A Practical and Polemical Commentary Upon 2 Timothy 3-4

From a child thou hast known the holy Scriptures.

2. Observe, Young Timothies should read the Scriptures betimes. Those that are devoted to the work of the Ministry, should be seasoned betimes with Scripture-Learning, they must even suck it in with their Mothers milk. 1 Tim. 4.6. They must not give themselves to the Reading of Tristlers, as many young men that first begin with School-men, Controversialists, Fathers, Postilers, &c. This breeds so many Arminians, Socinians and Heretics; they are given up in judgment to believe lies, for contemning the Scriptures of Truth. As for the School-men they bring forth Cobwebs, fine for Threed, but of no use. They torture their Reader with abundance of vermiculate, rotten, hollow Questions, with many needless Queries and Ut • ums. One compares them to a man that hath bread and good wine hanging on both sides, yet himself sits hungrily gnawing a flint stone. One Austin amongst the ancients, and one Question amongst the modern Divines will yield more solid Divinity, then all the School-men with their vain disputations, Jejune distinctions, Quodlibetical, idle, curious, Sceptical Queries, and mere speculations, Yea, Bucer affirms that there is more Holiness to be found in Seneca, then in most of the School-men. They darken the Truth by framing all Religion according to the platform of Philosophy, confounding the principles of Divinity and Philosophy together. Yet by men that are solid, seasoned, sanctified, some good may be picked out of them, which shows the folly of the Papists who cry. Plus apud se valere unum Lumbardum (Scholasti • ae disciplinae Patrem) quàm centum Lutheros, ducentos Melancthones, tree • ent • s Bullingeros, quadringent • s Martyrs, quingentos Calvinos.

2. Others prefer the reading of the Fathers before the sacred Scriptures. Though we Reverence the ancient Fathers, and bless God for their Light, yet the Ancient of days is more ancient then they, and his word is to be preferred before all their writings; for they were men, and had their naevos, their failings and infirmities, as other men. One • ound reason drawn from Scripture, is of more worth and weight then the saying of a thousand Austin's, Origen's, Chrysostom's, &c. Men had need to be well grounded in the Scriptures, before they read the Fathers; for we should try the Fathers by the Scriptures, and not the Scriptures by the Fathers. He that will not believe Moses and the Prophets, will not believe though one arose from the dead.

[See Rules for Reading and citing the Fathers. Perkins 2. Vol. Problem. 1. p. 486. D. Hills Serm. on Ier. 6.16. p. 24, 25. Mr. Trapps Com. on 2 Tim. 3.16. Weems Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luther's Colloq. English. cap. 29.]

It is well observed by a Pious and experiencit Divine, that it is a most worthy travail for Students in Divinity, to refer all their study, first for the true sense of Scripture which only will make a man a grounded Divine, able to teach the truth, and confute error.

2. For the right use of it in himself and others, for amendment of life and all good duties. This course have I by experience (saith he) found profitable, and resolved upon, viz. to be diligent in reading the holy Scriptures, and of them at the least 4. Chapters daily, in like manner (for the increase of my knowledge) to spend 3. hours in the fore-noon in searching out the sense of the hardest places, as two in the after-noon in searching out the propriety of the Tongues, and other two in perusing the Tracts and Commentaries of learned men; one in Meditation and Prayer, and what time remains, to spend the same in brotherly conference.

3. Observe, That women and children may and must read the Scriptures Timothy a child knows the Scriptures, and his Grand-mother and his Mother taught him. Priscilla a woman instructs eloquent Apollos. Act. 18.26. God commands men, women and children to hear and learn his law. Deuteron. 6.6, 7, 8. and 31.12. and God promiseth it as a special privilege, that in Gospel-times all shall know him from the greatest to the least. Jeremiah 31.34. All that expect eternal life, are commanded to read the Scriptures, but women and children expect eternal life as well as others, therefore they must read the Scriptures. John 5.39. God would not have us strangers to his word, he would have it not barely lodge for a night, but dwell in us, and that not only sufficiently, but richly and abundantly. Colossians 3.16. and therefore 'tis that he blames his people, that when he had preached to them the Magnalia legis, the great and choice things of his Law, yet they accounted them as strange things. Hos. 8.12.

4. Observe, That the Scriptures are not so dark as some would make them, if women and children must read them, then sure there's something plain in them. As there are Depths in them where the Elephant may swim, so there are Fords where the Lamb may wade. The plainness and perspicuity of the Scripture is so fully proved by others, that I shall refer you to them for satisfaction. See Mr. Leighs Body of Divinity. l. 1. c. 8. p. 99. B. Vshers Body of Divinity. p. 21. Hildersham on Psalm 51.6. Lect. 102. and Lect. 144. p. 768. Cameron. de controvers. Iudic. cap. 10. pag. 598. Folio. Walaeus Loci come. p. 143. &c.

The Holy Scriptures. By the Holy Scripture is here meant principally the Old Testament. For the New Test. (at least all of it) was not written when Timothy was a child, the Canon was not then completed. Hence Observe,

That the Scriptures of the Old Testament are the word of God ; and so are useful for us still. Many Sectaries cry out of the Law, and the Old Testament as a low, poor, mean thing; when the Holy Ghost here calls it, The Holy Scripture, which is able to make us wise unto salvation. How contrary is the Language of these profane men to the Language of God's Spirit? This is a great Controversy in our days, I shall therefore.

• 1. By Arguments prove the Old Testament to be Authentic, and still in force.
• 2. I shall answer all the Anabaptistic Cavils that are raised against it.
• 3. I shall make some brief Application.

1. The Scriptures of the Old Testament are of Divine Authority, Canonical, a Rule of Faith and good Life, which appears thus.

1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life, must needs be of Divine Authority, and ought still to be observed by us. but Christ and his Apostles have commended the Old Testament to us as a Rule of Faith and good Life Ergo, The Major no Sober man will deny. The Minor I prove; First from John 5.39. Christ sends us to the Old Testament, and bids us search those Scriptures, (for the New Testament was not then written;) Now to what end should we search them, if they were of no validity. So Paul tells us, Romans 15.4. Whatsoever things were written afore-time ( viz. in the Old Testament) they were written for our Learning. Apollos is commended for his admirable dexterity in opening the Scriptures of the Old Testament, Acts 18.24.

2. Christ and his Apostles (to show the Divine Authority of the Old Testament even in Gospel times) did fetch Arguments out of the Old, to confirm many points of Doctrine and Practice, when some doubted whether Christ were the Messiah, Christ proves it out of Isaiah 35. & 53. and 61. when others Questioned the Resurrection; Christ confutes them out of Exodus 4. I am the God of Abraham, Isaac and Jacob. When a Question arose about Divorcements, Christ hath recourse presently to the Old Testament, and alledgeth those words, Genesis 2. For this cause a man shall leave Father and Mother, and they two (not they twenty, as the Polygamistical Anabaptists would have it) shall be one flesh. So when the Pharisees accused Christ's Disciples for breach of the Sabbath, Christ presently defends them with an Old Testament proof, Matthew 12.3. compared with 1 Samuel 21.6. So when the Scribes and Pharisees taught for Doctrines the Precepts of men, Christ confutes them, out of Isaiah 29 13. When Christ would teach men to deal justly and to do as they would be done by, he proves it from the Law and the Prophets, which comprehend the whole Old Testament, Mat. 7.12. So did Paul, Acts 26.22. and 28.23. he taught nothing but what was written in the Law and the Prophets. So Ephesians 6.2, 3. and Peter confirmed what he said out of the Old Testament, 1 Peter 2.4. and 1.1, 15. When Paul would fright men from murmuring, he brings an Old Testament Example, 1 Cor. 10.6.11. All these things are written for our Example. So he proves Justification by Faith out of the Old Testament, by Abraham's being justified by Faith, Rom. 4. He proves the maintenance of Ministers to be due, from the Law, 1 Cor. 9.7, 8. All this proves that the Old Testament is not abrogated.

3. The Word of the Lord endures forever, not a Jod or tittle of it shall pass away till all be fulfilled, Matthew 5.18. But the writings of Moses and the Prophets are the Word of God; Hence they are called, His Statutes, his Testimonies, his Law and his Commandments, and in our doubts we must to the Law and Testimony as our Rule. Isaiah 8.20. and Peter tells us (2 Peter 1.19.) that we have a more sure word of Prophesy (speaking of the Old Testament) whereunto ye do well to take heed as to a light shining in a dark place: and if they do well that take it for their Rule and Guide, then they do ill that reject it, to follow some Ignis fatuus, some New-light of their own inventing.

4. He that denieth the Old Testament (when it crosseth his Lusts) will when a Tempation comes deny the New Testament also; for the Penmen of the Old Testament were inspired with the same Holy Spirit of Truth, as were the Penmen of the New.

There is but one Spirit, 2 Corinthians 4.13. and it cannot speak Truth in Paul, and falsehood in Moses ; but the same Holy Spirit which spake by Peter, Paul, John, &c. Spake also by Moses, Isaiah, David, Jeremiah, Luke 1.70. Hebrews 1.1. 2 Peter 1.21. Question one, and you will quickly question all; Question Moses, and you will question Matthew ; Question Matthew, and you will question Paul ; till at last with the Quakers you have cast off all. For what is the Old Testament but the New obscure? And what is the New Testament but the Old made plain? both have an eye to Christ, they being saved in the Old Testament by believing that Christ would come, and we in the New by believing that Christ is come. So that, deny one, and you will quickly deny both.

5 The Anabaptists themselves who cry out most against Old Testament proofs, yet are as ready as any to borrow proofs from thence, when they think it may make for their advantage.

Thus the Anabaptists in Germany (that cried down the Old Testament, yet) went about to justify their rising against their Superiors from the Example of the Israelites rising against Pharaoh, and when we demand what grounds they have to preach without a call, they can then cite, Numbers 11.25. 2 Chronicles 17.7. Joel 2.28. I hope they will allow us the same Liberty which they take themselves, and when we cite Old Testament proofs against Tolerations, and for punishing blasphemers with death, they will not be offended.

6. How shall we be able to convince a Jew that Christ is the true Messias? It must be out of the Old Testament, (for the New he will not believe) Now that Christ is already come, according to the Promises and Prophesies of him, is as clear as the Sun, by Old Testament proofs.

1. He came into the World at the time foretold, Daniel 9.24. after seventy weaks ( i. ) forty nine years the Messiah shall come, therefore the Messiah is now, for from that time till now is two thousand years and more as appears by History.

2. The place of his Birth was foretod, Micah 5.2. and accordingly Christ was born at Bethlehem, Matthew 2.6.

3. 'Twas prophesied that he should be meek and lowly (not a glorious earthly King that should come with fire and sword to subdue Kingdoms) Isaiah 42.2. Zech. 9.9. accordingly he was so, Matt. 11.28.

4. 'Twas prophesied that he should be crucified, Psalm 21. Isaiah 53. and he was so, Matthew 26.3. 'Twas prophesied that he should rise again Psalm 16. and he did so, Matthew 28. and God's judgments on the Jews to this day, who desired his blood might be on them and their children, and it is so, for at this day they are a cursed, scattered, contemptible people: This Argument convinced a Jew fourscore years ago in England. Thus we see the necessity of the Old Testament in this respect. [See more Reasons in Master Rowles Confession of Faith. p. 30.31, &c.

An Answer to the Anabaptistical cavils against the Old Testament.

Objection If the Old Testament be not abrogated, then we are still bound to Circumcision, Sacrifice, and other Legal Rites.

Answer, It doth not follow, for though these Jewish Ceremonies are now abolished, yet it may be useful to know them, though we are not bound to the Practice of them.

1. That we may see what the Jewish Paedagogy was, and how God ruled his Church then.

2. That we may be thankful to God who hath set us in a better condition, and eased of all those tiresome journeys and costly sacrifices. Now what fallacious arguing is this? because the Types and Sacrifices of the Old Testament are abolished. Ergo, all the Old Testament is abolished. Every freshman can tell them, à parte ad totum non valet Argumentum, E. g. Some compounded Anabaptists are notorious Heretics, shall we therefore conclude that all are so? All that they can gather is this, That since the Ceremonial Law is ceased, Ergo, something in the Old Testament is ceased. This no man denies, but under this pretence to cast off all the Old Testament wherein are so many excellent instructions tending to Faith and good Life, is most unjust and ungodly dealing; and this may serve in Answer to that Socinian Argument from Heb. 8.13. and 7.18. where the Old Covenant is said to vanish.

Answer, The Apostle speaks not there of the Doctrine of Moses and the Prophets as if it should vanish, for then he should contradict himself, Acts 26.27. and Christ Luke 24.27.44. and Peter, Acts 10.43. but he speaks expressly of the Ceremonial Types and Sacrifices, which he calls, V. 5. Shadows of Heavenly things, but Christ the Substance being come, those shadows are gone, Colos. 2.16.17.

2. Objection, Matthew 11.13. All the Prophets and the Law continued (say they) but till John.

Answ. We must distinguish of these Terms the Law and the Prophets.

1. Sometimes they are taken Generally for the whole Body and Canon of the Books of the Old Testament.

2. Sometimes for those Legal Sermons and Types of the Messias to come, and in this latter sense the words are hear to be taken. q. d. The things which the Prophets foretold of Christ and the Types of him in the Law, began to be fulfilled in the time of John, and therefore there needed now no more predictions, but a manifestation of the Messias to Israel, which was John's Office to do, John 1.29. the Prophets shown that Christ was to come, and John shows that he was now come. So that here the Anabaptists run into the former fallacy, which Christ speaks of; the Types, and part of the O. T. they apply to the whole, in which are many Evangelical Sermons of the Prophets.

3. Objection. 2 Corinthians 3.11. The Vail is taken away by Christ.

Answer, By the Vail is not meant the Law of Moses (as Socinus would have it) but the blindness and hardness of the Jews, which by their conversion should be taken away, V. 16.

2. Suppose he should speak of the Ceremonial Law, must therefore all the Law be abrogated?

3. Suppose he should speak of all the Laws of Moses (which will not be granted) shall we therefore cast off all the Old Testament, as the Prophets, Psalms, &c. God forbid. The New Testament doth not abrogate but illustrate the Old, and makes things clearer. Christ is the substance of both; all the Sacrifices were but Types and shadows of Christ the true Sacrifice. 'It is necessary therefore to read both, for many things in the Old Testament help to illustrate the New, and many things in the New Testament help to illustrate the Old.

4. Objection, Isaiah 54.13. All thy people shall be taught of God, Ergo there is no need of the Old Testament.

Answer, Nor of the New neither if these words should be taken Simply according to the Letter. If the single teaching of God's Spirit were sufficient as the Quakers say the Light within them is, then farewell Old and New Testament both, and such high attainers there are (in their own conceits) that have cast off both: But the words are to be taken Comparatively : In Gospel times they shall not be so much taught by men, as by God himself; he by his Spirit will bless and water the labor of his Ministers, and will teach us effectually the mysteries of salvation.

Now what is here to overthrow the Old Testament? because in Gospel times God's Spirit shall accompany his Ordinances and make them fruitful; Ergo the Old Testament is abolished. This is Anabaptists Logic.

2. I answer ad Hominem. Is not this an Old Testament proof, and if it be abolished, why do you make such use of it against the Scriptures and the Ministry?

5. Objection, Christ is the End of the Law. Rom. 10.4. Ergo 'tis now abolished.

Answer, Christ hath put an End to the Ceremonial Law, because 'twas but a shadow of him who was the Body, Truth and Substance, John 1.17. Col. 2.17. but he hath not abolished the Moral Law, Matth. 5.17. 'It is still to us a Rule of Obedience. Christ is Finis Legis perficiens, non interficiens, the perfecting and consummating end, but not the destroying and abolishing end thereof.

6. It may be profitable (say the Socinians ) but 'tis not necessary to read the Old Testament.

Answer, Whom shall we believe, blasphemous Socinus, or our blessed Savior?

1. Christ commands us to search the Scriptures of the Old Testament so that 'tis necessary to read them, Necessitate praecepti.

2. It is able to make us wise to salvation, 2 Tim. 3.15. and so is necessary, Necessitate medii.

3. Necessitate Signi, 'tis a sign we are Christ's sheep, when we hear his voice, and that we are blessed indeed when we can meditate in his Law night and day, Psal. 1.1, 2.

Object. There is sufficient for our salvation revealed in the New Testament. Ergo, there's no need of the Old.

Answ: God knows what is sufficient for man, better then we; he could have comprised his word in a lesser Volume then the N.T. but since in his wisdom and goodness he hath provided not only sufficiently, but abundantly for our direction and comfort, we may not quarrel at his goodness, but do our duty, and answer his bounty with obedience,

[These are the chief Socinian Cavils, if any would see more, he may peruse Brochmand C C. Tom. 1. de sacra Script. Q. 5. p. 77. & 83. Altingius loci come. Tom. 1. P. 2. p. 281. Hornbeck contra Socin. l. 1. c. 4. Sect. 1, 2, 3. Arnoldus cont. Socin. cap. 1. p. 4, 5, &c. and Mr. Lyford, Plain man's Senses exercised, cap. 2. p, 40, &c. ]

Use. 1. Serves for reproof to those Manichees Marcionites, Valentinians, Carpocratians, Arminians, Socinians, Anabaptists, and Libertines of our time who decry all arguing from Old Testament proofs; as Legal, antiquated and childish. This is, and should be matter of deep Lamentation to us. Psal. 119.136. 'It is time for the Lord to arise when men shall destroy all his Laws. Psal. 119, 126. The Court-Bishops went about to destroy the second and the fourth Commandments, (in their Practice especially) and God hath cast them out; a Sect are now risen, that go about to destroy all God's Laws, they will certainly fall. The more they oppose and disgrace it, the more by an holy Antiperristasis, we should love it. Psal. 119.127. So shall we have Peace, and nothing shall offend us. Psalm 119.165. As our Savior prayed for the persecutors of his person, Father forgive them for they know not what they do; so shall I pray for those that oppose his Truth revealed in the Old Testament, Father forgive them, for they know not (or at least consider not) what they do. Why? what do they? They open a gap to abundance of sin and profaneness; for how many sins are there which are expressly condemned in the Old Testament, which yet are scarcely mentioned in the New. E. g. How oft is the profanation of the Sabbath forbidden in the Old Testament, and the profaneness of it threatened with death, and the due observers of it blest and encouraged. Now if the Old Testament were abrogated, we should be at a great loss in this respect, since the New Testament speaks very little to this point; and one great reason is because so much was said for it in the Old Testament, which still stands unrepealed.

2. For the condemning of Usury and oppression, how full is the Old Testament? yet Usury is scarce mentioned in the New Testament.

3. How then should Magistrates put Blasphemers, Adulterers and witches to death, since the scriptural warrants which make these crimes Capital, are contained in the Old Testament, and not in the New?

4. Then it would not be unlawful to marry within the Degrees forbidden in the Old Testament, and not in the New, hence some Sectaries have maintained that 'tis lawful to marry within the Degrees forbidden in the Old Testament, &c.

2. Since the Old Test. is the very word of God, and there are contained in it so many excellent promises to support our faith, and so many precious Truths and Commands for the direction of our lives; oh let us read it, study it, meditate in it night and day. Psalm 1.1, 2. As Ministers must preach the whole counsel of God to their people. Acts 20.27. so people should desire to hear and know all God's counsel revealed to us in the Old and New Testament, things revealed concern us. Deut. 29.29. • ince we have Moses and the Prophets we must not expect Revelations. Luke 16.29 This is that foundation upon which all the faithful must build. Ephesians 2.20. being built on the foundation of the Apostles and Prophets. (i. e.) on the Doctrine of the Scriptures of the Old and New Testament, a house without a foundation will soon fall. He that knows not God's will revealed in Scripture, must needs miscarry Hence 'tis that Christ would not have us barely. read, but search the Scriptures ( John 5.39.) of the Old Testament, where we shall find many excellent Lessons.

1. There we may see the glorious work of Creation, how God made man holy and happy, how we lost this happiness, and how by Christ we are restored again. Gen. 3. and 2. To fear us from sin, here we may see God's judgments on the Old world, Sodom, Pharaoh, Egypt, Jerusalem, and Lots wife, whom Christ commands us to remember. Luke 17.33. and if we must remember her why not all the rest of these examples which are recorded in the Old Testam.

3. Here are many sweet promises to quicken us to obedience. Deut. 28.1. to 15.

4. Here are Precepts for practice to direct us in our duty.

5. Here we may see the examples of God's servants walking up to those Precepts, and how wonderfully God preserved them in their integrity. Here you may see Abraham's Faith, Lots Hospitality, Job's Patience, David's Zeal, Joseph's Chastity, Noah's Righteousness, Moses his Meekness, Joshua 's Valour, & These must be as so many goads to quicken us to the like Graces, and as so many Looking-glasses for us to dress ourselves by.

6. The Old Testament gives great light to the New, there is a mutual Harmony and agreement between them, so that like stones in an Arch, they strengthen and hold up one another. We cannot so well understand many places of the New Testamentt, unless we compare them with the Old. Hence Christ oft speaks, and the Law. John 1.17. and and 5.46. Luke 24.27, 44. who could understand that dark Epistle to the Hebrews, which is even composed out of the Old Test. it's Types and Allegories, if he have not some insight i • the Old Test. So John 3.14. cannot be understood without some knowledge of the brazen Serpent mentioned in the Old Test. The Old Test. in many things is larger then the New, and so is very needful to be known. There's Physicks in Genesis Job, Psalms.

2. There's Ethics in Proverbs and Ecclesiastes, for the right ordering of our lives.

3. Politicks in the Judicial Laws of Moses, very useful for the well-ordering of a common-wealth.

4. There is in the Old Testament the best, pleasantest and truest of Histories, from the beginning of the world to our Savior's time; here we have the Rise and Ruin of many famous Kings and Kingdoms, for the space of nigh 4000. years, exactly and faithfully (which is the life and glory of History) set forth unto us. Other Histories may be excellent, but Scripture-History excels them all. Let us then embrace the Scriptures of the Old Testament, as the good word of God, written for our Learning, and a word that still speaks unto us as unto Children. ( Heb. 12.5. and 13.5. 1 Cor. 10, 11.) in Doctrines, Exhortations, and Comforts. And since Old and New Testament are both the infallible word of God, let us receive it with all Humility and Thankfulness, as an Epistle sent to us from the great God. Here is the Fountain, the Life, and all the Treasures of wisdom included. Here is all things needful for our salvation, in it is nothing superfluous or vain; but a sweet harmony and agreement of all parts, and therefore is to be wholly received by us: for as the Philosopher delights in all Aristotle, the Physician in Galen, the Orator in Tully, and the Lawyer in Justinian ; so and much more should a Christian embrace the whole Bible, and welcome it with 〈 in non-Latin alphabet 〉 , prizing it as one of the choicest gifts which ever God gave to the sons of men. How zealously did our Fore-fathers (considering their light) affect the Scriptures? when one of them in the beginning of the Reformation gave a load of Hay for a piece of the Epistle of Saint James in English. How will their forwardness condemn our backwardness, and their zeal our Lukewarmness?

The Holy Scriptures, &c.

So here what a large Encomium and high commendation the Holy Ghost gives of the Scriptures, even such as is given to no other book in the world besides.

1. He commends them in respect of one special property and adjunct. viz. their Holiness. The Holy Scriptures.

2. From their Effects, they are able to make us wise unto salvation.

3. From their

• Authority, Verse 16, 17.
• Utility, Verse 16, 17.
• Perfection. Verse 16, 17.

〈 in non-Latin alphabet 〉 , The Holy Scriptures. 'It is not simply 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . Those eminently holy letters, those sacred Scriptures; the article is emphatical, and therefore the Holy Ghost to distinguish these sacred writings from all profane writings, gives them such Adjuncts and Epithets as are incompatible to all other writings whatsoevr. Now the Reason why God would have his word written is this, viz. that it might be kept the better, and be propagated to posterity, and be more easily kept, and vindicated from corruption then Revelations could have been. 2 Peter 1.19.

Observe, The word of God is holy Scriptures ; this is it's proper Adjunct and excellency, 'tis holy, Rom. 1.2. They are perfectly holy in themselves, all other writings are profane further then they draw some holiness from them, which yet is never such, but that their holiness is imperfect. Now the Scriptures are called holy in five respects.

• 1. In respect of their Author and principal cause. viz. the most holy God.
• 2. In respect of the Pen-men and instrumental cause, they were holy men of God. 2 Pet. 1.21.
• 3. In respect of their matter, they treat of the holy things of God, they teach nothing that is impure or profane. They teach us Holiness in Doctrine and Practice. They call upon us for Self-denial, Universal obedience, and teach us to do all things from holy Principles, and for holy ends.
• 4. In respect of their End and Effect. viz. our sanctification. John 17.17. by reading, hearing, and meditating on God's word, the Holy Ghost doth sanctify us. Psalm 19.8, 9. The word of God is not only pure, but purifying, not only clean per se, but effectively a cleansing word.
• 5. By way of distinction and opposition, they are called Holy to distinguish them not only from human and profane, but also from all Ecclesiastical writings. They have their naevos and must have their grains of allowance, but the holy Scripture is pure and perfect.

1. This must teach us to bring pure minds to the Reading, hearing, and handling of God's holy word. The word is pure, and therefore calls for a pure frame of Spirit in him that reads it: for as no man can rightly sing David's Psalms without David's spirit; so no man can rightly understand the word of God, without the Spirit of God. Carnal, sensual hearts, and such divine spiritual works will never agree. A vessel that is full of Poison, cannot receive pure water; or if it could, yet the vessel would taint it. 'It is not for unclean beasts to come nigh these sacred fountains, lest they defile them with their feet.

2, Take heed of profaning the holy Scriptures by playing with them, or making jests out of them. It's a dangerous thing, Ludere cum sacris. See 7. sorts of profaners of the holy Scriptures condemned, in Mr. Trapps true Treasure. Chap. 4. Sect. 1. to 8.

3. Love the Scriptures for their purity, as God is to be loved for his purity, so is his word. Many love it for the History, or for novelty, but a gracious soul loves it for its purity; because it arms him against sin, directs him in God's ways, enables him for duty, discovers to him the snares of sin and Satan, and so makes him wiser then his enemies.

Which are able to make thee wise unto salvation.

In these words the Apostle commends the Scriptures from the effect. viz. because they are able to make us wise not only in Temporals, but in Eternals; they teach us not earthly, but Heavenly wisdom, even such as will never rest till it have brought us to salvation. q. d. O Timothy, I am now dying, and ready for Martyrdom, thou must therefore expect no more teaching from me, this may trouble thee (as the loss of Elijah troubled Elisha, when he saw his Master taken from him into heaven) yet be not despondent, for though thou lose me, yet thou hast a better Teacher in my stead. viz. the Holy Scriptures which are able to make thee truly wise, and to furnish thee with all Ministerial requisits.

Observe, The word of God alone is able to make us wise unto salvation. Psalm 19.7. Luke 16.28, 29. John 5.39. and 20.31. James 1.22, 25, No other knowledge can bring us to salvation, but only the knowledge of the holy Scripture. This excellency is proper and peculiar only to the word of God. Aristotle, Plato, Socrates, Epictetus, Seneca, Plutarch, may teach us Moral wisdom; but not a word of Christ or salvation by him to be found therein. But the knowledge of the Scripture, brings us directly to Christ, and by consequence to salvation, which is the only true wisdom. John 17.3. Acts 4.12, it will save a man and his house. Acts 11.14. This made the Apostle prefer the wisdom of God in the Gospel, before the wisdom of this world. 1 Cor. 2.6, 7. the Virgins that walked according to this Rule are called wise. Matth. 25. True wisdom consists in finding the way to blessedness, and walking in that way to the end. Psalm 2.10, 11, 12. Deut. 4.6, Prov. 15.24. and 19, 20. Ier. 6.16. Ephes. 5.15, 16. they die fools and beasts, how politick soever they have been for worldly ends, if they have not provided for eternal salvation. Psal. 49. ult. Prov. 5. ult. Ier. 8.8, 9. and 17.11. Luke 12.20. This Doctrine like a two-edged sword, cuts both ways.

1. It cuts down the Papists on the one hand, who deny the Scriptures to be a perfect Rule of Faith and Manners, and therefore they add many old, mouldy, mouth-eaten, superstitious Traditions to be believed as necessary to salvation: and so come under the curse of Adding to God's word. Deut. 4.2. Prov. 30.6. Revel 22.18. They also deserve sharp reproof for keepinng the Scriptures from the common-people and by consequence from salvation, contrary to God's express command, who would have all without exception of rich or poor to read his word. Deut. 6.6, 7, 8. and 31.12. John 5.39. Colos. 3.16.

2. It cuts down the Sectaries on the other hand, who deny the perfection of the Scripture, and cry up up their own perfection, their own dreams, and fancies. If the Scripture be able to make us wise to salvation, to what end then serve these Ignes fatui, but to lead men out of heavens path? such have no true light in them. Isaiah 8.20. and if Paul durst not publish any New-light besides or beyond the Scripture, but kept close to the Rule, and preached only such things as were revealed in the Prophets. Acts 26.22. how great then is the presumption of the Pharisees, of our time, who dare do that which Paul durst never do?

2. It may be a singular encouragement to us to be much in Reading and Meditation on the word. 'It is not Plato, Plutarch, &c. that can make us wise to salvation (though they are useful in their kind, and we may learn many excellent lessons from them) yet since we cannot find the name of Christ there, it must abate our delight in them, as it did Saint Austin's in the reading of Tully. If you will be wise indeed, Read the Holy Scriptures, they will make you savingly wise, they will teach us all things necessary to salvation, and what can we desire more.

[See how the knowledge of God's word excels all other knowledge in sundry particulars. Hildersham on John 4.21. Lect. 34. Doct. 3. and Lect. 36. Doct. 6.]

Through Faith which is in Christ Jesus

That is, by faith whose Foundation and Object is Christ with all his benefits. The holy Scriptures though they instruct us sufficiently unto salvation, yet cannot save us without faith.

Observe, The word of God cannot save nor profit us without faith. Such is our blindness, deadness, dullness, yea enmity against the Word, that without Faith we cannot see, conceive or receive it, 1 Cor. 2.14. Rom. 1.16. Heb. 4.2. John 3.19, 20. If a man offer us never so good an Alms, yet u • less we have an eye to see it, with a hand and heart to receive it we are never the better for the tender of it. So that no Faith, no salvation, this is the condition of the Covenant of Grace, without which we have no interest in Christ, as is clearly and learnedly proved by a Reverend Divine of ours. Oh then make much of this Grace, preserve her, and she will preserve thee: exalt her, and she will exalt thee to Honor. As David said to Abiather, so Faith saith to us, abide you with me, fear not; for he that seeks my life, seeks thy life, but with me shalt thou be in safety, 1 Samuel 22. ult. This is the Mother of all our Graces, the Fountain from which they flow. All Grace is in Faith Originally, Radically, Fundamentally, Virtually. 'It is the primum mobile which sets the other wheels agoing. 'It is that work of God which contains all other good works in it, John 6.28, 29, 40. All duties, all doing and suffering without Faith are displeasing unto God, Romans 14. ult. we must pray in Faith James 1.6. Hear in Faith, Heb. 4.2. communicate in Faith, by this we feed on Christ, and lay hold on him, creed & manducasti. Aug. This makes all we do to prosper, 2 Chron. 20.10. 'It is a Grace of perpetual use, in prosperity and adversity, in sickness and health; in prosperity it keeps us watchful and humble. Job 3.25 in famine, fears, wants, it keeps us cheerful. Heb. 3.17, 18. such righteous ones excel their wicked neighbors. Prov. 12, 26. they are the only excellent of the earth. Psalm 16.3. God accounts them too good to live in such a wicked world. Heb. 11.38. This is that golden grace which makes us truly rich, a well tried faith is more precious then gold. 1 Pet. 7. Rev. 3.18. This brings plenty and propriety in all. All is yours; to believers Christ gives his choicest blessings, as Justification and Sanctification, Peace of Conscience, Victory over the world, sin and Satan, Rom. 3.30. and 5.18. and 9.3. Acts 15.9. and 16.31. Luke 7, 50. 1 Cor. 1.3. Gal. 2.16. 1 John 5.12. freedom from death Natural in respect of its sting, 1 Cor. 15.55. from death spiritual, John 5.29. and from death Eternal, John 3.16.

To a believer Christ is all in all, Colos. 3.11. 1 Cor. 3.22, 23. All comfort and salvation is terminated in him, Zach. 9.9. In him doth fullness, all fullness dwell, John 1.16. Col. 1.19. and 2.3. in Christ is a fullness of wisdom to answer for our folly, 1 Cor. 1.30. a fullness of life to deliver all believers from death, John 14.6. We are dead till Christ by his Spirit quicken us, Ephesians 21. hence he is called a quickening Spirit, 1 Cor. 15.45. a fullness of Liberty to free us from our Spiritual bondage to sin and Satan, John 8.36. 2 Cor. 3.17. He is that Valiant Joshua which frees us from the Tyranny of our spiritual enemies, going forth conquering and to conquer, 1 Cor. 15.37. Rev. 6.2. In Christ is a fullness of Glory, a man without Christ is a Tohu Vabohu, without form or beauty, an Ichabod in whom is no glory, like Reuben he can never excel, Genesis 49.4. but being clothed with Righteousness, we are wholly fair, and there is no spot in us, Cant. 4.7. Ephes. 5.27. the Church and Spouse of Christ is actually and presently fair.

2. She is Universally fair in all parts, though considered in her self she may err doctrinaliter, in matters of Faith, and moraliter, in respect of manners; yet consider her in Christ, whose righteousness is imputed to her for righteousness, and so she is wholly fair, and albeit the law accuse her of blots and spots, yet the Law is answered by the Gospel; and the Wife cannot be sued so long as the Husband lives. Though in ourselves we are black, yet in Christ we are comely; though poor in ourselves, yet rich in him; though black in the worlds eye, and black in her own eye by reason of sin and misery, yet she is fair in Christ's eye; who is a faithful friend and soul-solacing Jonathan to comfort his in all their distresses John 15.14, 15. A Physician to heal them of all their maladies, Mal. 4.2. a Rock to support them, 1 Cor. 10.4. and Manna to feed them. So that now believers with Paul may challenge all their enemies to do their worst. Rom. 8.33.34.

[For the excellency of Faith, See D. Reynolds Vanity of the Creature, p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith, on John 3.15. M. Perkins on Heb. 11. Doctor Preston on Faith, Doctor Sibbs third Volume on Hebrews 11.13. Dykes Righteous man's Tower, p. 32.33. and on Sacrament, Chap. 11. Boltons Directions for walking, page 52. Barlow on 2 Tim. 1.5. Watson's Charter, chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Joseph Symonds sight and faith chapter 11. Master Jeremiah Burrowes Treatise of Faith, Vol. 8. and Saints Treasury, page 68. Dan. Dyke on Matthew 4.3. Doctor Holy days Nature of Faith, Smith on the Creed, p. 2. and Ambrose his Media, page, 162.

VERSE 16, All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. 17. That the man of God may be pefect thoroughly furnished unto all good works.

THe Apostle the better to encourage Timothy to study the Holy Scriptures, goeth on to prove that they are able to make one wise unto salvation, and that by an Argument drawn from a full and suffici • nt enumeration of those things which are necessary to salvation. Where he commends the Holy Scriptures upon, A three-fold account.

• 1. For their Dignity, and Authority.
• 2. For their Utility.
• 3. For their Perfection.

1. He commends them for their Dignity and Divine Authority, as coming more immediately from God, Verse 16. All Scripture is given by Inspiration of God.

2. For their singular Utility, which is four-fold.

• First, For Doctrine to teach the Truth.
• Secondly, For reproof of Error, and false Doctrine.
• Thirdly, For correction of sin and evil manners.
• Fourthly, For Instruction in Righteousness, and good Works.

3. From their complete perfection, enabling a Minister for his Office, verse 17. especially those four Parts of it before named, v. 16.

1. The Apostle commends the Scrpitures in respect of their Divine Authority, they have not Angels or men for their Author; the Prophets and Apostles were but the Penmen, Secretaries and Instruments of the Holy Ghost, to write what he should Dictate to them. So the Angels were but God's Messengers to declare the Law to his people, Galatians 3.19. The Scriptures have God himself for their more immediate Author, All Scripture is given by Inspiration of God, ( i. ) all and every part of Scripture is Divinely inspired, or breathed by God, both for Matter, Order, Style and Words.

Those Holy Men of God did not only utter their words by the Holy Ghosts immediate Direction, but by the same Direction did commit them to Writing, that they might be a standing Rule to the Church forever: For the bare memories of men would not have kept them for us with such certainty as they have been kept in Scripture, and delivered to us. So that what David said of himself, is true of all the Pen-men of Holy Scripture, the Spirit of the Lord spake by me, and his Word was in my tongue, 2 Samuel. 23.2. it is he that spake by the mouth of his Holy Prophets, Luke 1.70. And bid them Write, Revelations 14.13. They spake not what pleased themselves. but they spake and writ as they were moved by the Holy Ghost, 2 Peter 1.21. they were powerfully moved, acted, and carried out of themselves to write, say and do, what God would have them, Nehemiah, 9.30. Micah, 3.8. Acts, 28.25. Hebrews, 13.7.

2. He commends the Scriptures for their usefulness and profit which they bring both to Teacher • and Hearers, which is four-fold, whereof two are Theorerical, pertaining to the information of our judgments in matters of Doctrine.

• 1. Teaching the Truth.
• 2. Confuting Errors. Two are Practical, pertaining to the direction of our lives, viz.
  • First, for Correction or Reformation of Vice.
  • And secondly, for instruction in Paths of Righteousness.

1. They are profitable for Doctrine and Instruction, they teach men what to know and believe, they instruct us in all Truth necessary to salvation, viz. concerning God, Man, Christ, Law, Gospel, Heaven, Hell. He first begins with Doctrine, which in Order must go before all the rest; for it is in vain to reprove or exhort unless we first teach a man, & inform him of his duty.

2. For reproof of Error and Confutation of false Doctrine. A right thing is a sufficient judge of its own straitness, and the crookedness of another thing. There is an Elencticall power in the Scripture to stop the mouths of gain-sayers, and to discover the by-Paths of wicked men. Titus verse 9. We need not run to General Councils, or send for Ancient Fathers to determine Controversies, or confute Errors; We have the Holy Scriptures that enable the Man of God, and furnish him richly for that purpose.

3. For correction of sin and evil manners, which is done by admonition and reproof denouncing God's judgments against them, that those which go astray may be brought into the way by Repentance.

4. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God, and so is profitable for instruction in Righteousness and good works; it being the most perfect Rule of Righteousness.

5. The Scripture allures us to Piety by the sweet promises of the Gospel, and so is profitable for consolation, Romans 15.4. which is comprehended either under Doctrine or Instruction, for he that will comfort another must first inform him of the Wisdom and Goodness of God to his Elect, and how all things work together for good, to those that are good. There is no internal temptation, nor any external affliction: but you may find a Medicine for it in the Scriptures. So that in these 4 branches is contained • he sum of Christianity.

Before I proceed any further, it will be necessary to remove a block or two out of the way. Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection: and therefore both he and Estius have invented all the ways they can to invade the force of it.

1. Say they the Apostle speaks here of the Old Testament, for the New Testament was not yet added to the Canon, nor some part of it written, as the Epistles, and the Revelation of Saint John, especially, when Timothy was an Infant. Now if the Old Testament (say they) were a perfect Rule, then the New Testament would be superfluous, and void.

Answer, By Scripture here is meant not only the Old Testament, but also the New (say some) because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy, which was the last of all Paul's Epistles as is gathered from 2 Timothy 4.6. So that then there were extant all Paul's Epistles, all the Evangelists, and all the Books of the New Testament, excepting the writings of John, and (as some conceive) the writings of Luke.

2. To omit conjectures, let us grant that the Apostle speaks of the Old Testament, and that he acknowledgeth they were able to make a man wise to salvation. 'It is true they were so, neither do the writings of the Apostles add anything as to the substance of the Old Testament they only explain the Law and the Prophets, clearly showing that Christ is come according as the Prophets foretold, Acts 28.23.

3. What was written in every Age was sufficient for that Age: and the Books which were extant in these times were a sufficient Rule for the Church in those days. Thus the five Books of Moses (till the other Books of Scripture were extant) were a perfect Rule. So the Books of the Old Testament which were extant when Timothy was a child, were a sufficient Rule: yea, and before there was anything written, Tradition alone was sufficient, neither was anything written so necessary, but they might be saved without it. But now since God hath revealed his mind in the Holy Scriptures, we must to the Law and to the Testimony.

4. I Answer by way of Retortion, if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered, then the whole Scripture ( à fortiori ) which now we have, must needs be most sufficient for us, and for all the Churches of God to the end of the world if the Old Testament were so pro • itable, how great is the profit and perfection of both Old and New together?

2. Objection, A second Cavil is this, That the Scripture is not a Total and sufficient Rule, but only a Partial one; and though it be profitable, yet 'tis not sufficient without unwritten Traditions. They are not here excluded no more then Second Causes are excluded ( saith Bellarmine) from the generating of things in the World, as the Sun, &c.

Answer, If the Scripture contain all things necessary to salvation, then 'tis a perfect and not a partial Rule. But it doth contain all things necessary to salvation: Ergo, The Minor I prove thus: If the O. T. did contain all things necessary to salvation, and were sufficient without Traditions, then à fortiori both Testaments together must needs be sufficient. But the Antecedent is true, and therefore the consequent. The Scripture alone is able (saith the Apostle) to make us wise to salvation, and therefore it must needs be sufficient.

2. The comparison from the Sun holds not, because unto generation second causes must necessarily concur; but for Regeneration here is such a full enumeration of all things to be done, that no more needs be added, and therefore Traditions are vain. Besides 'tis well observed that the word in the Original signifieth not only profit and conveniency, but also perfection and sufficiency, the Scriptures have an All-sufficiency in them for salvation, the same word is used for sufficient, 1 Tim. 4.8.

3. Objection, Though All the Scripture be thus profitable, yet the whole is not ( saith Bellarmine.)

Answer, Who so blind as they that will not see? what is this but to seek a knot in a bulrush, and to make doubts where there are none at all. This is to trifle and not to dispute; for who knows not that All Scripture, and the whole Scripture are 〈 in non-Latin alphabet 〉 , equivalent and the same. So All is taken in other places Collectively, and not distributively, as 1 Cor. 13.2. Colos. 2.9. Ephesians 2.21. and 3.15. and 4.16.

These rubs being removed, the sense of the place is this. q. d. Great is the Dignity and Authority, the Majesty and Utility of the Holy Scriptures, (That Gift of Gifts) which have not Angels or Men, but God himself for their more immediate Autho • r; It is he that hath given them, to inform the ignorant, to recall the erronions, to correct the vicious, and to direct and comfort the Pious. So that by reading and studying this Word of God, the People of God and specially the Teacher of God's People may be made every way fit and complete for all the services of his calling.

Observe, That the sacred Scriptures are the very word of God. Holy men were but the Instruments, 'tis God that is the Author of them; they were but the spirits amanuenses to write what he should dictate to them. Hence it is called the word of God. Mark 7.13. 2 Cor. 2.17. and 4.2. 1 Thes. 4.15. the Oracles of God. Rom. 3.2. and is ascribed solely to the Spirit of God, without mentioning any Author. Heb. 10.15. what was uttered by the mouths of the Prophets, God spake; what they delivered was by direction and inspiration from above. Hence the Holy Ghost is said to speak by the mouth of David. Acts 1.16. and 4.25. and 28.25. and the word of the Lord is said to come to. Hos. 1.1. and Joel 1.1. Ier. 1.9. Ezek. 1.3. Heb. 1.1, 2. and as the Old Testament, so the New is the very word of God, for the whole Scripture is given by inspiration from above ; and the Apostle tells us that he had received from the Lord what he delivered to them. 1 Cor. 11.23. and Rom. 1.1. and 15.18. this made the Apostles style themselves the servants of Christ. Philip. 1.1. Titus 1.1. James 1.1. 1 Pet. 1.1. Jude 1, the foundation of the Church is said to be the Prophets ( i. e. ) the Old Testament, and the Apostles ( i e. ) the New Testament, Ephes. 2.20. So that the Authority of Scripture is greater then of an Angels voice; and of greater perspicuity and certainty to us; for besides inspiration, 'tis both written and sealed. This is fundamentum fundamentorum, a fundamental point very necessary to be known, for we can never profit by the scriptures, till we believe and are persuaded that they are the very word of God: he that believes not this, believes nothing, and the very ground of all that Atheism and profaneness, both in Doctrine and Manners, which abounds amongst us, springs from hence Have at the Root then, and have at all; lay the Axe to it, and the branches will soon wither.

[To prove the Divine Authority of the Scriptures, See 18. Reasons in Bishop Vshers Body of Divinity, and 18. Reasons in Ward on Matthew 1.1. p. 1, 2, &c. Stock. on the Attributes, chapt. 4. Mr. John Downams Warfar. l. 2. c. 21. p. 160. Fol. Capel on Tentat. l. 4. c. 4. Sangar 's Morning Lect. p. 4.20. Mr. Leighs Body of Divinity. l. 1. c. 2. Walaeus loc. come. p. 124, 125.]

Woe then to those Blasphemous Heretics, and Atheistical Skeptics, the Anti-scripturists of our age, that cry up their own perfection, and cry down the Scriptures as imperfect; that cry up themselves as God's, and cry down Christ as man, that cry up their own dreams, and cry down the word which condemns those dreams; even as the Malefactor exclaims against the Judge, which he knows will condemn him. O hellish pride! O hideous, horrid blasphemy! Woe is me that ever it should be told in Gath, and published in the streets of Askelon, that England which was sometimes the glory of Nations, should now for such blasphemies as those, become the scorn and reproach of all the Nations round about us. Yet such there are ( perhorresco refereus ) that say the Scriptures are not of Divine, but of Human authority and invention; that the Pen-men wrote what pleased themselves, that they are no foundation of Christian religion, &c. Strange it is to me to find Mr. John Goodwin (a man of such knowledge and parts, so well versed in Scripture, a Preacher and expounder of it so long, yet now in his old age) to fall into that ragged Regiment of Anti-scripturists. Yet thus it is, when once men give way to sin and error, they know not when nor where they shall rest. Whither will not Pride and Self-conceit lead men?

As Christ was crucified between two Thieves, so are the Scriptures vilified by two sorts: by Papists on the one hand, and Atheistical Sectaries on the other, but all in vain, for magna est veritas & praevalebit. The Truth still gets ground against them all. Many Libertines cry out against us Ministers as Antichristian, but whether come nearer Antichrist we or they, the ensuing Parallel will declare; for though their Heads took several ways, yet (like Samson's Foxes) they are tied together with firebrands at their tales.

Should these men have spoken but half so much against the Higher Powers, as they have done against God and his word, they would quickly have been apprehended for Traitors, yea if a man steal above thirteen-pence half penny, 'tis death by the Law, but if a man blaspheme the God of heaven, revile the Scriptures, and overthrow the very foundations of Religion; there's little or nothing done to such a one. Do we thus requite the Lord O foolish and unwise! Is this the thanks we give him for all those successes and deliverances which he hath given us? will not this provoke him to repent of all the mercies he hath shown us, and to consume us after he hath done us good? These are worse then Papists, denying the Trinity, Sacraments, Old Testament, and New Testament, affirming that there is no word but only the word Christ (so did the Swenck • feildians in Germany ) herein betraying their gross ignorance that cannot distinguish between the word Christ, and the word of Christ ( Colos. 3.16.) so called because it hath Christ for its Author, Christ for its Object, and Christ for its end, between Christ the coessential and coeternal word of the Father, John 1.1, 2. Heb. 1.3. the substantial word of God. 1 John 5.7. Rev. 19.13. and the express Image of his Father, and the written word of God which is contained in the Old and New Testament, and is called the written word of God. Luke 8.11, 12. and 11.28. Acts 4.31. and 6.2, 7. and the Bible or Book, as being the book of books ( i. e. ) the most excellent book in the world.

2. As the Papists when they are Non-plust fly to Traditions, so do these fly from Scripture to Revelations. As the Jews have their Talmuds, and the Turks their Alcorans, so the Anabaptists have their vain Visions, and etraordinary Revelations: whereas the Scripture is a surer Guide then a Voice from heaven. 2 Pet. 1.19. for that may be more easily counterfeited, Satan can with ease transform himself into an Angel of light. See this more fully cleared by the Authors in the Margin.

2. We have those that cry up a Light within them, and extol it above the word of God; like false Tradesmen that prefer false Lights before the clearest Sun-shine. He that takes the light of nature for his Guide, hath but a blind deceitful Guide, which will lead him into a thousand bogs and ditches of filth and error. The natural man cannot endure the light of God's word. Job 21.14. Isaiah 6.10. and 30.10. 2 Tim. 4.3. he raiseth cavils against it, and hates the light that discovers him. He's dead in sin, and cannot once discern the supernatural things of God. 1 Cor. 2.14 hence he's called not only dark, but darkness itself in the Abstract. Ephes. 5.8. and therefore great is the sin of those that tell men they have need of no other teacher but only the light within them.

1. This overthrows all Scripture, in vain did God bid us search the Sciptures, if this natural light within us were sufficient to lead us to salvation.

2. This is the way to make men Heathens, and to set up a natural light instead of a supernatural.

3. This would overthrow the Ministry and all their gifts, which Christ gives them for the edification of his Church. Ephes. 4.11.

4. This would overthrow the Magistracy, for to what end are his Laws and sword, if every man had a light within him sufficient to direct him? thus if Aaron go down, Moses cannot long endure. Ministry and Magistracy usually fall together. Numb. 16.10, 13.

5. Religion hath mysteries and depths in it which no natural man can fathom. 1 Cor. 2.9, 14.

6. The Scripture speaks only to Saints, when he saith, Christ is in you, the hope of glory. Colos. 1.27. but to the world he's a stumbing-block, and rock of offense.

7. Christ calls them slow of heart, who believe not all that the Prophets have spoken, it seems they were to look to the Scriptures without them, and not only to a light within them.

8. The Bereans are commended for searching the Scriptures, Acts 17.11. and not for harkening to a light within them; and we are commanded to try the Spirits by the Touchstone of God's word, and not by a light within us.

3. Great is the sin of the Socinians, who make not the Scripture, but Reason the Judge in matters of Religion, and will believe no more in Religion then they can comprehend by Reason, whereas we make not our Reason a Rule of faith added to the word, but we use it as that light which God hath given us wherewith to search into the meaning of his word, and by studious inquisition and observation to discover it, and by good Reason out of the Text to convince others of its truth. Reason raised and rectified, is the candle of the Lord and good, ( Prov. 20.27.) so long as 'tis subordinate to faith: but when it goeth about to judge it, then it quickly overthrows all, as we see in the Socinians, who abound with such gross Heresies, that Divines Question whether we may call them Christians?

4. Others boast of the Spirit in opposition to the Scripture, these are certainly led by the spirit of the Devil. God's word and Spirit go together, as you may see. Prov. 1.23. Isaiah 59.21. Galatians 3.2. God's Spirit teacheth us to try the spirit and doctrines of men by Scripture. Isaiah 8.20. and if they speak not according to this word, 'tis not because they have New-light, but no light in them. Christ who was full of the Spirit of the Lord, yet doth not go about to prove things by the Spirit within him, but he sends men to the Scriptures, as their Rule. John 5.39. and when he disputed with men and Devils, he doth not appeal to the spirit or light within him: but he cites Scripture without them, against them: for though God's Spirit do enlighten the Saints on earth, yet it is but in part, this illumination is imperfect and mixed with much darkness within them, so that they have need also of a light without them, which is the Scripture. And if Timothy who was enlightened by the spirit in a more then ordinary measure (he being an Evangelist) yet must give himself to reading the Scriptures, how much more have we need to read and study them, who have not that measure of the spirit as he had. And if the spirit were our Rule, how many would be deluded with Satanical spirits, but God hath given us a surer word of prophecy, so that we must not trust only to the Testimony of the spirit concerning itself, but we must bring every spirit to the Trial and Touchstone of God's word. 1 John 4.1, 2, 3. yea, though they pretend to have the Spirit of God, yet must it be tried by the word of God.

Object. The Scriptures are for Novices and young beginners, but after men are regenerate and grown up, they must leave these external rudiments, and be guided only by the Spirit.

Answ. This is a most pernicious and dangerous opinion, for take away the Scriptures, and you take away the Rule both of good life and sound doctrine, and so open a gap to all Heresy and profaneness.

2. Neither is the Scripture only necessary for young beginners, but also for the regenerate and most holy men, as appears by the Inscriptions of almost all the Epistles which are written even to the Saints themselves. Rom. 1.7, 8. 1 Cor. 1.2. and 10.15. Phil. 3.15. 2 Pet. 1.1. 1 John 2.12. Jude 1. Now the more these wicked ones cry down God's Law, the more we should cry it up; the more they loath it, the more we should love it As fountain water is warmest in the coldest weather, by an Antiperistasis; so should we by an holy Antiperistasis grow more hot and zealous in the defense of God's word, by how much the Atheistical and profane oppose it. So did David. Psal. 119.126, 127. 'tis time for thee Lord to work, for the wicked have made void thy Law. q. d. 'tis time for thee Lord to show some remarkable judgment upon these wicked men who go about to destroy not one or two, but all thy Laws. Though men may connive and tolerate such, yet the Lord who is a jealous God, will not bear long with the tolerators of such blasphemies, nor with the persons tolerated. See how this opposition increased David's love to the word. verse 127, 128. therefore do I love thy commandments above gold. q. d. The more the wicked contemn thy Law, the more do I prize it, even above all the Riches and Treasures of the world.

[See more against Antiscripturists in Mr. Joseph Symonds 's sight and faith. cap, 15. Mr. Lyford 's Plain man's senses exercised. p. 17. &c. Brinsley 's Virtig. p. 165. &c. Mr. Bourne against the Quakers. p. 3, 4. &c. Mr. Fowler against the Quakers. p. 47.52. Mr. Clapham against the Quakers. p. 1, 2, &c.]

2. If the Scriptures be the very word of God, then it must needs follow that they are pure, perfect, infallible, of highest Authority, Majesty, Antiquity, Excellency; the best Judge of controversies, and the only Rule of our lives both in Doctrinals and Practicals. This we shall see clearly proved to us, in Psal. 19.7. to 12. where we have sixteen Excellencies and Royalties of the word of God.

The Law of the Lord is

• 1. Perfect.
• 2. Powerful.
• 3. Sure.
• 4. Makes us truly wise.
• 5. 'It is Right.
• 6. Comfortable.
• 7. Pure.
• 8. 'It is a Light.
• 9. 'It is clean.
• 10. 'It is eternal.
• 11. 'It is true.
• 12. Righteous.
• 13. Profitable.
• 14. Pleasant.
• 15. A preservative against sin.
• 16. It brings great Reward.

1. 'It is Perfect, V. 7. The Law of the Lord is perfect ( i. e. ) the whole word of God. As God is perfect, and hath a self-sufficiency in himself, so is his word. 'It is so perfect, that nothing may be added to it, or taken from it. 'It is perfect formaliter in itself, and perfect effective, making us perfect; and if the Five Books of Moses, which was the first holy Scripture that was delivered to the Church, was sufficient for the instruction of the people of that time, so that they might not depart from it either to the right hand or the left. Deut. 4.2. how much more complete is the doctrine of the Prophets and Apostles, which doth more clearly set forth what Moses delivered, both in Precepts and Promises, in Practice and Examples. Here is nothing superfluous, nothing defective; 'tis a perfect Law of Liberty, James 1.25. which admits of no addition or diminution. Proverbs 30.6. Revelations 22.18, 19.

Caut. Not that Preaching is to be counted an adding (as the Quakers vainly and ignorantly imagine, and therefore cry out when they hear us expound the word, oh take heed of adding to the word!) whereas adding of men's Traditions and inventions is one thing, and Preaching and expouding the word in its proper sense and meaning for the edification of God's people, is another thing. This the Levites practiced. Nehem. 8.7, 8. they gave the sense of the Law. So did Paul. Acts 9.22. he confounded the Jews, how? 〈 in non-Latin alphabet 〉 , collatis testimoniis, by comparing one Scripture with another. So Christ expounded the Scripture, Luke 24.27. and so did Philip. Acts 8.30. Explication is one thing, and adding is another, we coin no new Scriptures, but only expound the old. what we deliver is for substance agreeable to God's word, and must therefore be believed and obeyed by us. David had seen an end of all created perfection, but God's Law is exceeding large. Psal. 119.96 he had seen Riches in Saul, Beauty in Absalom, Strength in Goliath, Policy in Achitophel, and he saw an end of them all, they were but finite, transitory things, too low to give any true content to the mind of man: but he found God's word perfect, and All-sufficient, nothing pertaining to Holiness or Happiness, comfort or co • tentment is wanting to God's Law, nor shall be to him that believes and obeys it: for the dimensions of it are large as God himself, in truth and goodness infinite, permanent and soul-satisfying. Hence David expresseth his Transcendent Love to God's transcendent Law by a Pathetical exclamation. Psalm 119.97. O how I love thy Law, it is my meditation all the day!

2. 'It is exceeding powerful, there's latens 〈 in non-Latin alphabet 〉 , a hidden efficacy, in it to convert the soul, ( Psal. 19.7. and save the soul. James 1.21. Luke 16.29.31. John, 20.31.) which no Philosophy nor human eloquence can do. Nature cannot cure us of our Hereditary, connatural sins, but the Scripture offers more grace. James 4.6. ( i. e. ) it gives grace and strength to conquer and subdue the strongest lusts. Hence it's called a Hammer which can break the hardest hearts. Ier. 23.29. a fire that consumes our strongest lusts. Salt that keeps us from rotting in our sin. 'It is as a Naile and an Arrow in the hearts of God's enemies to subdue them, Psal. 45.6. and fasten them. Eccles. 12.11. The Majesty and Power of the Scripture is wonderful almost in every line; so that it breeds admiration in a considerate Reader. By this the spirit changeth Lions into Lambs, by it he raiseth us from death to life, from bondage to liberty, from darkness to light, and from the power of Satan unto God. Insomuch as a wicked Minister by preaching it, may convert souls. Ier. 23.22. It must needs be powerful because the spirit is in it, which is mighty in operation, and the promise is with it, that if we hear and obey; we shall live. Isaiah 55.3. This can can change a Saul into a Paul, it can make a Felix tremble, and an Herod fear. It never returns in vain, like the bow of Jonathan and the sword of Saul, it never returns empty from the battle. 2 Sam. 1.23. This is that two-edged sword, by which we offend our adversaries, and defend ourselves. I may say of it as David said of Goliath 's sword, There is none like that.

3. 'It is sure. Psalm 19.7. the Testimony of the Lord is sure, the word is called a Testimony, because it testifies our duty de facto, de jure, de praemio ; it tells us what hath been done by others, what we ought to do ourselves, and what our Reward shall be for so doing. This word is more sure then the Pillars of the earth, or the Poles of heaven, they may fall and fail, but not one Jod or Tittle of God's word shall perish. Mat. 5.18. Hence it's called a more sure, ( i. e. ) a most sure word. 2 Pet. 1.19, 'It is a certain infallible word, it hath been often tried, yet never failed nor deceived those that trusted in it. Psal. 12.6. we love faithful friends, and such as will stick to us in our misery; oh then love the faithful and sure word of God, which will never leave you nor forsake you, but in the very pangs of death will minister strong consolation to you. 'It is in the word that we find the everlasting Covenant, even the sure mercies of David (i. e.) of Christ, who in respect of the flesh, descended from David. Isaiah 55.3. there we find by whom our sins are pardoned, our Natures healed, our Souls are saved: these are called sure mercies.

1. In respect of performance, they are as sure as if already done. 2 Sam. 23.6.

2. Sure in respect of continuance, they shall never be taken away, his mercy endures forever. Once adopted, justified, fanctisied, and forever so. 2 Sam. 7.13. John 13.1. Let us not then sit down content with those low, perishing, uncertain things, but get interest in those sure, desirable, and soul-satisfying mercies. Pray with Saint Au • l •• , Da mihi nummum nunquam periturum. Lord give me those riches which will never perish.

4. It maketh the simple wise, and that to salvation. Many that are sensible of their ignorance and simplicity, are discouraged from reading the word, when the promise runs to such, as being sensible of their own silly, brutish condition, and come with humble, tractable, teachable hearts, that they shall be taught wisdom. Prov. 1.4. and 19.4. Psal. 119.130. and become wiser then the ancient, who by their long experience oft times get much wisdom. 2. Wiser then their Teachers, who usually excel their Scholars. 3. Wiser then their enemies, who yet by their continual diving and searching into the ways of their opposites, grow very subtle and cunning. Psal. 119.98, 99, 100.

5. The word of the Lord is right and strait, having no crookedness nor perverseness in it. Wicked men go about and fetch a compass in ways of sin, but the godly run the way of the plain, and out-run them as Ahimaaz did Cushi. 2 Sam. 18.23.

6. It breeds joy in every soul that orders his life according to it. V. 8. the godly find 〈 in non-Latin alphabet 〉 , somewhat of kin to them in the word which makes them delight in it. Though the wicked can find no joy there, yet an upright-hearted David finds it sweeter then honey, and more precious then gold, they are even the joy and rejoicing of their hearts. Psalm. 119.111. this breeds solid, serious, substantial, spiritual joy in the deepest afflictions and temptation. Psal. 119.92. I had perished in my affliction, unless thy Law had been my delight. It was not only delightful, but even delight in the Abstract; yea delights in the Plural number, he found delight upon delight ( i. e. ) great and sure delight in God's word. It upholds the heart from sinking under affliction; 'Twill make a Paul and Silas sing Psalms in prison, when Creature-comforts fail, yet faith can feed upon the Promises. Habbak. 3.17, Hebrews 13.5. The word affords us presidents of greater trials then ever yet we have undergone, and so comforts us in our distresses. Do thy children rise against thee? so did David's. Do Princes speak against thee and thy famliar friends betray thee? so did his. Psal. 55. Hast lost all? so did Job. Art cast into some loathsome prison? so was Jeremiah, &c. besides the word comforts us by showing how all things work together for good unto us. Rom. 8.28. and that God afflicts us for good ends.

7. 'It is pure not only formaliter & in se, being free from all the dross and dregs, of sin a corruption: but effective, because 'tis a special means to purify and cleanse us. John 17.17. Purity is, or at leastwise ought to be the Object of our love. God is pure, his word is pure, his works are pure, and therefore do the Saints love them. so did David. Psalm 119.140. thy word is very pure. What follows? therefore doth thy servant love it,

8. It enlighteneth the eyes. V. 8. 'tis a light and a lamp to us. Psalm 119.105. to have our bodily sight restored is a mercy, but to have our dark understandings enlightened to see the deeps of our misery, and the riches of God's mercy, this is the mercy of mercies. Now the word is the means by which the spirit conveys both sight and light to us: by it he calls us out of our dark and doleful condition, into marvelous light. 1 Pet. 2.9. The light of the Sun is a pleasant thing, but oh how sweet and pleasant is this spiritual light which leads us to eternal happiness! naturally there is a Vail over all our hearts, and therefore before we read, we should beseech the Lord to remove the Vail, else we shalll never see the divine and supernatural mysteries of God's Law. Psalm 119.18.

9. The fear of the Lord is clean. V. 9. The world is called the fear of God, effective, from the effect of it, because it both teacheth and worketh in us the true fear of God. 'It is clean. 1. in se, it hath no sin, nor approbation of sin in it. 2. Quoad nos, 'tis a means to make us clean, helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints.

10. 'It is eternal and perpetual, the Laws of men are changed and abrogated, but the Law of God is like God himself, it endures forever, maugre the malice of all opposers. The grass may wither, and the flower fade, but the word of the Lord abides forever. Psal. 119.89. Isaiah 40.8. 1 Pet. 1.24, 25. We use to prize durable things, lasting clothes and long enduring Leases, men desire; oh set your hearts on God's word, which endures, and will make you endure forever, if you obey it. 1 John. 2.17.

11. 'It is not only true, but Truth itself. (V. 9.) John 17.17. the judgments of the Lord are Truth. He calls God's word by the name of judgments, either because in it God denounceth judgments against wicked men, or else because we must judge of our actions according to this Rule. There's no fraud nor falsehood in them, therefore they are called by way of Eminency. The Scriptures of Truth. Dan. 10. ult. Colossians 1.1.5, As God is Truth, so is his Word. He is not like man, that he should lie. Not a Threatening in the Scripture but shall fall on the wicked, and not a blessing promised, but shall be fulfilled to the righteous.

12. 'It is Righteous altogether; as God is just and righteous, so is his word. Rom. 7.14. the Law is holy, just, and good, three Epithets which can be applied to no Law but God's only. There's no unrighteousness nor injustice in them. Men's Laws oft times are harsh, hard, unrighteous; so are not God's, they are perfectly just and righteous altogether.

13. 'It is precious.

1. In respect of profit 'tis better then Gold.

• . In respect of pleasure, 'tis sweeter then honey. By gold, David notes all riches, and the things of greatest worth in the world, and by much fine Gold, he meaneth all gold, how pure or precious soever; even the finest refined gold that hath been oftnest tried in the fire. No riches like the word: Hence David calls it his Heritage and Portion. Psal. 119.11. as if he had nothing else in the world to trust to, and therefore he prefers it before all worldly excellencies. Psal. 119.72.127. the Law of thy mouth is better to me then thousands of gold and silver, It excels Gold in five respects.

• 1. Gold is but an Earthly good, but the riches which the Scripture brings, is Spiritual.
• 2. 'It is but a common good, wicked men (as Isaiah, Ahab, Nabal, the Turk, the Pope) have it in abundance: a man may be outwardly great, and yet inwardly miserable; 'twas great Caesar that said, I have been all things, and yet am never the better. But the Grace which the Scripture brings, is a special blessing, peculiar but to a few.
• 3. Gold cannot comfort a man in the day of distress; whether it be personal or national. 'It is rather a snare, then an Helper then. Proverbs 11.4. Ezek. 7.19. Zeph. 1. ult. But the word of God hath breasts full of consolation for the people of God in all their distresses. Psalm 119.92.
• 4. Gold cannot breed contentment, yea the more men have, ofttimes, the more they covet. But the word teacheth men godliness, and this in the power of it breeds contentment, which is better then gold. 1 Tim. 6.6.
• 5. Gold may be lost, Thieves may rob us of it, rust may consume it, and especially when death comes, we must part with it. But true Grace which is wrought in us by the word and spirit of God, can never be lost, Where ever we go, it will go with us. 'It is fidus Achates, a faithful friend, which will never leave us, till it have brought us to glory. Rev. 14.13. Oh that I could convince men of the truth of this, viz. that the saving knowledge of God in his word is better then Gold. Tell men where they may have gold, and we see how they ride, run, dig, delve, and all for a little perishing gold, which cannot satisfy them. Isaiah 55.2. But this true Treasure which is hidden in the word of God; very few labor for, and the Reason is, men's hearts are earthly, carnal, sensual, and savor not the things of God. Oh that such would hearken to the counsel of Solomon, Prov. 8.10, 11. receive instruction and not silver, and knowledge rather, then choice gold. Prov. 3.14, 15. and to a greater then Solomon. Revel. 3.18, Buy of me gold ( i. e. ) the Graces of the Spirit, as Knowledge, Faith, Obedience, &c. Build not on the Hay, Wood; Stubble of men's fancies and inventions, but build on the pure, sure, sound doctrine arising from God's word, this is called Gold. 1 Cor. 3.12. and one day will be better to us then all the gold in the world.

14. For delight and pleasantness, God's word is sweeter then Honey, yea then the purest, finest honey, which flows from the comb. Prov. 24.13, 14. and 16.24. the lips of the spouse are said to drop as the honey comb, ( i. e. ) her words are very pleasant, sweet and grateful. Cant. 5, 3. and when the Scripture would express the sweetness of anything, it borroweth this allusion, sweeter then honey. Ezek. 3.3. Revel. 10.9, 10. Old men are all for profit, and young men for pleasure ; here is gold for the one, and honey for the other. God's word brings more true pleasure to the souls of those that obey it, then the sweetest honey doth to the taste.

Quest. If the word be thus precious and sweet, how comes it to pass, that most men in the world see not the preciousness, nor taste the sweetness of it?

Answ. The God of this world hath so blinded their eyes, that they cannot see the Excellencies of the word. The Sun is full of light and luster, but the blind man for want of sight cannot discern it. The word is full of sweetness, but men's hearts are so taken up with the enjoyment of present things, that they cannot taste nor relish the things of God. 'It is but lost labor to put a cordial in a dead man's mouth. The fault then is not in the word which is as precious, pure, delightful, and sweet as ever, but the fault is in our corrupt minds, which are so blinded and hardened with sin, that we cannot perceive, nor receive the word. Let's beseech the Lord to spiritualize our hearts, and then we shall be able experimentally to say, How sweet are thy words unto my taste, yea sweeter then Honey to my mouth! Psal. 119.103. As none know the sweetness of honey but such as have tasted it; so none know the sweetness of God's word but the people of God, who experimentally know the worth of it. To them, and to them only 'tis more precious then gold, and sweeter then honey. To them the most excellent and delightful things in the world are base and bitter, dross and dung, loathsome and noisome in comparison of God's word.

15. 'It is a special preservative against sin. V. 11. and Psal. 119.11. 'tis one special piece and part of our spiritual armor whereby we defend ourselves against sin and Satan. Ephes. 6.17. by this Christ, Steven, Paul, and the Martyrs, defended themselves, and offended their enemies. Matth. 4.47. This will Antidote and arm us with invincible arguments against sin and Satan. Doth the Devil tempt thee to covetousness, cruelty, Usury? the word will tell thee that no such person shall come into God's Kingdom. Psal. 15.5. Gal. 5.22. Art given to fornication, adultery, uncleanness? the word will tell thee that God will judge such. Heb. 13.4. Art tempted to Apostasy? remember Heb. 10.38. Mark 8. ult. Rev. 21.8. Art tempted to pride? remember, God resists the proud. James 4.6. 1 Pet. 5.5. Art tempted to hypocrisy? remember Hypocrites have the lowest place in hell. Matth. 24.51. Art tempted to defraud and over-reach thy neighbor? remember the Lord is an avenger of all these things. 1 Thes. 4.6. though men may carry many things so subtly, as to escape the justice of men, yet they shall never escape the hand of God. Art tempted to break thy Covenant? the Scriptures still tell thee what befell Zedekiah for this sin, Ezek. 17, 18. The very root of all that Atheism and Profaneness that is amongst us, is this, that either men do not know the Scriptures, or else they do not believe them.

16. It brings a great Reward, not to those that only hear it, know it, praise it, but to those that practice it. V. 11. yea the very obeying of God's commandments is a reward itself, 'tis both work and wages, and such employment is our high preferment. 'It is not only For keeping, but In keeping of God's commandments, that there is reward. James 1.25. Godliness in the power of it is Gain, great gain, none like it. This reward follows obedience freely, as Punishment follows the disobedient, though they neither desire nor seek it, yet paena est finis operis, etsi non est finis operantis. Those that love the commands of God, and sincerely obey them, shall be certainly rewarded, though they should not desire or seek it, but in simplicity of heart run the ways of God, making this their aim, that they may glorify him. Now all these high commendations of the word, should make us unfeignedly for to love it, heartily to embrace it, reverently to esteem it, and fervently to desire it, Excellency being the Object of desire. God's Word is like God himself, full of Majesty, full of Excellency. It contains ( magnalia & honorabilia Legis ) the great and honorable things of God's Law, Hos. 8.12. It is not an empty sound or a dead letter, but full of Majesty, Life and Power, and therefore must be entertained by us with the greatest respect. Look what Reverence we give unto God, the same is due to the Word of God.

[See more of the Scriptures Excellency. Master Robert Boltons Saints Guide, p. 42.43, &c. Master Trapps True Treasure, Chapter 3. Sect. 2. Master Leighs Body of Divinity. l. 1. c. 8. p. 81.

2. If the Scriptures be God's Word, then it will follow that they are a Perfect Rule and Canon for us to walk by. The Canons and Rules of men are oft times harsh, hard, sottish, superstitious, and disquiet the Conscience; aye, but the Word of God commands nothing but what is sweet and easy, pleasant and profitable to the soul that walks according to it, Gal. 6.16. as many as walk according to this Rule or Canon ( 〈 in non-Latin alphabet 〉 , so Phil. 3.16.) Peace and Mercy shall be their portion; hence the books of Scripture are called Canonical, because they are the rule and Canon by which we must walk; hence 'tis that the Lord sends us in our doubts, not to a Light within us (which is no better then darkness) nor to unwritten Traditions without us which would soon deceive us; but to the Law and to the Testimony, Isaiah 8.19, 20. not to witches or wizards, not to the dead for the ease of the living, but we must have recourse to the Law of God which is given us by him for our infallible direction; and if any man speak either without or against the word, it is because he hath no true Light of Grace or Understanding in him.

This God hath ordained as a Lamp for our Feet, that we miscarry not amiddest those many By-paths that are in the World. Let us then make use of it in the course of our Lives; If a Carpenter have a Rule or Line, if he tie it to his back and never use it, his Work must needs be crooked: So if we have Bibles, and never read them, nor Meditate on them to practice them, our Lives must needs be irregular.

They are then to be reproved, who set up false Rules to walk by, As

• 1. Antiquity.
• 2. Custom.
• 3. Fathers.
• 4. The Church.
• 5. Reason.
• 6. Universality.
• 7. Enthusiasms.

All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3. Preached before the House of Commons, September 17. 1643. Page 3. to 19. where you have six properties of a Rule, with many motives and directions to read the Scripture. To these I shall add an eighth sort, viz. those that leave the Scriptures. and make Providence the Rule of their ways and walking, because they have success and prosper in their ways: therefore they conclude that their ways are good, and God approves of them. But if this were good Logic, then thieves and sacrilegious persons might conclude that their actions were good, because they have success for a time in their wickedness. Like Dionysius who prospering in his sacrilege, cried, See h • w the God's love Sacrilege ! Such must know that we may not accept the most signal Demonstrations of Providence against a Scripture Rule. No alteration of times, no success of Providence must make us go against the Word of God. See five Reasons against such in Master Lyford's Plain man's Senses exercised, p. 29. to 37. and Master Anthony Burgess Spi. Refining, 1 Part. Serm. 31.

9. Others make Conscience their Rule, wherein Conscience is regula regulata, non regula regulans. It must be ruled by the Word, and not rule the Word. Conscience is only a subordinate Rule, and binds us no further then it receives information from the Word. Many Sectaries cry, their Conscience is against our Ministry, Churches, Ordinances; and may not a Jew, a Turk or Papist say as much, that it is against his Conscience to join with us: but who knows not that an erroneous Conscience doth not bind ; else John 16.2. Acts 26.9. might plead Conscience for persecuting the Church. Thy duty is not to follow it, but get thy judgment better informed, that thou mayest leave it; since the light of Conscience is but imperfect and may err.

3. If the Scripture be God's Word, then it must needs be the fittest Judge both in matters of Doctrine and Practice. Hence in all our doubts God sends us hither for direction, Deuteronomy 12.32. and 28.58. and 31.9.10. Isaiah 8.20. and Christ sends us to the Scriptures to decide matters of Controversy. Thus when a Controversy arose about the Resurrection, Christ determines the Controversy by Scripture, Matthew 22.29. ye err not knowing the Scripture. So Luke 10.26. and 16.29. Acts 16.22. 2 Peter 1.19. The Word is the supreme • udge in all matters of Religion; Who is higher then God? when his Word hath spoken it, what exception shall we make? or to whom shall we appeal? Hence Christ himself submitted his Doctrine to the decision of the Scriptures, John 5.39. so did the Apostle, Acts 28.23. The Church is God's House, his City, his Spouse, and He only is her Lawyer, James 4.12.

[See more, Doctor Davenant de Iudice cultus, cap. 4. p. 5. Doctor Prideaux, Lect. 22. Revets Isagoge, cap. 19.20. Lyford Plain man's sense. Excerc. Page 9.10. Gerherd, Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit. c. 9. p. 291. D. Morton, Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers. 1. Q. 19. & Ames. Bell. Enervat. l. 1. c. 5.

4. If the Scripture of the Old and New Testament be a perfect Rule, and the supreme Judge, then they are to be blamed, who add Apochryfal writings to it to perfect it; whereas that which is perfect needs no such Additions: yet the Papists have put them in the Canon, though there be palpable lies in them, E. G. Ecclesiasticus 1.14. that the fear of the Lord was created with the faithful in the womb, so Ecclesiasticus 46.20. is false, so Tobit 6.7. with the smoke of the Liver of a Fish, he drives away the Devil; but the Scripture saith Fide non Fumo, by Faith and not by smoke we must resist him. So Tobit. 12.9.12.13. he makes the Angel, not Christ to offer up the Prayers of the Saints to God; Ecclesiasticus 22.22. and 2 Maccab 12.43.47. there is offering sacrifice for the dead.

[See strong Reasons against them, Doctor Reynolds Lect. de Lib. Apochry. Bishop Vshers Body of Divinity, page 14.15. Master Leighs Body of Divinity, l. 1. c. 5. D. Whitaker de script. Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script. c. 7. Sharpii Cursus Theolog. Contr. to page 6.

5. Is the Scripture the Word of God, Oh love it then for the Authors sake, we usually esteem of writings according to the Eminency and Dignity of the Author; now all Scripture is given by inspiration from God, and is to be prized as the Epistle and Love-Letter of the Great God to the sons of men. 'It is one of the chiefest gifts which ever God gave; it is a greater mercy then the Sun or the Light of Heaven. 'It is this we must be judged by at the last day, John 12.48. Not a Chapter we read, nor a Text that is expounded to us, but will be a witness for us or against us, for our comfort or conviction at that great day. Be ruled then by it since you must be judged by it, and choose rather to die then to sin against it? Set your affections on it, see that you love it.

1. Cordially, not Superficially. Write it not only in your Heads or Note-Books, but get it written upon your hearts, and engraven on your souls, then you will delight to do God's Will, Psalm 40.8. do not only read it, but eat it, and by Meditation digest it, that it may be to you the Rejoicing of your hearts, Ier. 15.16 We should as readily and willingly receive God's Word, as an hungry man doth meat.

2. Love it Superlatively, do not love it as you do your beast or other creatures with a low, carnal, sensual Love: but love the Scriptures next to God, Appretiative & intensive, Affectu & Effectu with the highest intention of Affection; even above riches, Pleasures, yea, and our appointed food, Job 23.12. I have esteemed the words of his mouth more then my necessary food. He loved it more then any food, absolutely; and preferred it before his necessary food, without which his life could not subsist: he had rather loose his meals, then his meditations on God's Word. He esteemed it more, not only then dainties or superfluities, but then substantial food, without which he could not live and subsist: As a Reverend Divine of ours hath well observed.

3. Love it • ractically, Love it so, as to obey it; this is the end of all our Reading, and Hearing, viz. that we may do it, Deuteronomy 4.6.14. and 51. and 6.3. and 11.32. It is not knowing nor praising but practicing that bringeth blessedness, John 13.17. Psalm 15. ult. I am. 1.25. Revelations 22.14.

Though Obedience be not the Meritorious cause of our salvation, yet it is a good Evidence of it: It is Via ad Regnum, non causa Regnandi, Luke 11.28. Romans 2.13. At the last day Christ will demand, not what have we read or said, but what have we done. Matthew 7.22. and 25.35. Many are bare hearers, but not doers of the Word, and so play the Sophisters in deceiving themselves and others with shows, instead of substance, James 1.22. To obey the Word of God in our Life, is our Wisdom, Deuteronomy 4.6. Hence Christ calleth him a wise man, that heareth the Word and doth it. Matthew 7.24. These are Verba vivenda, non legenda ; not barely to be read, but practiced: Hereby we honor God, and so shall be honored of him again, John 15.8. One Practical Christian bringeth more glory to God, then a thousand Notional formal Professors. This made Paul commend the Romans (6.17.) not for bare professing, but for obeying from the heart that form of Doctrine which was delivered to them: and Christ preferreth such as Do his Will, before his natural Kindred, Matthew 12.47.

Hereby we shall experimentally know the Truth of God's Word, John 17.17. When men believe the Word, submit to it, and are content to be ruled by it in all things, they shall Experimentally know the truth of it. Knowledge helps much to Practice, and Practice helps much to Knowledge. It is not talkeing of Wine, but drinking of it, that comforts and cheers the heart. The Theory of Music is delightful, but the Practice is far more Excellent and Pleasant.

A real good Man, is Decalogus Explicatus, a living Decalogue, his Life is a Comment on the Commandments. The Word is written in his Heart, and held forth in his Life, Philippians 2.16. Holding forth the Word of Life. He doth not only lay up the Word in Hearing, but he doth hold it forth in ordering all his Actions according to it. And this is an Evidence that we are truly Godly, John 14.15. 1 John 3.24. And serveth to distinguish us from all the Hypocrites in the World, who only talk of Religion, and cry, Lord, Lord, Matthew, 7.22, 23. they come and hear, But they will not do it, Ezekiel, 33.31, 32. that But is a blot and spoils all.

As it was said of Naaman the Syrian, He was a Valiant man, But he was a Leper; that but was a blemish. So we may say of many formal Professors, they can talk excellently, and have good Parts; But they are covetous, cruel, proud, malicious, censorious, &c. Fie on these Buts, they are the Coloquintida that spoils all. These are the Botches and blemishes of Religion and cause it to be evil spoken of; as the Indians said of the Spaniards, when they saw their cruelty, Surely, that God cannot be good that hath such wicked servants. So Ezek. 36.20. the profane Jews caused God's Name to be profaned and evil spoken of, by reason of their lewdness, when the Enemy cried, These are the people of the Lord, and are gone forth of his Land : q. d. These are the holy people, see what kind of Inhabitants God had in his Holy Land.

On the contrary, when God's people walk up to their Principles and Privileges, answering their Gospel Light with Gospel lives, being burning and shining lights, and leading convincing lives.

1. Either they shall convince the wicked, and stop their mouths that they shall have nothing justly against them.

2. Or else convert them, as Justin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion : by seeing their Constancy, Patience, Humility and cheerfulness in suffering, it won him to the Gospel. Oh then, let us be doers of God's Will, this is more pleasing to him then all Duties without it. Obedience is better then Sacrifice. 1 Samuel 15. A heart without words is better then words without an heart, a grain of Grace is better then many pounds of gifts. 'It is good to Profess, but Practice is better, yea of the two, Practice without Profession, is better then Profession without Practice: for Divinity in this life consists rather in Practice then in speculation and contemplation. In Religion we know no more then we Practice; then we are said to know God when we keep his Commandments, 1 John 2.3, 4. Lay aside words, and fall to works.

Let us imitate the sheep which boast not how much they have eaten, but show it actually by their fat, fleece and young. We all profess we love God, let us show it by doing something for his Honor. As the woman that loved our Savior bestowed a box of precious Ointment on him. Love is bountiful. Many read the Scriptures only to fit them for discourse, as some are said to read Plato. All such unpractical knowledge in God's esteem is no knowledge, 1 Samuel 1.12. Jeremiah 2.8. The Priests no doubt had a Notional knowledge, but because it wanted Practice, God accounted it no knowledge. This want of Practice breeds Errors and Heresies; Men turn Skeptics because they will not be Practicks. God plagues the Hypocrites of our time for their Unfruitfulness, Ungratefulnesse, and Contempt of the Gospel, by giving them up in his just judgment.

1. Anabaptism, Libertinism, Socinianism and other Heretical ways. Sin hath so blinded them that they cannot see the Truth, Matthew 22.29. Practice is the best Preservative against defection, this will make a man whose knowledge is less then others to remain steadfast in time of trial like a fixed Star, whilst others of greater Parts like blazing Comets may shine for a while, but at last vanish into smoke, Revelations 3.8. 'It is obedience to this Word that will build us up till it have brought us to an inheritance immortal, Acts 20.32.

[He that would see more Encouragements for Practice, let him peruse Mr. Samuel Wards Sermon, John 13.17. it is the last Sermon of his Sermons. Master Vennings sermon on Matthew, 7.21. Doctor Preston on Romans 1.18. p. 170. Downams Guide to Godliness, cap. 1.2. The Preface to the last Edition of Doctor Andrew's Catechism, Master Anthony Burgess spi. Refining, 1 Peter, 1.2, 3. Master Sanger his morning Lecture, p. 77, &c.

1. Then let us Read it constantly, Deuteronomy 6.6, 7. Psalm 1.1, 2. least any should exempt themselves, the Lord names all sorts, men, women, children, strangers, Deuteronomy, 31.11, 12. Jeremiah. 36.6, 7. not only the learned, but the unlearned also, must Read, yea, search the Scriptures, if they expect Eternal Life. John 5.39. peruse them frequently, and search them diligently, digging for these Heavenly Treasures as men do for gold, who break every clod that they may find the golden Oare. There is nothing written in vain, but even those places which at first view seem to contain nothing memorable; yet by prayer and study much gold of instruction and consolation may be gained from them, neither is there any danger in a wise, humble and Holy reading of the Scriptures, for then the Lord would never have revealed them, nor have denounced such terrible Threatenings against such as are ignorant of them, Isaiah 27.11. 1 Thessalonians, 7.8. It is not knowledge but the want of it which makes men err both in Doctrine and Manners, ( Matthew 22.29.) as we see by sad experience in the dark corners of the land.

Be not then a stranger to God's Word, but let it dwell in you, Colossians, 3.16. Let it be your Domesticke Counselor, let it be as Familiar with you as he that dwelleth in the same House with you, even as your Brother and Sister, Proverbs 4.7. Let it dwell not only sufficiently, but abundantly, richly, and plentifully in you, both in respect of the Object, be not only acquainted with some Parts and Parcels of the Scripture, but let the whole Word both Law and Gospel abide in you, be industrious to know all God's Will, Hos. 6.3. Prov. 2.3.4, 5.

Secondly, In respect of the Subject, Let it rule in all the parts of the Soul, in the Understanding, Memory, Will, Affections; set open the Doors of the Soul, and bid light welcome, Let there not be a formido Lucis, a shunning of the Light, for that argueth guilt, John 3.20. But be like Apollos, who was mighty in the Scriptures, Acts, 18. 14. and like the Eunuch ( Acts 8.28, 29.) who would lose no time, but as he was travelling and riding in his Chariot he was reading the Word.

2. Which makes him the more to be admired, he was but a Heathen.

3. He had much business.

4. He was a Prince, and a great man.

5. Though he understood not what he read, yet he would be reading.

6. He ingeniously confessing his ignorance, God sends one to instruct him. 'It is the Meek, the Teachable, and the Tractable whom God will teach his way, Psal. 25.9. Isaiah 28.9, 10. James 1.21. 'Twas the great praise of Alphonsus King of Aragon, that (notwithstanding all his Princely affairs) he read over the Bible 14. times with the ordinary Gloss, and George Prince of Transylvania read over the whole Bible 6. or 7. times. How will their forwardness condemn our backwardness!

[See Motives and directions for Reading the Scriptures, Par. on Rom. in the end of his Comment p. 1. &c. Byfields Marrow, p. 550. Master White of Dorchester Direct. for reading script. Master Sam. Hierons Serm. on Hos. 8.12. Downams Guide to Godliness cap. 28. to 32. Master Traps Treatise cap. 8. Master Burgess his Sermon on Mark 1.3. p. 14, &c. Master Leigh's Body of Divinity, l. 1. c. 2. p. 23. Master Philip Goodwin Family-Dut. p. 348.

2. We must remember and Treasure up the things we read. 'It is impossible we should ever practice the things which we forget with Mary, we should treasure up Christ's sayings in our hearts, Luke 2.19.51. we should lay up something for the time to come, Isaiah 42.23. and learn that in Zion which may support us in Babylon. Ier. 10.11. this will be a means to keep us from sinning against God, Psalm 119.11. Deut. 11.18. Job 22.22, 23. Our memories naturally are very false, and there is a willful forgetfulness of the best things. Hence the Lord commanded the Jews to make them fringes on the borders of their Garments that they might remember the Commandments of the Lord and do them, Num. 15.38, 39. we should use all good means to keep the word in Remembrance; as by conference, by loving it Psalm 119.16. want of affection, makes memory wanting, we use not to forget what we love. By writing it, such as can write Sermons may do well to write them. Baruch writ from the mouth of Jeremiah, 36.32. and if Kings notwithstanding the multiplicity of their Kingly affairs, yet must spare time to read God's Word, and must write out with their own hands a Copy of the Law, the better to imprint it in their memories ( Deut. 17.18.) how can inferior persons who have not that strong employment, be excused?

[See helps to strengthen Memory, Manton on James 1.25. p. 204. Barlow on 2 Timothy 2.8. Baine on Revelations 2.4. p. 13. Fenner on Revelations, 3.1. Rogers of Dedham on Love, p. 3, 4, &c. Doctor Reynolds on the Passions, p. 13, &c.

3. Medit on the word. Do not only taste it, but eat it, digest it, & concoct it, for then it will nourish you Ier. 15.16. This made David to excel Ps. 119.99.100. 'Twas one of Luther's Masters, by which he profited so much. Meditation, Tentation and Prayer. This will make us know things experimentally, we shall taste of hidden Manna, we shall be constant and settled in God's ways. This layeth open to us all our losses by sin, the loss of God's favor, loss of Peace of conscience, and loss of Reward, and so imbitters sin to us. By this we converse with God, 'tis our Mount Nebo out of which we may behold the heavenly Canaan. Though our bodies be on earth, yet by Meditation our souls may be in heaven. Resolve then to spend one hour in 24. every day in this duty. Satan will lay many rubs in your way, for of all duties he cannot endure that we should reflect upon our ways, yet like another Sampson, you must break all the cords of these Philistines; the benefit, Peace and comfort you will find by it, will abundantly pay for all; especially on the Sabbath day, we must be much in this duty. Rev. 1.10. As the rich man thinks it not sufficient that he hath Gold, but he loves to think on it, to see it, to count it: soe should we not content ourselves with a notional knowledge of God and his works; but by meditation we should recount and ponder the ways and works of God, that we may experimentally tell what God hath done for our souls.

[See more for Meditat. Barlow on 2 Tim. 2.7. D. Holsworth's Ser. on Psal. 119.48. p. 321. Downams Guide to Godliness. l. 5. c. 14. Mr. Stoughton David's Love to the word. p. 295. to 434. Mr. Ambrose his Medita. cap. 7. Sect. 1. Mr. Baxter 's Saints Rest. Part. 4. p. 147.179. to 203.]

Let us then with all Thankfulness acknowledge this mercy of mercies, this gift of gifts; what gross Ignorance, Profaneness, Superstition, and Idolatry, did overspread the world 500. years ago, for want of this light which we enjoy. Oh what excellent Helps, Expositors, Treatises, Practical and Polemical on all Parts of Divinity, do we enjoy! what would not our forefathers have given to have seen this day? and yet we foolish, ungrateful people know not our own mercies, nor do we prize the things that concern our everlasting Peace. As ever we desire to prosper, let us with all readiness of mind receive the word, none ever yet lo • t by entertaining it, it payeth for its entertainment where ever it comes. 'Twill return Mercy for Duty, and brings with it a sure Reward: Every line of it runs Wine, Milk, and Honey, to the due observers of it. We should therefore esteem it above our dearest lives. When the Sanctum Sanctorum was taken (saith Josephus ) in the last destruction of Jerusalem, the Jews desired rather to die then to live. What crying, yea what dying was there, when the Ark was taken? 1 Sam. 4.18, 20, 21, 22. if the Lord will take his word away, we should desire that he would take us away, for our lives will not be worth the enjoying, if we cannot have the Tokens of God's love and favor with them. There is not a surer sign of a child of God, then this sincere love to the sincere milk of God's word. 1 Pet. 2.2. Moses esteems it above all the learning of other Nations. Deut. 4.6. David spends the whole 119. Psalm to show his intimate affection to it. He prefers it before Gold, Solomon his son prefers it before Pearls. Proverbs 3.15. Job (23.12.) prefers it before his food. and Jeremiah (15▪ 16.) makes it his joy. In a word, all the children of God have been great lovers of the word of God. They look upon it as a Rich Mine of Heavenly Treasures, and a storehouse of all spiritual consolations. The Bible is Promptuarium sacrum, a common shop of medicines for the soul, full of rich privileges, promises, and large Legacies to the people of God, 'It is a staff and stay to the old, an ornament and guide to the young. Here you may read the Love which God bare to his children from all eternity, and will continue to them when time shall be no more; here are to be found the Leaves of the Tree of Life, which God hath ordained for the healing of the Nations. In a word, here is a Hammar for Heretics, a Touchstone for doctrine, a Rule for our lives, a comforter & counselor to us in this house of our pilgrimage. We should then read God's word not only as our duty, but as our privilege & singular happiness; Rejoicing that we have them to read; the child delights to read his fathers Will and Testament, that he may see what is bequeathed to him. Denizons delight to read their Charters, and to know their Privileges. The Malefactor acquitted delights to read his Pardon. and the Prodigal that is received into favor, delights to read the Affectionate Letters of his father to him. If we be born of God, we cannot but love the word of God.

VERSE 17. That the man of God may be perfect, thoroughly furnished unto all good works.

THe Apostle here adds the end of the Scriptures usefulness. viz. to make the man of God perfect ( i. e. ) that the Minister of Christ may be perfect and complete, every way fitted for the work of his calling, for altho • gh this be true of every good man, that the word of God is able to comcompleat and perfect him for every good work; yet the context and scope of the Apostle shows that he especially speaks of a Minister of Christ, whom by way of honor he stiles, The man of God. This Title did properly and peculiarly belong to the Prophets of the Old Testament, who were by way of honor and excellency called, Men of God. 1 Sam. 2.27. and 9.6. 1 Kings 13.1.13. Deut. 33.1. 2 Pet. 1.21. 1 Kings 17.18. and 2.4, 7.

1. Because of their Mission and Commission, which they had from God to dispense his word and Sacraments to his people, they are God's Legates and Ambassadors, and therefore are they called, Men of God.

2. In respect of that singular Holiness which is (or at least ought to be) in the Ministers of Christ, and in respect of their nearness and familiarity with God. 'It is an Hebraism very frequent in Scripture, when they would express an excellent thing, they joined the name of God to it, as the City of God, Cedars of God, Harps of God, men of God (i. e.) excellent Cities, Cedars, Harps, Men. The Apostle applies this Title to Timothy. 1 Tim. 6.11. in the Text he applies it to all the ministers of the Gospel. How basely soever this ungrateful world esteems of them, yet they are men of God, set apart by him for the noblest employment. They are not only men of God by right of Creation, for so are the wicked, nor by right of Redemption, so are the Elect, but by special delegation, God employs them on his Embassyes and Messages to the sons of men. Hence Observe, That the calling of the Ministry is an Honorable Calling. They are men indeed, but they are men of God. They are Ministers and Servants, but 'tis for Christ. They are Ambassadors for him. 2 Cor. 5.20. 'It is an Honor to be an Ambassador to an ordinary King, but to be employed as an Ambassador for the King of Kings; how great is that honor? Three things make a service Honorable,

• 1. If we serve an Honorable Master.
• 2. If our work be honorable.
• 3. If our wages be Honorable.

All three things concur here. No Master, no Work, no Wages like ours. The Physician looks to your bodies, the Lawer to your Estates, and the Minister to your souls. These are the Light of the world, the Salt of the Earth, the Stewards of God's house, Friends of the Bridegroom, and the Savior's of the world. Kings by way of Reverence and Honor have called them Fathers. 2 Kings 13.14. This is an Honor which none are capable of, but such as God is pleased to call. Heb. 5.4. How great then is the sin of those Atheistical Quakers, who load the faithful Ministers of Christ with vile and reproachful language. If the Spirit of God call them, Men of God, and give them Honorable Titles; then they are certainly led by the spirit of the Devil, who vilify them and miscall them. The time is at hand when such shall answer for all their hard speeches against God and his Ministers. Jude 15. But 'tis no wonder that we sinful dust and ashes are abused, when our Lord and Master himself suffers; if they have called the Master of the house Beelzebub, what may the servants expect? 'It is some comfort that we are abused by none, but such as abuse God, his Sabbaths, Scriptures, Orders, and Ordinances. But though Israel play the harlot, yet let not Judah sin. Love you the faithful messengers of Christ. Let their faces, yea their feet be beautiful in your eyes. Isaiah 52.7. have them in singular love for their works sake. Children should love their Fathers, the sheep their shepherd, and the convert the Instrument of his conversion. Though our persons may deserve but little, yet our Callings are Honorable. The Apostle would have you give them double honor. 1 Tim. 5.17. not only your countenance, but honorable maintenance.

1. That they may live like the Ambassadors of Christ.

2. That by Hospitality and works of mercy they may adorn their profession.

3. We must give ourselves to Reading, but without book we cannot read. We need books Philosophical, Theological, Textual, Polemical, Practical, Historical, 500. l. (say some) will buy but a competent study for a Minister of the Gospel.

4. Our breeding is chargeable, and our pains very great, besides we have no worldly way of Trading whereby to subsist.

5. If the Levitical Priest had honorable maintenance, then we that are put to greater cost and pains, may much more expect it from our flocks.

2. If Ministers be men of God, near and dear to him, then he will defend them. His stars he holds in his Right hand, he hath a special care over them, and respect unto them.

2. Observe, 'It is lawful to give honorable Titles to men according to their places and callings. The Scripture approves not of any rude, uncivil language, but expressly commands us to give honor to whom honor is due. Rom. 13.7. Exod. 20.12. The Saints of God in Scripture did not use to Thee and Thou men, but gave respectful and reverent language to their betters. Sarah calls Abraham, not Thou Abraham, but she calls him, Lord, or Sir. 1 Pet. 3.6. Luke calls Theophilus, most excellent Theophilus. Luke 1.3. Obadiah (a Saint) meets Elijah, and falls on his face before him, and calls him My Lord Elijah. 1 Kings 18.7. here is both reverend gesture and language, and that to a Prophet, a Minister of God, whom men hate now, not for any evil that we have done, but solely for our office, because we are Ministers of Christ, and witness against their wickedness, therefore they call us Conjurers, Jugglers, Limbs of the Devil, Covetous, Proud, Tithe-mongers, Legal Preachers, Baals Priests, Witches, Devils, Liars, &c. with such Billingsgate language they stuff their lying Pamphlets. The Lord rebuke them. Solomon will teach them (if they be not past Teaching) better language, Eccles. 12.11. he calls Ministers Masters of the Assemblies. The Jailor calls Paul and Silas, Sirs, or Masters, ( Acts 16.30.) 〈 in non-Latin alphabet 〉 , Domini, a Title of Honor, and they reprove him not for it, which they would have done, had it been unlawful. Paul commands us to give them double honor. John gives a Title of Honor to a good woman, and calls her an Elect Lady. 2 John 1.3.5.

Object. These were good and godly persons, but we show respect to wicked ones.

Answ. 1. I hope all the Ministers in England are not wicked men, yet you show respect to none, but cry down all.

2. The Saints in Scripture have given Titles of respect even to wicked men. Esau was a profane man, yet Jacob gives him the Title of Lord, not Thou Esau, but my Lord Esau. Gen. 32.4.18. So Paul to Festus, most Noble Festus. Acts 26.25. Daniel a Saint, yet speaking to Nebuchadnezzar an Idolater, calls him King of Kings. Dan. 2.37. The Quakers boast of their Sanctity and Perfection, when they are Sots, not Saints ; so far from Sanctity, that they have not common civility; which plainly shows what Spirit leads them, and what that light within them is.

VERSE 1. I charge thee therefore before God, and before the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom; Preach the Word, &c.

T His Chapter is Paul's Cygnea Cantio, his last, and sweetest Song; by a Spiritual sagacity he saw his end approaching, and the time of his Martyrdom to be at hand, and therefore now he doth as it were make his last Will and Testament, wherein he gives Timothy many things in charge, & especially commends to him the work of Preaching. And since the words of dying friends usually take deep impression, he doth not barely exhort, but solemnly adjure Timothy to preach the Word with all diligence and care, according to the ends mentioned in the two last Verses of the foregoing Chapter.

To quicken him, he tells him what dangerous times were coming, and of his own death approaching. He desires Timothy to come to him, showing how he was forsaken of all men; and then concludeth the Epistle with divers salutations, and a Valedictory Prayer.

The Chapter consisteth of four Parts.

• 1. Here is a serious Exhortation and Solemn Adjuration given to Timothy, and in him to all the Ministers of the Gospel successively, to quicken them to a faithful discharge of that great Ministerial duty, viz. the Preaching and pressing of the Word in the several Parts of it, Verse 1.2. This Exhortation he backeth and enforceth with several Arguments.
  • 1. From the day of judgment, Verse 1. There is a day coming when we must give an account of our Stewardship to Christ, who shall judge the quick and the dead, we had need therefore to be faithful and active in our Masters service.
  • •• He presseth this diligent Preaching on him in respect of the dangerousness of the last times, wherein men will have itching Ears, be all for Novelty and vain Opinions, and will not endure sound Doctrine. Now the greater the danger, the more careful he must be to prevent it, Verse 3.4.
  • 3. By reason of the shortness of his Life, which he foresaw. V. 6.
  • 4. From his own example, he had fought the good fight, finished his course, and kept the faith, and now was ready for a Crown of righteousness; do thou follow my steps and thou shalt attain my end.
• 2. He treats of some private and personal affairs from v. 9. to 19. where he desires that Timothy and Mark would come to him, 1. Because some had forsaken him, as Demas, v. 10. Others abused and opposed him, as Alexander the Copper-smith, and others were sent by him to other places to preach the Gospel. v. 12.
• 3. He gives a brief account of his first Answer before Nero, showing how all men forsook him, yet the Lord was with him, who supported him in his trials, and delivered him from the cruelty of Nero. v. 17, 18.
• 4. After some particular Salutations he concluds with Prayer and Benediction, for Timothy and the rest of the Brethren with him.