertues, as we hauehave heard. Now we come to the second branch of the Ministers fitnes; which standeth in his abillitie to discharge his high calling and place: vntounto which is required such …kill and cunning in the grounds and points of Christian religion, as that he may be able to hold fast, maintaine, and iustifie against all challengers, that truth, and doctrine, which is agreeable to the faithfull word: that so p. 182whensoeuer any blast of heresie, tyrannie, false doctrine, or flatterie, shall rise against him; yet he may hold fast that faithfull word: which is therefore a sure ground of sound doctrine; and thence instruct and edifie the consciences of his hearers in all necessarie doctrine. Whereby it shall come to passe, that he (keeping himselfe constantly to this truth) shall be fitted fruitfully to turne himselfe to any dutie of his calling: that let him be to deale with either of those kinds of hearers; whether such as are obedient and teachable, he shall build them further and make them sound Christians by exhortation out of wholesome doctrine: or else such as are stubborne and opposite contradictors of the truth, these he shall convince, and with manifest reason put to silence. And thus in regard of both, Gods name shall be glorified, true wisedome shall be iustified, Gods kingdome shall be enlarged, and amplified, and Satans kingdome shall be destroied and damnified. This is the scope of the verse: which containeth two parts. 1. The dutie enioyned eueryevery Minister, to hold fast the faithfull word, according to doctrine. 2. the end, including a sound reason of it, in the rest of the verse, That hee may be able, &c.

For the meaning of the former part. Holding fast: the word properly signifieth such an holding as men vse,foreign. when some other man hath laid hold on that which they will not part withall; euen an holding with all their strength and force; not such an holding, as a man careth not whether he hold or no; for then the thing holden, would of it selfe slip out of a mans hand: but an holding against a contrarie hold, which vseth to be the stronger, and firmer: inforcing thus much, that the Minister must lay hold with both hands; surely apprehending the truth in the vnderstanding of his soule, as also in the affections of his heart: in either of which if he faile, he holdeth not fast; seeing neither can a man louelove that which he knoweth not, nor hold that he loueth not.

But what must he hold so fast? The word, which is not tropically, as in many other places, to be conceiued, but properly. In which proper acceptation it signifieth all that heauenly doctrine, which is deliuered to the Church in the writings of the Prophets, and Apostles: which we call the holy Scriptures. Now this word the Apostle doth not nakedly mention, but adorneth it, 1. by a notable adiunct, the faithfull word: 2. from the porper ende of it, according to doctrine: which is fitted for the instruction, and edification of the Church in all ages: which we will further expound as we come vntounto them.The word of God is a most certen and infallible word prooued.

Doctr. 1. That the word of God is a faithfull word ▪ and infallible. 1. If we looke to the author, he is holy and true, Rev. 3.7. and, vers. 14. 1These things saith Amen, the faithfull, and true witnes: euen God who p. 183cannot lie, as vers. 2. of this chapter. 2. The instruments were led by the immediate direction and assistance of the holy Ghost, 2. Pet. 1.21. 2beeing of themselues, either rude and illitered men; as Amos an heardman, Peter and Iohn fishers, Matthew a toldegatherer; so as the great clarkes of those daies were driuen into admiration, to see the gifts giuen them; knowing them to be vnlearned, Act. 4.13. or else they were most fearce and bloodie enemies, as Paul, whom the Hebrewes could not beleeue, that he was become a Preacher of that truth he had persecuted, vntill the Lord gaue further testimonie of him, Act. 9.26. 3. The matter of this word, is an euerlasting truth: the Law an eternall 3rule of righteousnesse, as ancient as God himselfe: the Gospel an euerlasting Gospel, Rev. 14.6. containing promises of eternall truth, which shall hauehave their stabillitie after heauen and earth shall be no more: besides such assured articles of faith, concerning God in the three persons; and the Church of God, that if an Angel from heauen should come, and teach another doctrine, he must be accursed. Moreouer such diuine prophecies, and predictions, together with the exact accomplishments, although some hundreths, yea thousands of yeares passed betweene: as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole. 4. The forme of it, which is the conformitie 4of it with God himselfe, maketh it appeare that if God be faithfull, this his word must needs also be so: in that it resembleth him in his omnipotencie, for this power and arme of God neuer returneth in vaine, but doth all the worke of it. In his wisedome, giuing most perfect and sure directions, resoluing all doubtfull cases, and making wise vntounto saluation. In his puritie and perfection;Psal. 19.7.Ps 19:7 beeing an vndefiled and perfect law. In his omniscience; it searcheth the heart, discouereth the thoughts, deuideth betweene the marrowe and bone, Heb. 4.12. In his iudgement; acquitting beleeuers, to whom it is a sweete sauour of life to life: condemning Infidels, both here, and much more at the last day, Ioh. 13.48. In his truth and veritie; as here, and Coloss. 1.5. it is called the word of truth. 5. The ends shew the certaintie, and faithfulnes of it: 5it beeing the onelyonly meanes of regeneration, 1. Pet. 1.21. of begetting faith, Rom. 10. and consequently both of freeing men from hell and damnation, and of assuring them of that freedome: the onelyonly word that can supplie sound and firme consolation, yea setled and assured comfort vntounto distressed consciences: none of which ends could it euer attaine,Rom. 15.4▪Rom 15:4 if it selfe were vnsound, and vncertaine.

Now as it carrieth with it all these grounds: so are there without it a nūber more wherby we may confirme the same truth: as, 1. It is the foundatiō of the church▪ Eph. 2.20. against which if hell gates could euer preuaile, p. 1841the Church were vtterly sunke. 2. Hereunto hath the Lord tyed his Church as to an infallible direction; to the law, and to the testimonie: 2without which there is nothing but errour and wandring: ye erre not knowing the Scriptures.… 3. This truth hath beene aboue all other oppugned 3by Satan, Antichrist, heretikes, tyrants, yet neuer a whit of it was euer diminished: Salomons bookes may be lost, but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple, and that Ezra composed a newe Scripture, is to be reiected as a Iewish fable: Ezra might put together parcells of Scripture scattered, and compose them into bookes. But where were Ezechiel, Daniel, Zacharie, Hagge, or what were they doing to suffer all the Scriptures to be lost in their times? or where was the watchfull eie of God, could it winke, or nodde, or not see, or not preuent the perishing of his word vtterly from the Church? 4. This word hath beene so certenly sealed in the hearts of the 4elect of all ages, that where it once was harboured in truth, it could neuer be shaken out by any kind of most exquisite torture and torment. All which confirme the doctrine propounded most plentifully.

Obiect. But some bookes of the canonicall Scriptures are perished. Answ. Many indeede are reckoned, but they were either not canonicall, or the substance of them is still contained in the canonicall.

Obiect. But if God himselfe had written the whole Scripture, as he did the law, and had deliuered it to men (as he did the tables to Moses) then had there beene no doubt of the certaintie of it: but it was written by men. Ans. Yet is it as certaine as if God had immediately writ it with his owne finger: for holy men spake and writ as they were mooued by the holy Ghost: not as men, but Gods instruments, guided by extraordinarie, immediate, and infallible assistance of the spirit.

Obiect. In 1. Cor. 7.12. Paul saith, I speake, not the Lord. Ans. The plaine sense in one word is; I giuegive counsell in this case of mariage by collection out of the word; of which the word hath not deliuered any expresse lawe: and no more can be gathered of it.

Ministers hold it …ast.Vse. This doctrine is of speciall vse both vntounto teachers and hearers: vntounto teachers it affoardeth a twofold instruction. 1. if it be so faithfull a word, to hold it fast. 2. to hold themselues fast vntounto it. For the former, the teacher must looke that he lay such hold on it, as he neuer suffer it to be wrested from him: no danger, no fauour, no power, no subtiltie, may force him to vnfasten his hold: much lesse goe backe and recoile from it, or play fast and loose with it: or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word. Ieremie on this ground that he had a sure word, after he had beene smitten and stocked, he went not into p. 185corners, nor behinde the wall to speake the will of him that sent him: but as one that had laid faster hold on it, in tearmes of defiance and personall application to the stoutest and proudest of them, he vttereth with much boldnesse and plainnesse, what he had in commission.Ier. 20 2.7.Jer 20:2Jer 20:7 The like we read of Amos against Amaziah.Amos 7.14.17.Amos 7:14Amos 7:17 The like of the Apostles thorough the Acts, and their Epistles: and all vponupon this ground, that the Lord sent them with a faithfull word.

And if reasons will perswade to this dutie, we hauehave not a fewe. For 1. what sound comfort can any Minister finde in life or in death, but in beeing found faithfull? where was Pauls reioycing towards his death, but that he had fought a good fight, and had kept the faith. 2. Tim. 4.7.2 Tim 4:72. This faithfull word was not easily purchased vntounto vsus, but by the blood of many a faithfull man, both of Pastors and people, shed in our owne and other countries: and should the preachers of it esteeme lightly of so precious and so dear a purchase? 3. If the Pastor depart or be driuē frō the faithfull word, how can his people hold it? he is guiltie of all their Apostacie from the faith. Let the Pastor receiue such a blowe, the sheepe cannot but be smitten. 4. Looke on the danger, and Gods righteous iudgement on such teachers, as esteeme of mens words and writings aboue that is meet, in the meane time not embracing this word in the louelove of their hearts. God giues them ouer to beleeue and broach doctrines besides the word: all their learning hindreth not, nay rather armeth them to sticke fast to falshood and errors: and to defend doctrines of much loosenesse and libertie. Especially the iudgement of God is come vponupon the Romish Church to the vttermost, who because they lay this for a ground of their doctrine; that this word is not of it selfe faithfull and certaine,The lesse certen must confirme the more certen. vnlesse the Church, and Councels, and the Pope authorize it to mens consciences; and that any other word thrust vponupon the Church by the former authoritie, is eueryevery whit as faithfull as this: hence is their whole religion a mysterie of iniquitie and delusion: hence comes in intercession of Saints, worship of images, prayer to and for the dead, pilgrimages here, purgatorie hereafter, reuelations, masses, bread-worshippe, propitiatorie sacrifices, mixture of Moses and Christ, which is a doctrine cutting them off from Christ; who hauehave before cut off the authoritie and credit of the Scriptures which are the word of Christ: which fearefull iudgement let it mooue euerie Timothie, and Titus,2. Tim. 6.20. 2. Tim. 1.14.2 Tim 1:14 carefully to keepe the worthie thing which is committed vntounto them.

2. Euerie Minister is taught hence to hold him vntounto this faithfull word▪ for so he shall deliuer not things doubtfull and vncertaine,Hold fast vntounto it. but such as men may leane vntounto, rest, and (as we say) write vponupon. And this is insinuated by our Apostle, that that is a faithfull ministerie, which holdeth p. 186it selfe vntounto a faithfull word, such as is the sure anchor of mens soules, against which hell gates cannot preuaile. Such was the ministerie of the true Prophets: Ieremie saith, of a truth the Lord hath sent me, and bidden me speake these things: of the Apostles, who deliuered such things as they receiued of the Lord, and commanded vsus that if an angel from heauen, or a deuill from hell should bring (not a contrarie, but) a diuerse doctrine from that, to hold him accursed: yea of the Sonne of God himselfe, who said, my word is not mine, but my fathers. What horrible blasphemie then is daily practised in the Popish Churches? whose teachers calling these faithfull words a nose of waxe, send men to dumbe idols the teachers of vanities and lies, Habac. 2.18.yea to Apocryphall writers, to fathers, councels, Bishops, and Popes; as though the Scriptures had lost all their faithfulnesse; or as though the canons, decrees, summes, and sentences of men were more stable then that eternall truth, that shall outlast heauen and earth. Was this a faithfull word in Pauls time, and is it not so still? doth the sonne of the eternall father pronounce of his fathers word, that it is not onelyonly true but truth it selfe, and that not one iot of it can passe or faile? and is it any other then the voice of Antichrist, which shall say that it is no certaine word at least to me, vnlesse the Church say so? Shall the spirit of God call it a sure word of the Prophets and Apostles, and a word of truth, and shall we heare a wicked and lying spirit come out of hell, and say that this stabilitie and truth dependeth vponupon man? whereas, let God be true and euerie man a lyar: and that if those men whom they tearme the Church, change their minds or any sense in the Scripture,Cusanus. so doth the holy Ghost also. Let these owles flie the light of the Scriptures, as such as louelove to liue in darkenes: carnall religion must hauehave carnall props:Canon law a fitter rule for the Popish religion then Canonicall Scripture. like lips, like lettice, we say, and such a Church such lawes. As for vsus, let vsus as it standeth vsus in hand hold vsus vntounto this faithful word, and not in stead of it deliuer the vnfaithfull words of men, whether Philosophers, or fathers, or schoole-men. And is it not good reason that we should be tied to this word, when euen the Prophets and Apostles were?Isa. 8.1.16.Isa 8:1Isa 8:16 Isai must take a role and write, and binde the testimonie, and seale the lawe among the disciples: the commandement to Ieremie was preach the words that I shall tell thee. Ier. 19.2.Jer 19:2In the newe Testament they must heare Moses and the Prophets. Paul was separated to preach that Gospe… which was promised before by the Prophets, Luk. 16.29. Rom. 1.2.Luke 16:29Rom 1:2and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets. Act. 26.26.Acts 26:26Againe what ministeriall worke is it, which this word doth not most naturally and happily effect: for this is a sure instrument to beget faith, Ioh. 17.20 and to confirme it, Act. 15.32. to conuert soules, Psal. 19.7. and to saue soules, Iam. 1.22.

p. 187Now vntounto hearers this doctrine affoardeth also speciall vse of instructionPeople must attend to the faithfull word.

1. If it be so faithfull a word, euerie man must attend vntounto it, 2. Pet. 1.19. we hauehave a surer word, —to which yee doe well that yee attend.

2. To lay vp this word surely, as beeing the sure euidence of thy saluation, and of thy heauenly inheritance among the Saints.Hold it fast as the euidence of saluation. Men locke vp their euidences or convaiances of land in sure and safe places, delight often to read in them, suffer no man to cousen them of them, whatsoeuer casualtie come, these are by all meanes possible safegarded: and shall any man carelesly neglect such an euidence as this is, without which he hath no assurance of saluation, nor the tenure (out of his idle conceit) of one foote in heauen? a lame man if he hold not fast his staffe, falleth; and whosoeuer looseth his part in the word, looseth his part in heauen.

3. Here is a ground of thankfulnesse, in that the Lord hath not onelyonly vouchsafed vsus life, and glorie, and immortalitie, when we were dead,Be thankfull for it. and when nothing could be added to our miserie: but hath also giuen vsus such a constant guid and direction therunto: we might either hauehave groped after him in palbable darknes; or hauehave had such direction as might hauehave affoarded vsus lesse assurance and comfort; but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world, and out of that louelove chosen vntounto life: that the Sonne was sent to ransome them from sinne, and present them iust before his Father: that his spirit is sent out to regenerate them, and to further and finish their sanctification: that by his prouidence they are supplied in all their good: that by his power they are protected from all their euills. He might hauehave brought vsus to heauen and neuer hauehave let vsus know any of these comforts in earth; yet would he not so slenderly leaue his Church: but as our Sauiour noteth, he hath spoken and written this word that our ioy might be more full: which is one generall vse of the whole word of God.Testifie this thankfulnes. Now what can we doe lesse then in way of thankfulnes, 1. yeeld vp our selues to be directed by this faithfull word. 2. 1Beleeue it in whatsoeuer it commandeth, threatneth, or promiseth, in that 2it is such a faithfull word: and hereby we set also our seale vntounto it. 3. 3Constantly cleaue vntounto it in life and in death, and not to be so foolish as to be soone remooued to another Gospell: nor so fickle as children, to be carried about with eueryevery winde of doctrine, but hold fast such a stable truth so full of direction in all the life, and so full of comfort at the time of death: for it is as a fast and faithfull freind tried in time of aduersitie; standing closest to a man in his greatest necessitie. Obiect. There is no feare but we shall hold out whatsoeuer should betide, we are grounded p. 188and setled. Answ. But how many did in the fierie triall in Queene Maries time: scarce one in Cambridge, both the Vniversitie and Towne; or if one poore Townsman held it out in the flames, that was all.

Lastly both Teachers & hearers, must trie their doctrin by this touchstone: if it abide this touch, it is gold, it is a pure and faithfull word; if it be not according to this word, there is no light in it.

Which is according to doctrine,]

Here our Apostle both deliuereth another note, and setteth another marke vponupon the word; as also vseth another argument, why the Minister should hold, and hold himselfe vntounto the word of God deliuered in the Scriptures; because it is not onelyonly a faithfull word, vntounto which the faithfull may cleaue, and rest as vponupon a sure anchor: but also such a word as beareth the bell for the …itnesse of it, to institute, instruct, and edifie the Church, and members thereof: as if he had said, That word which is most fitted to edification and instruction, is to be maintained, and held fast, that it may be held forth before Gods people: but this is such a word: and therefore Ministers must hold it fast.

The word is eueryevery way fitted for the instruction of the faithfull. Reasons.Doctr. Whence we learne, that the word of God is his owne ordinance, fitted to instruct the elect in all necessarie truth, and doctrine: which is the very scope of our Apostle: and will otherwise also appeare, if we consider, 1. The wisedome of God, who hath in the bookes of 1Scripture comprised, and deliuered a most perfect rule of doctrine, concerning faith, and manners: to teach as both concerning God, our selues, and others, whatsoeuer is necessarie or profitable to be knowne to saluation. To the proofe of which serue all those places, where we read that it is able to make a man wise vntounto saluation: to instruct him to all righteousnesse: to furnish him to eueryevery good worke: to make him blessed, by inchoation here in this life, and consummation in the life to come: for here through patience and comfort of the Scriptures we hauehave hope, Rom. 15.4. and hereafter life eternall, Ioh. 5.39.

22. The merciemercy of God, who hath written mysteries aboue the apprehension of the Angels themselues, euen to the capacitie of the simplest, in things of absolute necessitie: whereas if he had but spoken the word, it had beene more then he ought vsus: but he hath written it, that we might ponder, and meditate of it: yea he hath translated it into eueryevery mans language, and so fitted it to edifie the more; so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine, or any other strange tongue: besides he hath brought it to vsus by an easie price, in one portable volume, that we might conueniently exercise our selues in it day and night. And that we might vnderstand those hard places, which for our exercise we shall meete withall in reading: and that we p. 189might be lead beyond the letter of the Scripture, to shew the life of it in the keeping of faith and good conscience, he hath appointed a Ministrie in the Church: and in all ages hath raised vp men of God, whome he hath furnished with the gifts of prophecie, and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained. For eueryevery manifestation of the spirit, is giuen to profit withall:1. Cor. 12 7. & cap 14.3.4. Eph▪ 4.11.1 Cor 12:7Eph 4:11 and he gaue some to be Apostles, some Prophets, &c. for the edifying of the Church, and the gathering of the bodie of Christ. 3. The power of God, who 3conuaieth such a power into this his ordinance,Heb. 4.12.Heb 4:12 as whereby it becōmeth so mightie in operation; so able to cast downe strong holds, and eueryevery high thing exalted against God: yea so strong at the weakest, as that by it alone the kingdome of darknes and of the deuill is bartered, and subdued, and Iesus Christ the Prince of peace set vp in his throne within the hearts of men.

Vse. Would any Minister edifie his people?There is no learning to this to edifie withall. let him hold fast this word: would he teach them Christ? this word testifieth of him: would he beget faith in them? this word must doe it, Rom. 10. would he destroie sinne in them? as Dauid said of Goliahs sword, there is none to that: so there is no sword of the spirit but this: would he raise the afflicted? hence may he speake a seasonable, and sauorie word to him that is weary: in a word, if a man will take the most compendious way to bring soules to heauen, let him obserue this rule of holding him to this word, which is ordained for doctrine. But if a man either for idlenes, or ease neglect the reading▪ and study of the Scriptures: or according to the vanitie of his heart, lay by this booke, and fall to the studie of Friars, or Fathers, and seeke to preach matters of more applause, or to get a name of learning; is in his profundities, curiosities, and such quainte deuises, as he meeteth withall in mens writings: this man leaueth the right way of edifying men in the waies of God, and is in his conceit wiser then his maker, who hath fitted this word for doctrine, and no other.

2. Hence note,The s…plest ought to be exper… in the Scripture, beeing fitted to their capacitie. that it is Gods will that eueryevery man should be expert in the Scripture, seeing he hath so fitted it for the teaching of the simplest. Which must force eueryevery man to examine himselfe, whether he hath found it such a fit word for doctrine: for he whose heart cannot iustifie the word in this propertie, is no child of wisedome. Many hauehave heard this word a long time; and yet vnderstand it not: hauehave learned little or nothing: are ignorant of Christ, and what he hath done but in grosse, and generall tearmes: hauehave attained no lasting comfort from the same. Where now lieth the fault? the word is fit to …each thee, the Ministerie stablished, and sanctified to the edifying of thee, all the gifts of the …eachers are giuen to profit thee. Why then ha…t thou not profited? p. 190Oh the sinne lyeth at thine own doore, in that thy selfe hast refused, or resisted instruction.Wisdome is easie to him that will vnderstād. It is not the obscuritie of the Scripture, but the darknes of thy blind mind, that hath hindred thy profiting. The word is as fit to teach thee as the choysest seed, is to take and grow with encrease, but thy soule is vnprepared: thy heart is as the stonie, or thorny, or high way ground: no seed can thriue in it, all the labour of Gods husbandmen is lost vponupon thee. Thy sinne hath suffered the word to loose the vertue and power of it in raising thee to life: the vaile is still on thy heart, and thou wilt not suffer it to be remooued, that the glorious light of Iesus Christ should shine vponupon thy soule. But marke thy fearefull estate all this while: For whosoeuer thou art, that perceiuest not the mightie power of the word in thy chaunge, and conuersion, be thou sure it is mightie in working thy ouerthrow and confusion. For God neuer speaketh but to saluation or perdition: the words of his mouth returne not in vaine, they are the sauour of life, or of death: they binde or they loose: they be the sentence▪ either of absolution or of condemnation: oh then thou that louest thy soule, deceiue not thy selfe: for if the Gospel be hid now, beeing a word so fit to teach thee, and thou hauing bin so long taught, and yet remainest vntaught still, vnchanged still inwardly,I may point with my finger, but I cannot giuegive the eyes to see what I point at. Aug. prolog. lib. de doct. Christ. vnreformed still outwardly: it cannot but be a fearefull brand that thou art as yet in the state of perdition; and that the God of the world hath blinded thine eyes vntounto destruction. And …l…tter not thy selfe in a course of securitie▪ because perhapps thou seest not thy danger: for this word cannot quicken thee, but thou shalt perceiue it; but it slayeth men insensibly; so as if thou findest not the life of grace wrought by it, thou hast great cause to feare and flie thy present estate.

3. The last vse is directed against the Papists, who hold that the Scriptures are,No imperfection or want in the Scriptures. 1. imperfect without tradition: 2. obscure and difficult. For the former: Bellarmines position i…, that all necessarie doctrine concerning faith and Christian life, is not contained in the Scriptures; but many things of this kind (that is,1 …om. lib. 3. cap. 3.4. necessarie things) are to be supplyed out of the traditions, either of the Apostles, or of the Church. And for the second; he affirmeth, that the Scriptures are not so plaine and easie to bee vnderstood, as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church: nay rather are so obscure, 1. …om. lib. 3. cap. 1.2.that euen in things necessarie to be knowne, they cannot without the instruction of the Church be vnderstood, no not of faithfull men. Against both which blasphemous positions this one of our Apostle opposeth it selfe; in that the word was euer fitted to the instruction of beleeuers, and did euer sufficiently instruct them in all ages, according to the age and state of the Church. Nay, this word beeing perfectly fitted, and sufficient p. 191for the instruction of the Church, when yet there were but the fiue books of Moses: are they not now much more sufficient and perfect, seeing the expositions of the Prophets, and the writings of the Euangelists and Apostles are added?

Obiect. But as then the Scripture was imperfect without the writings which after were added: so is it now without the decrees, constitutions, and traditions of the Church. To which I answer: that the written word was neuer imperfect; for when the newe Testament was added vntounto the old; it was made not more perfect, but more cleare; for euen then it was entire, if not in so many words, yet in the same sense and substance of doctrine. Let them a…ke then what the Scripture speaketh, of this and that, as the Baptisme of children, of Maries virginitie after Christs birth, of purgatorie, or what by the Scripture we may thinke of the vncircumcision of women, of infants dying before the 8. day, of the sauing of the heathen, &c. I answer, if the things of which they inquire be either false or fabulous, as that of purgatorie; or not necessarie to saluation, as that of Maries virginitie, the question is not of them; it is no impeachment vntounto the Scriptures to omit them, wherein we see many of the words and facts of Christ himselfe omitted: but if they aske of things more necessarie, if they be of absolute necessitie, these are taught fully and expressely, as the substance of all Christian religion. But for necessarie circumstances, and inferiour truth about them; the Scripture often (entending to prouoke our studie and diligence) is not so expresse; and yet is not wanting in teaching them; but by proportion and analogie. As in the example of baptizing of children, it is by proportion and consequence taught in Scripture, though not in so many syllables: as seeing that circumcision was administred to children, so by proportion may children. 2. Christ calleth them. 3. affirmeth that they belong to him, and his couenant, and therefore the seale belongeth vntounto them. 4. the Apostles baptised whole housholds, wherein doubtlesse were many children.

Obiect. But Apostolike men who writ the Scripture, had no commandement to write the word; or if they had, they had no intention to write a perfect rule to all the world: but writ occasionally either some historie,Pro re nata. as the Euangelists, or epistles and letters (as the Apostles) according to the condition of seuerall Churches, or men to whom they writ. Ans. …. They spake and writ not by priuate motion, but by instinct, which is equiualent to a commandement. 2. Although they writ occasionally, yet were they so guided by Gods prouidence, that whatsoeuer things the Church ought to beleeue, is clearely and largely deliuered in their writings.Adoro plenitudinem scripturae. Tertull. cont. Hermog. So as we may conclude this point with this sure rule: That the wise prouidence of God hath so furnished the Scriptures with sufficiencie, and cloathed p. 192them with perfection; that whatsoeuer they can alleadge to the contrarie, they are either contained in the Scriptures, or they are not necessarie.

As for the obscuritie of Scripture: We graunt not that the Scriptures be obscure, but that many things in them are difficult. The Rhemists vponupon 2. Pet. 3.16. that all Scripture is difficult, especially Pauls Epistles; whereas Peter saith, onelyonly that some things in Pauls Epistles were hard to be vnderstood, and not all his Epistles. Againe, they forget that the same Apostle Peter speaking of the Scripture,2. Pet. 1.19.2 Pet 1:19 saith, that it is a light shining in a darke place.

Some things in Scripture difficult how, and why.Now when we speake with the Scriptures that some things are difficult, we must take with vsus these three caueats. 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of 1God contained in them; or else from the lownes and weakenesse of man, whether vnregenerate, or regenerate. The vnregenerate person beeing in his naturall estate, is endued onelyonly with a naturall vnderstanding, so as the things of God are beyond his reach and compasse; they are foolishnesse to him, he cannot conceiue of them. The regenerate, although he hath an inward light of the spirit, which the other wanteth; yet these things euen to him are reuealed but in part; after an vnperfect manner, and in vnperfect meanes, vntill that perfect come: so as the best man is partly ignorant of the nature of the things themselues, besides his failing in the meanes, as the knowledge of the tongues, his studie, meditation, and labour herein. 2. Whereas they say▪ that this obscuritie is in things 2necessarie to be knowne; the truth is, that in all things necessary to saluation, the Scriptures are so euident in one place or other, as he that runneth may reade the seuerall points▪ 3. Whereas they say▪ that this obscuritie 3must be supplied by humane expositions and traditions. I answer, that the commentaries, and expositions of good men are not to be neglected, but yet so entertained as not simply arguing the obscuritie of Scripture; but rather our infirmitie and weakenesse, who cannot receiue a perfect doctrine perfectly. Againe, how were those purest Primitiue Churches directed, that wanted all those councels, decrees, decretalls, summes▪ & sentences, glosses, and determinations, which the Romish Synagogue would bind vsus vntounto as rules of faith binding the conscience? surely, they dare not denie but that there was more light, more grace, more zeale and pietie before such trash of theirs, which onelyonly brought in corruption and heresie into the Church, then euer was since, or is euer like to be vntounto the ende. We will also conclude this point, noting in one breath of Bellarmine three errors: 1. that he attributeth that to the Scriptures, which is to be ascribed to mans impotencie. 2. that the obscuritie he speaketh of p. 193is in things necessarie to saluation. 3. that supply must be made by humane expositions: whereas the right opening of Scripture,The sunne is seene by his owne light▪ is by Scripture.

That he may be able to exhort with wholesome doctrine]

Now we come to the ende of the former dutie, which is, that he who is to be set apart to this waightie function, may be fitted and furnished to all the parts of his calling: which the Apostle reduceth to two heads, according to the seuerall condition of the persons, with whom he is to deale: for all teaching is either the confirming and strengthning of sound doctrine, tending to the conuerting and confirming of the tractable: or else the infirming and weakening of false doctrine; seruing to the confutation and conviction of such as are refractarie, and gainsayers of the truth: neither of which can any man possibly fruitfully performe without diligence and setlednesse in the Scriptures, seeing that to these purposes he must hold fast the faithfull word. For the meaning: we must enquire, 1. what is meant by exhortation, & wherin it differeth frō teaching. And the difference chiefly stādeth in these 3. things. 1. euerie exhortation is teaching, but euerie teaching is not exhortation. 2. to teach, is more properly to propound out of Scriptures, & prooue by the Scriptures things to be beleeued or done: to exhort, is to incite & prouoke the hearers to the beleeuing or doing of things, so prooued by reasons and arguments. 3. Teaching is a former worke for the enlightening of the vnderstanding, and frameth the iudgement: and exhorting is a secondarie work more properly pearcing the affections, and so furthering the practise. Secondly, what is meant by doctrine: that is nothing else but the word of God taught: for that same which is here called wholesome doctrine, is in c. 2.8. called the wholesome word: and to shewe the identitie of them, the Apostle ioyneth them together,1. Tim. 6.3.1 Tim 6:3 If any consent not to the wholesome words of our Lord Iesus Christ, and the doctrine which is according to godlinesse, he is puft vp. 3. Why is this doctrine called wholesome? to which I answer, that that is wholesome doctrine, which beeing well prepared afore hand maketh the soule sound, and in good plight and liking: for it is a borrowed speach from the food of the bodie, to the meate of the soule, which is the word of God, here called wholesome doctrine: of which epithite something is to be spoken, but better occasion will be offered vsus in c. 2.1.

Doctr. 1. In that the word is called doctrine, Who be the teachers of holy doctrine.and no doctrine is without a teacher; it behoueth euerie man to repaire to the teachers of it. Now the teachers in the church, are either the great doctor of the chaire, who fully and sufficiently teacheth euerie beleeuer; and whose teaching is absolutely necessarie to the conuersion of men: or else his Ministers, p. 194who as so many vshers are set to teach all the formes of the Church; but so as vnderunder the Master; farre wanting and short of his abilitie; in themselues insufficient to bring men vntounto the sight of their saluation, and much lesse vntounto their perfection: not because they reade not the same lecture with the spirit, but because they can onelyonly teach the outward eare, not the inward: neither are they Gods to conuert (although the word be able to saue soules) as he is who in giuing the precept, giueth also power to learne, beleeue, and practise it.

Vse. Would any man be taught to saluation? not hauing this knowledge naturally he must get him these teachers. First, he must goe thorough these vshers hands, and then according to his proficiencie, the spirit shall take him into his teaching. But if a man will play the trewant, and sit at home when Gods free-schoole is set open, despising the teaching in the ministerie, conceiuing that he may by his owne studie or reading attaine perfection;foreign. he neuer climbeth into the highest forme; he neuer hath the high things of God reuealed by the spirit: who teacheth not now by newe reuelations or enthusiasmes, but hath erected a ministerie of the spirit, which euerie one must frequent that would be made wise to saluation.

Secondly, as this doctrine implyeth teachers, so doth it also learners, and schollers;Doctr. Teaching vsus that we must all of vsus become learners of this word and doctrine: for so long as there is doctrine and teaching on Gods part,EueryEvery man must become a learner of this doctrine. so long must there be an harkning and learning on ours: and the rather both because that which is said of all knowledge, that it is infinite, is much more true of this, for Gods commandements are exceeding large: as also seeing in this schoole we are to become not onelyonly more learned but better men. It may not therefore be with vsus (who when we are at the best are but in part good) as many, who after they hauehave learned a while, giuegive ouer, as though they were both informed and reformed sufficiently: but we must be still profiting and going forward, and climbing as it were from on forme to an other: so long as we liue, still aiming at somewhat beyond: for we may not conceiue of Gods schoole as it is in mens, which are fitter for boyes and children, then men of yeares: a shame were it for an old man to goe to schoole: but here whatsoeuer many an idiot say to the contrarie, that now they are too olde to learne, euerie man must waxe old in learning something daily: seeing the best man may farre excell himselfe both in wisedome and goodnesse. Thus Paul when he was an ancient scholler in Christs schoole pressed hard to things that were before him. And Dauid with other saints of God, prayed still to be taught of God, euen when they were well taught; as such as who the more they sawe, the lesse they could acknowledge.

p. 195Vse. In our learning of this doctrine, we must examine our profiting and progresse, least we be such dunces as Paul speaketh of, who were euer learning, and yet neuer came to the knowledge of the truth. And then we profit when we like good schollers hauehave passed our grounds and elements: and as the Apostle speaketh, when leauing the rudiments and principles of religion, we are ledde forward vntounto perfection:Heb▪ 6.1.Heb 6:1 and then are we ledde to further perfection,An examination whether we hauehave beene as fit to learne, as this doctrine is fit to teach. when wee hauehave taken out the two maine lessons of a Christian man, which Paul in euerie thing would be sure to keepe, euen faith and good conscience, by which two rules till a man be moulded and cast into this forme of doctrine, he is but a novice Christian, and a superficiall scholler in this schoole of Christ: the former of which implyeth the knowledge of the doctrine, and the latter the ordering of euerie particular action of life by it.

Now the examination of our selues by these notes will reprooue many of vsus as non proficients, who would be loth to be so deemed. For 1. 1whereas for our time and meanes (especially in this famous eie of the land) our profiting might hauehave enabled vsus to teach others; many of our selues had need be taught in the principles of religion: we cannot be gotten out of our A, B, C, & line of letters. If a master should for diuers years together painfully striue with a boy, and could neuer get him out of his letters, what hope were there of his reading? and much lesse of any skill in higher mysteries of learning. It is the case of a number of vsus. Many yeares hauehave the masters of the assemblies plainly deliuered doctrines, fitted to the capacitie of simple men, yea often repeated them, and often beaten vponupon them: yet a number that goe for Christians, are extreame ignorant in the principles of Christianitie. And whereas the Apostle implieth that we may measure our owne ability by our fitnesse to teach others: how fewe of vsus be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children? that cost and paines is ill spent, when after seauen yeares schooling a boy is not able to teach an other his letters: but many of vsus that hauehave beene …earers and learners in this schoole thrice seauen yeares and aboue, and yet (to omit our vnwillingnes) are not able in any sort to catechize our families.

Further, whereas he that is cunning in his profession, he can speake of it 2to good purpose, because he knoweth the mysteries of it; many of vsus cannot speake to any purpose, but when any speach of religion is offred are as mute as fishes; yea are greiued to be drawne to any speach of such things, because our weakenesse is thereby discouered.

Finally, were it so that we had proceeded but a little way in our profiting 3here, it would be with vsus as with schollers or prentises, who beeing entred a yeare or two, neede not alwaies the presence of their Master or p. 196Tutor for euerie action, but can of themselues doe something, especially in smaller matters, and of lower conceit; but many of vsus can goe no further then our Masters are present with vsus: we are not come so farre as to take out a lesson now & then by our selues; we cannot meditate, pray, conferre, to the increase of our knowledge: and therefore we may conclude against our selues, that we are but verie dullards in this doctrine. And what is the reason of all this, but that as negligent learners, we forget as fast as we learne? or as idle schollers we idle ou… our time otherwise, and allot the least time to this studie. Which requireth so much the more time, paines, care and diligence, by how much things more excellent be more difficult: besides that our helpes by nature are none at all to this, as to all other knowledge, and the benefit of it farre excelleth all other. Let vsus therefore stirre vp our selues, and be stirred vp, not to a smattering in this knowledge of God,2. Pet. 1.8.2 Pet 1:8 but to abound in it, as Peter willeth vsus. And seeing we are farre from our marke, let vsus aime at more fruitfulnesse in our age, and walke from strength to strength, from faith to faith, that so growing vp in grace, cap. 3.18.and in the knowledge of our Lord Iesus Christ, we may in due season be lifted vp vntounto our glorie.

The men of God in speaking of the word hauehave euer set some marke of excellencie vponupon it.Doct. 3. In that the Apostle calleth that here wholsome doctrine, which in the words before he called a faithfull word, and fitted for doctrine: Note that the men of God, when they fell into speach of the word of God, they spake not …lightly of it & away; but were hardly drawne from it without leauing behind thē some notable elogie or other vponupon it: Rom. 1.16. the Gospel, the power of God to saluation: Ioh. 6.68. Peter saith not, Master thou hast the word of God, but, thou hast the words of eternall life: & what a number of glorious things are ascribed vntounto it, see Heb. 4.12. mightie in operation, sharpe, &c. Hence according to their seuerall occasions are al those excellēt epithits ascribed vntounto it through the Scrip…ures, some of the penmen looking at the author, some at the matter, some to the qualities, some to the effects, and accordingly invest it with titles well beseeming it. And good reason had they so to doe: for,

Reasons.1. They considered that the word of God is the principall part of 1Gods name, which neuer could without great sinne be taken vp in vaine, but is to be taken vp into the thought, much more into the lippes with 2all reuerence and due regard. 2. They sound the power of it so forcible and comfortable in themselues, as that they could not chose but speake 3of it as they felt within the abundance of their owne hearts. 3. They saw the worke of it so effectuall vponupon others, and that to such ends, as not all the perfection of flesh and blood, nor the strength or wit of men and angels could compasse, as that they could not conceiue of it without admiration. 44. They saw it was such a word, as was to meete in the world p. 197with most harsh entertainement, and hatefull opposition; that Satan, sinne, and all wicked ones, heretikes, seducers, Atheists, and profane persons would resolutely resist it: besides, numbers that would account it foolishnesse, and that would take offence at it not a fewe: and therefore in great wisedome they were carefull, that it should carrie some maiestie with it.

Vse. Those that find such sweetnes in the word, as the Saints of old, cannot but with reuerent hearts conceiue and speake of it,As men seele the word in their hearts, so their mouthes speake of it. euer with signification of some eminent goodnes in it: yea if they conceiue it in the author, the word (euen of euill) will be confessed a good word, as in Hezekiah; and much more will the promises, be sweete in the tast. And if they acknowledge it in the most proper effects of it; oh how will they thinke and speake of it, as of a thing more necessarie then fire, and water? yea then the sunne in the firmament? How will they stirre vp others to tast also with them how sweete and good God is in it? These cannot come as men vse to come, but will be reuerent in the cōgregations, where such words are vttered, as Abraham when God spake vntounto him,Gen. 17.Gen 17 fell on his face: they will not rush vponupon the reading of it in publike nor priuate, without some lifting vp of the heart, and some gesture signifying that inward reuerence.

2. This argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word, either in the Scriptures,Scripturas non simpliciter, id est, ad esse ecclesiae, sed ad bene esse solū necessarias, nec tamen sufficientes disputat. Bellar. de verbo dei. lib. 4. cap. 4. What to iudge of the Popish spirit, speaking basely of the Scriptures. or in the Ministerie: once said Satan, hath God indeed said, &c. So the Papists speake basely of the word in the Scripture, calling it imperfect, obscure, contentious, a waxen nose, an inken diuinitie, &c. and therefore well may the letter of the Scripture be with them, but the life of it is farre from them. In like sort many profane wretches debase the word in the Ministerie, conceiuing it as a vaine word without profit; and boldly speake of preaching, as of talking: and others mutter because there is so much preaching, plainely shewing by their speaches that they neuer knew the sweetnes of it in their soules, and therefore as yet hauehave no part in it, nor in that life which it hath brought to light.

Doctr. 4. Whereas the Apostle is not contented that the Minister should teach but exhort also; it …eacheth Ministers to labour for this gift, whereby an edge is set vponupon their doctrine, & wherewith as with a goad they pricke on the affections of those that are vnderunder the yoke of Christ.Ministers must set an edge on their doctrine by exhortation. A difficult thing it is; for teaching is an easie taske in comparison of it; and yet so necessarie, as that all the ministeriall worke is called by this name, Act. 13.15. If yee hauehave any word of exhortation, say on. So Barnabas his whole sermon is called an exhortation: to shew, that he that laboureth not in this point, faileth of all his dutie. Whence are all those p. 198precepts, that the Minister should teach and exhort, 1. Tim. 6.2. and giuegive all diligence, as well to exhortation, as to reading, 1. Tim. 4.13. For the profitable performance of which, 1. eueryevery Minister must labour for conscience of his dutie: 2. for a pitifull heart toward sinners: 3. for experience of that he teacheth, that he may hauehave a flame in his own heart to kindle others by.Pectus facit disertos.

Vse. Many men thinke they need not be taught: but if they did not, they need exhortation. Others thinke it sufficient to be taught in generall tearmes, but to be vrged by exhortation, were to saue them whether they will or no.People must endure the word of exhortation. But it is not sufficient to know what is good, but to be led on to the practise; to which that we may be prouoked, the best of vsus while we are in our race need spurrs. For as Paul writ of Christians, the slownes and weaknes of whom (he knew) required exhortation, as well as doctrine; so that Christian that …eeth not his deadnes and continuall backslidings, knoweth no good by himselfe: yea, he that perceiueth not a spirituall heauinesse and slumber, daily oppressing him; without this meanes, (nay and with it also) that soule is cast on sleepe at least, if it be not dead in sinne. Besides the truth is, there is much knowledge eueryevery where, and so little conscience, as if knowledge and conscience could not stand together: but if men did make conscience of all the duties they know, yet were exhortation still needfull: seeing nothing was more vsuall with the Apostles, then to stirre vp in beleeuers such graces, as they thankfully acknowledged in them. 1. Thess. 1.3. the Apostle thankfully remembreth their diligent louelove ▪ see also Coloss. 1.4. collat. with 3.14.Col 1:4and yet cap. 3.9.10. by a wise rhetoricall preterition, exhorteth them vntounto it.