A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 16

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 16

p. 246VERSE 15. And that from a Childe thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through Faith which is in Christ Iesus.

THese words contain a third Argument by which the Apostle presseth Timothy to perseverance,foreign, ab in…antia (i.) cum adhuc esses …. Piscat. foreign, puer recens natus. In hoc verbo nonnulla Hype…bole sub esse videtur. Esti…s. viz. because he knew the Scriptures not onelyonly from his Childe-hood, but even from his Infancy, and from a suckling (i.) so soon as ever he was able to learn the Scriptures, he was presently taught them.

1. Observe, Parents ought to instruct their Children betimes in the Word of God. Its good seasoning the Vessel betimes with goodness. Lois Timothies Grandmother,Gremium huic maternum prima suit Schola Sacrarum literarum. Espens Synagog. Iudaic. c. 3. and Eunice his Mother taught him as soon as he was capable, the way of the Lord, 2 Timothy 2.5. Timothies Father was a Greek and Gentile, but his Mother being a believing Iewess seeth to the instructing of her son, Acts 16.1. for the Iewes were very careful to teach their children the Old Testament betimes, so that their skill therein (saith the Learned Buxtorfe) was more at 17. then our men at 70. and they were able to answer any Question in the Law, as readily as to their own names, saith Iosephus. Hannah devoted her Samuel, whilest he was very young, to God, 1 Sam. 1.22. and 2.11.24. He began his service in the Tabernacle in his Childhood,Naar Na…r (i.). Puer Puer; quae geminatio valdè pusillum atque tenellum Infantem esse doce…; qualis est trimus qui jam incipit cibis uti pro lacte. Sanctius. that he might the better be instructed in Gods Law, and be acquainted with all the Parts, Passages and wayes of Divine Worship from his▪ tender youth; that so in his age he might keep the closer to it. 'Tis a singular mercy to have good Parents,…. Robinsons Observat 16. p. 533. …athshebam Sol monem à teneris annis haec docuisse, blanda Lemuelis appellatio quales matribus erga liberos adhuc tenellos usitatae sunt) ostendit. Cartwright. and specially a good Mother, for she being much about her children hath many opportunities of dropping good things into her little Lemuels, as Bathsheba did into Solomon, Proverbs 31.1. The Mothers of the Kings of Israel are constantly mentioned, and as they were good or evil, so were their Children. Partus sequitur ventrem, the Birth followes the belly, and such as the Mother, such usually are the children Ezekiel 16.44.

Question, But at what age would you have Parents begin to teach their children?

Answer, So soon as ever they begin to learn wickedness, we should teach them goodness; so soon as ever they begin to curse and swear, we should teach them to bless and pray. When Children can mock Elisha, and call him Bald-pate, it is time to change their Language, and teach them to cry Hosanna to Christ:Children are mentioned three times in the Decalogue, to shew that God would have his Lambs regarded, Iohn 21.15.John 21:15 so that we should endeavour to sow the p. 247Seeds of Piety and Religion in their hearts, so soon as they are able to speak, and are come to the Use of Reason and Understanding; endeavouring that as they grow in years, so they may increase in Grace and Knowledge.

Objection, This is in vain (say prophane, lazie Sectaries) to teach children the Words and Termes of Piety, since they doe not understand them.

Answer, Though Children whilest very young cannot come to much understanding, yet the having of Scripture Phrase and Texts by heart, is very usefull; and will much steed them when they come to years of discretion, and are able to dive deeper into the meaning of those things which they retain perfect in their memories from their Childehood: We should therefore nurse and nourish them up betimes in the knowledge of Gods Word as Timothy was,Sugant Infanfantes (quoad fieri potest) unà cum lacte Pietatem, & Lirguam Canaan, vel à teneris discant. Cartwright. 1 Tim. 4.6.

There are many Reasons why Youth should be seasoned betimes with good Principles.

1. In respect of that Natural rudeness and ignorance which cleaves so close unto them, Eccles. 3.18. Iob 11.12. Ieremiah 4.22. and 10.14. We are all by Nature like wild Asse-Colts, Unteachable, Untractable. An Asse is the dullest and foolishest of all creatures, and a wilde Asse is the dullest and most unteachable of Asses, yet such a wild …sse-Colt is man by Nature: lewdness and folly is bound up in his heart, it is rooted and settled there, till instruction and correction fetch it away, Proverbs 22.15.

2. The Lord oft blesses this seasoning in youth with good success;Cogitemus faelicem hujus Doctrinae successum in Solomone, qui rectè à parentibus institutus, peritissimus evasit, & undiquaque instructissimus. Cartwright. as we see in Solomon whom his Father and Mother taught betimes, Prov. 4.3.4. and 32.1. and here in Timothy, who after became an Evangelist, and a choyce pillar in Gods House for the good of many. So Samuel who was given up to God betimes, what an excellent instrument was he in the Church of God. Abraham that taught his children and servants the way of the Lord, Genesis 14.14. and 18, 19. what obedient Children and servants had he?

2. It is usually blest with continuance and perseverance, such as are good young, are oft good long: what the … is first seasoned withall,Matu…è sit senex, qui diu senex. it will have a taste of it a long time after.Quae in pueritia discimus diutius firmiusque meminisse solemus. Plato. A teneris assuescere multum est. Virg. What we learn whilest young, it will last with us, so that we seldome or never loose it, Prov. 22.6. and therefore to incourage Parents, God promiseth, if they will faithfully discharge their duty, that he will preserve their Children from Apostacy, Psal. 71.5.6, 9.14.17.18.

3. This is an excellent means to propagate goodness to Posterity, as we see here, Timothies Grandmother teacheth his Mother, and his Mother teacheth him, and he teacheth the Church of God, &c. So if you teach your children, they will teach their children, and thou mayest be a means to propagate Gods Truth and Honour from one Generation to another. So that you may comfort yourselves when you come to die, that yet your Piety shall not die, but shall survive in your posterity, who shall stand up in your steed to profess Gods name and truth before a sinful world.

p. 2484. Such well-bred and timely-taught Children are usually great comforts and ornaments to their Parents, Proverbs 23.15.16, 24, 25. as we see in Abel, Ioseph, Samuel, Iosiah, 2 Chron. 34.3. Obadiah, 1 Kings 18.12. David, Daniel, Ieremy. All of them began betimes to serve God, and were men of renown in their generations, which may help to take off that Satanical slander which is so rife in the world, viz. that young Saints will be old Devils,Angelicus juv… nis senibus Satanizat in annis. they cannot hold out. Whereas the contrary is commonly most true, viz. that young Devils will be old Beelzebubs; when those that are good betimes, usually persevere in goodness, Proverbs 22.6. But such as are fondly bred and left to themselves are the Parents shame and sorrow, and oft come to untimely Ends, Proverbs 29.15. as Absalom, Esa…, Adonijah.

5. Children are the Seminary and Nursery of the Church and common-wealth,Maxima cum in Repub. tum in Ecclesia copiosae messis Spes, ex familiae rectâ & debitâ institutione pendet. Cartwright. now as our Seminaries and Seed-plots are, such is the Nation; as the Parents, House and School are, such are Towns and Cities. Our seasoning in youth hath a great influence upon our lives,A juventu…e pendet reliqua vita, quales enim sumus juvenes, tales erimus & senes. and therefore the Devil and the world strive for youth, for look what people are between 18. years of Age and 30. such usually they are all their dayes. Drunkards then and Drunkards for ever, lewd then and lewd for ever

Argillà quidvis imitaberis udâ. Horat. Dum tener est natus, generosos insere mores.6. Youth is most Teachable and Tractable, like soft wax or clay fit to be formed and framed to any thing, ready to take any Impression. Like a tender twigg …ou may bend it which way you please, but let it grow to be a tree, and you may sooner break it then bend it. We should therefore take this fit season of seasoning youth betimes with sa…ing Truths, and killing the weeds of sin which begin to appear in their lives.Opprime dum nova sunt subi…ò mala semina morbi, Pharmaca nascenti sunt adhibenda male. Ovid. Its good bearing Gods Yoke, whether of Correction, Doctrine or Discipline, in our Youth, Lamentations 3.27. No creature so wild but it may be tamed, if taken whilest young. We see those that would teach or tame Horses, Lions, Hawkes, Dogs, Bears, they begin with them betimes; the Horse is broken whilest a Colt, and the Lion tamed whilest its a Whelp, &c.

Vse, This must stir up Parents to season the tender years of their Children with Principles of Grace. This is a duty of Great consequence, and therefore the Lord … presseth it upon Parents, Deuteronomy 6.6, 7, 8. and 11.19, 20. Psalm 78.4, 5. Prov. 22.7. Ephesians 6.4. by Catechising and instruction, by Discipline and discreet Correction they must labour to work out that sin and folly which is riveted in their Natures, Proverbs 13.15.24. and 23.13. and 29.15. Hebrewes 12.9. As in the Arke there was the Rod and Manna; so in every well-ordered family there must be the Manna of Instruction, and the Rod of Correction. They must goe together, we will not beat a dog, but we will put it into his sences as well as we can,Woodward Childs portion, Chapter 3. Sect. 1. Aristot. Polit. l. 7. cap. 17. Picolomin. Ethic. l. 10. cap. 30, 31, &c. Zepper Polit. l. 1. cap. 5.6, &c. And especially, that Excellent Book of Plutarch, stiled The Education of Children, Engl. fol. p. 1, pag. 1, &c. and shew him what it is that we beat him for. The primary cause of so much prophaneness in youth, lies much in Parents, either p. 249they do not instruct them, or they do not pray for them, or they be too indulgent, and do not correct them, 1 Samuel 2.23. or they breed them idly and profanely, or they be evil examples to them themselves; some way or other they fail: which makes so many children miscarry. When Diogenes saw a child offend he ran and beat the Father: You that are Parents deserve to be beaten for the disorders of your children, because you do not teach them better. 'Twas a crying sin in the Israelites to sacrifice their sons and daughters to Devils, Psalm 106.37. Ezekiel 16.20. yet in a Spiritual sense negligent profane Parents do worse, for they sacrifice not onelyonly the bodies but their souls to Satan, and so bring forth children to that great murderer the Devil, Hos. 9.13.

[See ten very quickning Considerations to stir up Parents to this Duty,And tenne more in Master Boltons Saints Guide. p. 230. &c. And 5. Mot. in Master Croftons Treatise of Catechising, p. 125, &c. in Master. Baxsters Saints rest, Part. 3. cap. 14. Sect. 11. to 18. and Master Woodwards Childs Portion, an excellent piece. Charron of Wisedome, l. 3. c. 14. Robinsons Essayes, Observat. 50. Master Philip Goodwin Domestick Duties, on Deuteronomy 6.6. p. 358, &c. and Eccles. 12.1. Doctor Cheynels Sermon, on Genesis 18.19. Master Gatakers Sermon 1. page 8.

2. It must stir up young persons to devote the flower and best of their dayes unto God who is the best of beings,Da florem non faecem. He is our Creator, who hath made us the best of beings next the Angels,Verba notitiae connotant affectus & actus. when 'twas free for him to have made us the basest of beings, we should th…efore remember him Eccles. 12.1.) (i.) Love, fear, honour, obey him; for words of Knowledge imply affection and practise, Deut. 8.18. Psalm 9.17. and 106.21. Iohn 17.3. we should remember him betimes, in the morning of our dayes (as the words are rendred by some) in the choicest time of our life, in the dayes of our Elections,In diebus Electionum tuarum. Ar. Mont. Invenes apud Haebreos dicuntur. Bachu…im (i.) electi, strenui, anirmosi; Iuventus enim est quid activum (teste Aristotele) nec potest quiescere. in our most flourishing time, when the best of things are to be chosen by us, from 16. to 40. is flos aetatis, the cream and flower of our dayes wherein we are most strong & active, and so most fit for the service of God. Shew me any that can shew better Title to thy youth then God can doe, and let him take it. From God we have our being and well-being, our creation and preservation; as we receive our mercies from him, so there is great reason we should serve and observe the God of those mercies: and as we expect eternal life from him, so its great reason we should spend our temporall life to his praise.

He gives the best wages and so deserves the best work: Godlinesse hath the promise, Proverbs 22.4. Matthew 6.33. 1 Timothie 4.8. and though we cannot see the profit presently, yet light and joy is sowen for the Righteous, Psal. 97.11. Yea, his worke is his wages,It is a worke of Dignation, and not of Indigence, that God is pleased to use us as Instruments in his service. and such employment is our high preferments which made Paul to blesse God who counted him faithfull, and set him in the Ministery, 1 Timothy 1.12. besides the obedience of our youth is the most free Obedience,Posse & nolle nobile est. Sen. When men have strong Temptations to sinne, and yet can deny themselves, that is excellent. and so more acceptable to God, Ieremiah 2.2. He remembereth the kindenesse of our youth especially, when we can follow him through a Wildernesse of Temptations and tryals, and a Land that is not sowen p. 250with profits and delights. This made him to call for the first-born,Iuventus est purissima pars Ecclesiae, & primitiae spiritus sunt suaviores & fervidiores. Doctor Sibbs Concio ad Clerum. p. 41. the first-fruites, for young and fat Sacrifices, Exodus 12.5. Leviticus 4.3. Now our bodies are most strong, our wit most sharp, our memories most capable and retentive, 1 Iohn 2.13, 14. And if we serve him in our good dayes, he'll help us in our evill ones: if we spend our Youth in his service,See Mr. Philip G…odwin Domest. Duties, on Eccles. 12.1. p. 493, &c.Eccl 12:1 he will support us and supply us in our Old Age, Isay 46.3.4. But if you dishonour God now, and prefer his profest Enemy before him, giving the Dregs to God, and the Wine to the Devil; he will give you up to spiritual judgements (which are the sorest judgements) he will hide his face from you and take no pleasure in you, Isay 9.17. I will not joy in your young men, implying that when young people walke in Gods way, they are Gods joy and delight. When young people are proud, profane, idle, wanton, unclean, &c. Then come Feavers, Sword, Pestilence and cut them off. When Israel fell to Idolatry, then a fire consumed their young men, Psalm 78.63. and when they grew obstinate and incorrigible then he gave their young men to the sword, Amos 4.10. that age which is most prone to sin, is nearest to judgement when God shall awaken Conscience and set the sinnes of thy Youth in Order before thee, the end of thy mirth will be bitternesse, Eccles. 11.9. Be therefore perswaded, not onelyonly to creep or goe, but to fly from the lusts of Youth, 2 Timothy 2.22. every Age hath its sinnes, old Age is pron… …o security, and Covetousnesse and Youth to six sinnes especially.foreign, viz. Magno studi…, magnòque aninimi conatu; fugimus enim quae periculosissima, & nobis infensa sunt.

1. To Pride and Selfe-conceitednesse, they are prone to Pride in heart, Habit, Haire, and New-found-Opinions: Hence the Apostle would not have a Minister to be a Novice, lest he should be puft up with Pride, 1 Tim. 3.6.

2. To sensual Pleasures, as Gameing, Feasting, Hunting, Drinking, Danceing, (Eccles. 11.9. Iudg. 14.10. Iob 1.14.) and especially, to Wine and Women which steale away their hearts, Hoseah 4.11. It was a young man that followed the Harlot to her House, Proverbs 7.7. And therefore Solomons Mother counsels young Solomon not to give his strength to Women, Proverbs 31.3, 4. Oh how many persons hath the Devill destroyed by Women! How many drown themselves in cares and sorrows, by marrying too soon. As soon as ever they are out of the shell (yea, like Lapwings they run with the shell on their heads) they must have a Wife (forsooth) before they know how to govern themselves, much less a Family; when they are fitter to be the Heeles then the Heads; fitter to be commanded, then to be commanders of others.

Question, But when would you have young people to marry?

Answer, I would have them observe Gods Method:

First, get Grace, first Spirituals, and then Temporals follow, Matthew 6.33.

Secondly, 'Tis impossible to prescribe a set time when every one should p. 251marry, there is so much difference in mens Constitutions, Callings, Conditions, &c. Yet if I might advise young people, I should scarce advise a man to marry before five and twenty, nor a young woman till twenty; My Reasons are,

1. Because the married Condition requires people that have some experience in worldly Affaires, and specially in Religion 1 Peter 3.7. the Apostle would have the Husband to be a man of Knowledge: Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time. Adam was a Man of full Age, and Eve a Woman, not a Childe, when God brought her to Adam. Of all people that we read of in the Scripture, Kings did use to marry soonest, that so they might have Heires betimes, yet we reade of few of the Kings of Israel that married before twenty. 'Tis not for Children and green-heads rashly to run upon such weighty undertakings; they that marry in such haste shall repent by leisure.

3. Mutability and unconstancy, they be not settled nor stayed in their judgements. 'Tis the younger sort that usually are led away with errour: Old Birds, stayed Professours, are not so soon caught with this Chaffe. Hence the Apostle Exhorts young Timothy to continue in the Truth, 1 Tim. 4, 16.

4, Rashness, Headiness and Revenge; such were Rehoboams young Counsellours,Temeritas est flu…entis aetatis, prudentia senectutis. Cicero. 1 Kings 12.6.10. Youth is voyd of judgement, Prov. 7.7. and apt to fly in the face of a Reprover.

5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet, 2 Kings 2.24. and despised Iob 30.1.12. 'Twill be our wisedome to fly these lusts betimes. Its a comely sight to see mortified and self-denying young people. They are subject to stronger Temptations and more violent Affections, there is a greater propensity to sinne in youth; and therefore the Obedience is the more excellent and acceptable, when out of love to God we can break through all these. Young persons have many suiters, the World, the Flesh, the Devil, all cry be mine, be mine. They all ly in wait for the flower of our dayes. The Flesh casts baits,See more in Master Henry Smiths Sermon on Eccles. 12.1. Parlow on 2 Timothy 1.5. G…yffith Gods building. p. 143. &c. Vindication of Presbyter. Government by London Ministers.. p. 150, &c.Eccl 12:12 Tim 1:5 the World digs pits, and the Devil sees snares. So that unless we be magnanimous and resolute we shall be foiled and overcome.

6. A sixth sinne of Youth is, Neglecting the seasons of Grace, not knowing the day of their Visitation, a sleighting the tenders and offers of Gods Grace unto them.

There is a time when the Lord cometh a wooing to the Soul, and by the motions of his Spirit knocks at the doores of our Hearts for entertainment, Revelations 3.20. The Devil doth his utmost to hinder the match; and therefore he perswadeth young persons, that they are too young to be godly, and too young to deny themselves in point of pleasures and carnall delights, he tells them they may believe and repent time enough hereafter, when they are Old. He dealeth with them as the Philosopher did with the young man that came to him, desiring him to tell him when he should marry. Oh said the Philosopher, thou art p. 222too young, not yet, not yet; at last he grew old, and then he came to know when he should marry, Not at all now said he. The Application is easie.

1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter. Many have an Intentionall,Cras corvina & reproba, Vox est. Cl…mangiis. but no solid Repentance, they resolve to repent, but they resolve not when,Vult & non vu…t piger. and so delay, till the day of Grace bee past.

2. Consider, it is not in our power to repent when we please, God must give us the Grace, 2 Timothy 2.25. they way of Man is not in himself, It is God must turn us or we shall never be turned, Iremiah 31.18. He must draw us or we shall never runne after him, Canticles, 1.4. Iohn 6.44. We must observe Gods time or we loose all.

3. How dost thou know that thou shalt live till thou art old, younger, and better then thou are gone. Shorter graves then thine may be seen.

4. Suppose thou shouldest live till thou wert old, yet thy heart may then be so hardened that thou canst not repent, and because when God called thou wouldst not answer, therefore thou shalt cry and shalt not be heard, Prov. 1.24. Ier. 22.21, 22.

5. If it were in our power, yet we may in no wise deal so dis-ingeniously with our God, as to give the Devil the Marrow of our Youth, and reserve the dry bones of our old Age for God. It is no wisedome to lay the greatest load on the weakest Horse. Old Age, (though in it selfe it be a Blessing) yet is accompanied with many troubles, sicknesses, and diseases, they are the Dreggs, the Lees, the Winter of our dayes. As all Rivers meet in the Sea, so all diseases meet in Old Age; Hence it is called the evil day, Eccles. 12.3, 4, 5, &c. then the Eyes grow dimme, the Eares deafe, the Hands tremble, and the Leggs are feeble, and the Memory failes.

'Tis a time of spending, not of getting, and such compulsive Repentance is seldome true.Iuveni parandum seni utendum. They are cursed that offer the blinde and the lame in Sacrifice, Malachi 1.8. ult. and if the blinde and the lame were abhorred of Davids soul, much more of Gods, 2 Samuel 5.8. 'Tis the greatest Wisedome in the World for young persons to know the day of their Visitation, and to improve the Seasons of Grace, seeking the Lord while he may be found, Isaiah 55.6. and opening when he knocketh.

'Tis good sayling whilest the Ship is sound, the Pilot well, the Marriners strong, the Gale favourable, and the Sea calme. The onelyonly way to finde the Lord when we seeke him, is to seeke him in due time, even Now, 2 Corinthians 6.2. Behold, Now is the acceptable Time. Now he calleth all men every where to Repent. See how the Holy Ghost prevents Objections. I'le repent hereafter. No, it must be now, Acts 17.30, 31.

p. 223Object. I am rich, or I am poor, I am a Iew, or a Gentile, and cannot repent.

Answ. He calls All men.

Object. I dwell amongst ill neighbours.

Answ. He calls all men every where. The time present is the only time, the Time past is gone, the time to come we have no assurance of, the time present is our time; Hence we are called upon so oft to obey whilest 'tis to day. Psal. 95.7, 8. Heb. 3.15. and to return (i. e.) presently. Isai 21.12. In all obligations (say the Lawyers) where no time is specified, there the condition is presently to be performed. So Ier. 13.15, 16. Zech. 1.4. Zeph. 2.1, 2.

Now because we are naturally averse and backward to this special duty, I shall give you 20. Considerations to Quicken you.

1. Consider that this speedy repenting and turning to God in our youth is Comfortable, because 'tis a good evidence of the Truth of our Repentance,Poenitentia sera ra…o verae. as late Repentance is seldome true, so speedy repentance is seldome false. It's a good sign we have made God our God indeed, when with David we can seek him early. Psal. 63.1. and with Zaccheus, we make hast to receive him joyfully. Luke 19.6. This is a reward it self, and carries meat in the mouth of it, there is a sweet resentment in the remembrance of a well-spent youth. Never did any repent of repenting too soon, but many have Repented their deferring so long.

2. 'Tis more Easie; any thing taken when 'tis young, is more easily wrought upon. A twig is easily bent, a disease taken in the beginning, is easily cured;Qui n…n est hodiè. &c. when every thing by delay growes worse. When the fingers are growne stiffe, 'tis ill learning to play on the Lute. An old disease is hardly cured. The longer a Tree growes, the harder 'tis to pull it up. The further a Naile is driven,Malé tincta ingenia ut nigrae lanarum nullum alium colorem imbib…nt. D. Sibbs, the harder 'tis to pull it out again. The acting of sin strengthens the Habit, and when sin is become Habitual, connatural, and customary, 'tis hardly cured. Ier. 13.23. Isay 26.10, 11. let favour be shewed to the wicked, (i. e.) all those common favours of preservation, supportation, food, raiment, health, wealth, &c. yet he will not learn righteousnesse though it be a lovely thing.

1. In the land of Canaan literally, where God had promised all blessings, as the Church with all her Priviledges and Ordinances, yet in despite of all these favours they will do unjustly.

3. They will not ('tis not so much they cannot) behold the Majesty of the Lord,…n Winter Gentlewom…n Can hide their nakednesse, but in Summer they Will not. If a man is to be arrested, he can …orbear the Alehouse, but let that danger be over, and he Will not. Dediscit animus serò quae didicit diu. Sen…ca. in his special works of mercy and judgement, when men are hardned and habituated in sin, not all that Mount Sin…i or Mount Sion can afford, neither Iohns austerity, nor Christs lenity can work upon them. Matth. 11.17, 18, 19. and 23.37, 38. what's bred in the bone, will not out of the flesh, when mens bones are full of the sins of their youth, they usually go with them to their graves. Iob 20.11. 'Tis well observed, that in our Saviours time of all that were possessed with evil spirits, the Devil was most hardly cast out of those whom he had possessed from their childhood. Mark 9.2, 29. By this delay the understanding is more darkned. Ephes. 4.18. the will becomes more stubborn and unyielding. All the powers of the soul are (as it were) chained and bound up that they cannot stirre to goodnesse. Thus Simon Magus was held in the bonds of iniquity. Acts 8.23. Every raigning sin is a bond which the Devil casts about men. So that they cannot stirre a step in the way of grace. Besides Satan hath a strong plea against the soul, he'l plead prescription, and so p. 254many yeares possession which is eleven Points in Law.

foreign.3. 'Tis more fruitfull, we shall do more good, and receive more good, to him that hath, shall be given. We shall bring forth much penitential fruit, which will bring much glory to God, and in glorifying him lyeth our glory. Ioh. 15.8. Suppose a man should never Repent till he were old and ready to dye; though such a man may be saved, yet his Graces are not so conspicuous, nor can he do that good, nor bring that glory to God, as a young man that begins betimes to serve him. Paul was converted betimes, and see what abundance of glory he brought to God, what good he did in the Church, and what abundance of sins he prevented, which else would have made head against him, and enslaved him: how many famous Churches did he plant, Rom. 15.19. and what abundance did he do, and suffer for Christ. 2 Cor. 11.23.24. if a man have a great way to go,Sancti…icat, di tat, …ana… quoque …urg…re ma nè. Most true in a spiritual sense. it's good rising early in the morning, such a one shall get the start of many sluggards. 'Tis a thrifty course to be an early convert, the sooner we submit to the spirits conduct, the better, the more Peace and Liberty we shall attain.

4. 'Tis more Beautifull, and lovely. Every thing is beautiful in its season (Eccles. 3.11.) now Gods usual season for repentance, is when we are young. Eccles. 12.1. as we see in Iosiah, Samuel, Obadiah, &c. As a word spoken in season, so a work done in season, is both delightful and profitable.Aestatis tempus est fructificandi tempus, quae aestate sterilis est, hyeme foecunda non erit. Muscul. Prov. 15.23. The truly godly man bringeth forth fructum suum in tempore suo. Psal. 1.3. fruit in its due season. Christ delights to set forth his Vine-yard to such as will bring him in his fruit in season. Mat. 21.41. The trees of Gods planting bring forth pleasant fruit in their moneths. Ezek. 47.12. God loves to have this Mannah of grace gathered early. Exod. 16.21. 'tis the kindnesse of our youth that he delights in. Ierem. 2.2.

5. We shall resemble the servants of God, all their Obedience hath been prompt and speedy. They are endued with the wisdom which is from above, which is easily intreated to any goodnesse. Iames 3.17. Psal. 27.8. and 119.60. Abel brought of the firstlings of his f…ock, and the fat thereof. Gen. 4.4. Christ calls Matthew from the receipt of custom (a gainful Trade) and he presently forsakes all and follows Christ, when he called Simon and Andrew, Iames and Iohn, to leave all and follow him, they immediately left their nets and followed him. Matth. 4.20.22. when Paul was called he made no delayes, he invents no excuses, he consults not with flesh and blood, but he presently obeyes, and was not disobedient to the heavenly Vision. Acts 26.19. Gal. 1.16. when the Lord enlargeth the heart, they improve the opportunity, when he strikes, they strike, and when he moves, they move, and promptly obey. We have an excellent instance in Abraham, when ever the Lord commanded him to do any thing, though never so difficult to flesh and blood, yet still he readily obeyed.

1. The Lord commanded him to forsake his own kindred and country,Iussus exire patriam, exivit; jussus perigrinari in terra Canaan, pigrinatus est; famis necessitate pressus, patienter tulit primogenitum suum Ismaelem unà cum matre dumo ejicere, jussus ejecit. Muscul. and to go to a Land that he knew not, he must forsake a certainty for an uncertainty, and he doth it presently. Gen. 12.1, 4. Heb. 11.8. Acts 7.3, 4, 5.

2. The Lord commanded him to circumcise himself and his family; note, though Abraham were 99. yeares old, and had a great family, in which there was 300. and 18. which could bear arms; yet the Self-same day was Abraham circumcised, and all the men of his house. Gen. 17.23.

3. Above all his sincere obedience appeares in his readinesse, to offer p. 255Isaak in Sacrifice at Gods commandement. Gen. 22.2, 3, &c. God bids him take his Isaak, Quot verba tot stimuli & tentationes.his only son Isaak, his only son Isaak whom he loved, and go offer him in Sacrifice; and the Text tels us that he rose up early in the morning, and took Isaak, &c. There were many things which might have discouraged Abraham from so doing.

1. He must take his Son, not his servant, not his friend, not his beast, but his son.

2. It must be his own son, not another mans.

3. His onelyonly Son, if a man have many sons, he may the better part with one, but if a man have but an one and onelyonly son, it goeth near him to part with him. Zach. 12.10.

4. His onelyonly Son Isaak, his laughter and joy, the Son of the Promise, (Gen. 21.12.) in Isaack shall thy seed be called; this was the saddest and sorest tentation of all the rest, since the Messiah, the Saviour of the world was to come of Isaak; if he were killed, the safety and salvation of the world seemed to perish with him.

5. Whom thou lovest] To offer up an Ismael, or a son which we hate, is not so much, but to offer up such a son as was worthy to be beloved for his Piety and Obedience, was a great trial.

6. He himself must take him, he must seek no other Executioner, but with his own hands must he sacrifice him.

7. When must he take him? Now. Take now thy son, he must take him presently without deliberation or delay, God allowes him not an hour or a day to confer with any, or to comfort his distracted heart.

8. He must go to Mount Moriah three days journy, so long his soul must be kept in suspence.

9. When he comes there, he must slay him, he must cut his throat, rip up his bowels, and burn his Quarters to ashes on the Altar; so they did by burnt offerings. Levit. 1.6, 8, 9.

10. This must not be done secretly,Deus imbeciliores medicis, praecipuos praecipuis exercet tentationibus. Muscul. but he must be sacri…iced on a Mount, in the fight of all the world. Thus strong believers must look for strong Temptations. God loves to try us in our most dear and delightful things which our hearts most affect, that it may appear which hath most of our hearts, God or they.

[If any would see more, let him peruse those elaborate large Annot. on Gen. 22.2, 3. Mr. Herles Ser. on Gen. 22.2, 3, &c. D. George Downam's Ser. on the same Text, and Doctor Maxey. Venning's Milk and Honey. 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. &c.]

6. Consider the shortnesse and uncertainty of our dayes, is a notable spur to speedy Repentance; for as presumption of Long life doth harden men, so Realizing of death, and looking on it as present, doth quicken and awaken men; now our life in Scripture is compared to a span that is soon measured. Psal. 39.5. to a Tale that is soon told. Psal. 90.9. to a Vapour that quickly vanisheth.V Mr. Ley's Funeral Ser. on that Tex… Iames 4.14. like a flower that soon fades. Isay 40.6, 7, 8. Iob 14, 2. Psal. 102.11. and 103.15. Iames 1.10. 1 Pet. 1.24. Like a Post or a Weavers shuttle, that fly speedily. Iob 7.6. and 9.25. We are obnoxious to above 300. diseases, and to excessive Passions of joy, sorrow, fear, envie, &c. which have killed many: besides thousands of Casualties, a Tile from a house may kill thee, Iudg. 9.53. a Beast may slay thee,Mille modis m… rimur, uno bene. a Haire, a Fly, a Raisin stone may choke thee, as it hath done others. There's death in our Pots, Cups, Beds, Boards, &c. Death borders on our Birth, and our Cradle stands in our grave; we lament the losse of p. 256our Parents, how soon shall our friends bewaile ours, and as our life is short, so 'tis Vncertain, no man knowes when, where, or how he shall dye. I am old (saith Isaak) and know not the day of my death. Id…o latet ul…imus dies, ut observetur omnis.Gen. 27.3. God in his wisdom hath hid from us our last day, that we might watch every day.

7. The seasons of Grace are short, time it selfe is short,foreign, opportunitas est celeris. Hippoc. but opportunity is much shorter. Every day in the year is not a fair day, and every day in the week is not a Market day.Non semper sacras reddunt Oracula sortes Ipsaque non omni tempo…e fana patent. Ovid. Grace is not every dayes offer, and therefore we should walk in the light, whilest we have the light. Iohn 12.35, 36. as the day is ordained for men to work in, so is the day of Grace,There is but one acceptable time, which being neglected is as a bird escaped out of the hand, or a shaft shot out of a bow, which cannot be recalled aga…n. Stocke. wherein we must store our selves against the winter of afflictiou. 'Tis our harvest time wherein we must double our diligence. Prov. 10.5. In this we may learn wisdome from the men of the world; The Smith strikes whilest his iron is hot; The Husband-man makes hay whilest the Sunne shines. The Marriner observes his Wind and Tide, the Lawyer his Termes, the Chapman his Faires and Markets, and the Gardiner his Seasons. Yea, shall the Stork, the Crane, and the Swallow know the time of their coming,Tempestates suas vel bruta percipiunt, naturali instinctu & alteratione quadam in temperatura ad id tempus contingente edoctâ Pemble. and shall not we know the day of our Visitation? Ier. 8.7. Doth the Bee lose no faire day, and doth the Ant in Summer provide for Winter? Prov. 6.8. and shall not we in the Summer of youth provide for the Winter of old age?

See Mr. Gournall on Ephes. 6.11. p. 93, 94. &c.Eph 6:118. Shall the Devill observe his seasons to do mischiefe. Matth. 13.25. and Thieves, Hereticks, and Harlots take their opportunities to act their Villanies. Iob 24.15. Prov. 7.9. Gen. 39.11. Mark 6.21. and shall not we observe our seasons to do good?

9. In these Seasons of Grace, the Lord is very ready and willing to be found of us;See Mr. Ant. Burges Spi. Refining. 1 Part. Ser. 6.6 p. 403, witnesse those Pathetical expressions. Psal. 81.13, 14. Ier. 4.14. and 13. ult. Ezek. 18.31. he knocks at the dores of our hearts by his spirit, by his word, by mercies and menaces, if by any means he may prevaile with us. Rev. 3.20. Hence he's said to wait that he may be gracious, to stretch forth his hands all the day long; to gather us as a Hen doth her chickens, and and promiseth that we shall not lose our labours, but that they who seek him early, and with their whole hearts, shall find him. Deut. 4.29. 2 Chron. 15.15. Prov. 8.17. Ier. 29.13.

10. Neglecting the day of our Visitation increaseth wrath,Demus operam ut dum tanta in Christo offertur gratia, eam manu fidei continuo apprehendamus, secus enim si neglecta & elapsa fuerit semel occasio gratiae, tantam aberit ut aliquid nobis sit profutura ista qua nunc offertur gratia, ut etiam auctura sit justam damnationem. Rolloc. in John 3.17.John 3:17 and provokes the Lord to cut off young persons in the flower of their dayes. If a man should every day be adding sticks to the fire, and Oyle to the flame, it must needs make the fire very terrible at last. Now the longer the fire burns, the harder 'tis to quench it; the further the Lord fetcheth his arm, the heavier will the blow come. Such Treasure up wrath against the day of wrath. Iob 36.13. Psal. 7.11, 12. Rom. 2.5.

11. God takes special notice of peoples delayes, and sets down every Minute that they abide in their sin, and abuse his Patience, hence he cryes. Proverbs 1.22. How long ye simple ones will ye love simplicity? and Psal. 4.2. O ye sons of men How long will ye love vanity? and denounceth a woe against Ierusalem for her dallying and delaying. p. 257Ier. 13. ult. See Mr. Naltons Fast Serm. on that Text.Woe unto thee O Jerusalem, wilt thou not be made clean, when shall it once be? After how many woings and warnings, after how many Invitations and Exhortations, wilt thou still continue Impenitent and unreformed? how long wilt thou deferre thy Returning to me? when wilt thou be cleansed from thy old abomination,Quamdiu haerebis in vi…iorum tuo…um foedâ pluv…e? Sanctius? thou talkest of turning, and makest some offer, but when wilt thou turn in earnest? what not after so many yeares purifying Sermons? not after so many melting mercies? not after so many purgeing judgements? not after so many dayes of Humiliation? Oh when will it once be? They were wilfully impenitent, God doth not say, Canst thou not, but wilt thou not be made clean? many say they cannot leave their drunkennesse, swearing, &c. yet for gain, or for fear, in some companies they can forbear. So that the will is worse then the understanding. Ieremy 6.16. Psal. 78 10. Isay 30, 9.15. and 42.24. Ieremy 5.3. and 8.5. Zach. 7.11. Rom. 8.7.

12. Gods Spirit will not alwayes strive with sinfull, rebellious man. Ge…. 6.3. but when he hath used all means to reclaim them, and they will not be reclaimed, he will give them up in judgement to their own hearts lusts, so that he who is filthy shall be filthy still, Revel. 22.11. and since they would not be purged, they shall not be purged from their sin, till they dye. Ezek. 24.13.

13. Such sin against the Attributes of God.

1. They sin against his Wisdome, as if God knew not which were the fittect time for them to repent in.

2. They sin against his Iustice, whilest they say in their hearts God will not punish, though they be impenitent. Deut. 29.19, 20.

3. They abuse his Goodnesse and Patience, which should lead them to Repentance. Rom. 2.5. Hence those that have favour shewed them, and yet will not learn righteousnesse, are charged with this, that they will not behold the Majesty of the Lord, Isay 26.10.

14. Such sin against equity and common Reason. Reason it self bids us speedily obey such as counsel us for our good,See more in my Beauty of Holiness. cap. 6 per totum. especially if they be our superiours. If a Prince should send a Pardon to a Rebel, provided he humbled himself and submit, Reason it self tels us that such a one were very unwise, if he would not accept of mercy upon such easie terms.

15. Consider what an exceeding hard thing it is to Repent. 'Tis no less then the change of nature, old customs and habits which are very hardly broken. Ier. 13.23. To change a Lion into a Lamb, fire into water, darkness into light, is a work of omnipotency, and such is Repentance, 'tis not in our power, 'tis Gods free gift, and must be accepted of, when he offers it. 2 Tim. 2.25.

16. Consider the vile nature of sin.

1. 'Tis the **V. Crashaw's Serm. on Psal. 140.3 and Taylor's Types. p. 306, and 327. Church's Treasury. p. 146. Weemse 1. Vol. p. 97.Ps 140:3Poyson of the soul. Rom. 3.13. now the sooner we vomit up this poyson by a free and full confession of it, the better.

2. Sin is the souls sickness, it stabs and wounds the conscience; now diseases and wounds, the longer they go undrest, the …rdlier are they cured.

3. It's a Thief to us, and a Traytour to God. It robs us of our strength, Peace and comfort, now the longer a Thief keeps possession, the harder 'tis to cast him out: and to entertain a Traytor to our Soveraign, is Treason.

4. 'Tis a Debt, See more Mr. Burroughs evill of sin, and Dr. Bolton in Folio.Matth. 6.12. Psal. 51.1. now the further a man runs in debt, the harder it is to get out again.

3. 'Tis Folly, madnesse, darknesse, blindnesse, filth, &c. and therefore with all speed to be opposed and purged out.

p. 25817. We would have God to hear us speedily. Psal. 131.2. and 77.7. then 'tis but Reason that we should hear him speedily, and if we may not say to our Neighbour, Go, and come again to morrow, much lesse to God. Prov. 3.28.

18. We shall cause joy in Heaven. Luke 15.7.

1. God himself rejoyceth that he hath a new son, he esteems more of one poor,V. M. Calamies Fast Se…m on Ier 18.7, 8. p. 41, 42.Jer 18:7Jer 18:8 humbled, repentant sinner, then of ten thousand proud Pharises, who in their own conceits need no Repentance.

2. Christ rejoyceth to see of the travel of his soul, and that he hath a new member added to his mystical body.

3. The Holy Ghost rejoyceth that he hath a new Temple to dwell in.

Lac…ymae poeniten…um sunt Argel… um vinum. Bern.4. The Angels in Heaven rejoyce that they have a New Fellow-servant to sing praises to their Lord.

5. The Church rejoyceth that one more is added unto their number.

19. 'Tis a point of the highest wisdom to know and improve the day of our Visitation. 'Tis only the wise mans heart that discerneth times and seasons. Prov. 22.3. Eccles. 8.5. …phes. 5.15, 16. he is wise to redeem the Time past with repentance, the time present with diligence, and the time to come with providence.Opportunitas vi…um indicat. He observes the fit time of doing Gods commads. 'Twas the high commendations of the men of Issacher, that they were men that had understanding of the times, and knew what ought to be done. 1 Chron. 12.32. 'Tis one of the highest acts of Practical wisdom, rightly to improve the seasons of Grace.

20. Lastly, the neglecting and squandring away these seasons of grace brings Ruine to a person or Nation. God hath appointed a season wherein to call and convert men, and those that slight these seasons undo themselves, when the harvest of grace is past, and the summer ended, no wonder if men be not saved. This very sin ruined Ierusalem, the not knowing the day of her Visitation. Luke 19.42, 44. when God gives people space to repent, and they will not repent, then he casts them into a **Percutiam cum morbo & aegritudine, ut quae modò in voluptatum lecto quiescit, decumbat in lecto aegritudinis. à Lapide.bed of sorrow. Rev. 2.21, 22. Upon the well or ill spending of these seasons of Grace, depends our eternal Weal or Woe. Let then these Considerations Quicken thee to a speedy improvement of them, that thou mayest have cause to blesse God, that ever thou readest these lines, and they may never be a witnesse against thee for thy negligence, in that great day of the Lord. God records every Sermon, he sets down the day and year when 'twas preacht Isay 1.1. Ier. 1.2, 3. Hag. 1.1. and he will one day reckon with us for them; and therefore we had need to live up to our Means and Mercies, and to answer them with an holy and obedient conversation, that our Sermons may rise for our Justification, and not for our Confusion. Let us sow to the Spirit betimes, for as men sow, so shall they reap; he that in the Seedtime of his youth sowes nothing but Tares and wild Oates, in the harvest of his age must not expect a crop of corn. But he that sowes to the Spirit, shall of the Spirit reap life everlasting.

See more Reasons, Madens Ser. on Luke 19.42. c. 14, 15, 16. D. Prideaux Ser. on Mat. 5.23. p. 20, 21. Fenner on Prov. 1.28. & Gen. 6.3. & Luke 23.42. Dyke on Repent. c. 16. p. 150. &c. Mr. Ier. Dyke's select Ser. on Prov. 23.23. p. 359. and on 1 Thes. 5.19. p. 27. D. Preston. on Sacram. Ser. 3. p. 326. Tayler on Titus. p. 47. &c. Mr. Obad. Sedgwick. Rev. 3.20. Mr. Grosse Ser. on Luke 19.41. p. 242. Mr. Wheatly's Redemption of Time. Mr. Ant. Burgesse Spi. Refining. 1. Part. Ser. 75. and Mr. Iohn Downams Warfar. l. 2. c. 29, &c. p. 184. Fol. Mr. Sangars Morning Lect. Rev. 2.21. p. 211. Mr. Froysel, his Gale of opportunity. Mr. Beesly Ser. 8. on Eccles. 12.1. Mr. Chishull on Luke 19.42.

p. 259From 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 Ministery, should bee 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 Hereticks; they are given up in judgement to believe lies, for contemning the Scriptures of Truth. As for the **Non est …pe…aepretium (praesertim junioribus) Scholiastico…um plac…s inniti, quia tal…s Scholast…cus evadit ple…ú… que phantasticus vt a…anea seipsum eviscerans ad capiendas muscas. D. Prideaux. Nihil pejus nimio acumine. In utrámque partem d…sputant omnia, vix quicquam certi habent. V. D. Arrow-Smith. Tactica S. O…at. 2. p. 11. &c.Schoole-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 meer speculations, Yea, Bucer affirms that there is more Holinesse to be found in Seneca, then in most of the School-men. They **Hipotius superstitionibus & subtilitatibus litant, quàm Textûs simplicitati. V. Altingium Tom. 2. P. 1. Problem▪ 3. p. 17. &c. Bowles Pastor. Evangsl. l. 1 c. 19 p. 125. D. Prideaux fasci…ul. Edit. 2. in fine. p. 1▪ 2. &c. D. …bbs Concio ad Clerum. p. 46.47. Tactica sacra. Oratio 2. p. 11. &c.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 shewes the folly of the Papists who cry. Plus apud se valere unum Lumbardum (Scholasti…ae disciplinae Patrem) quàm centum ††Yet Erasmus confesseth that he learne… more from one short page of Luthers writings, then from all Thomas Aquinas his great Books. Habeantur Patres dum rectam viam indicant pro Luminibus, at nobis sit unicum numen. Rivet Isagoge ad sc…ipt. c. 18. p. 269. ubi plura. Et Bowles Pastor. Evangel. l. 1. c. 19. p. 122. &c. V. Tossanus his Synopsis of the Fathers and the School-men.Lutheros, ducentos Melancthones, tre…ent…s Bullingeros, quadringent…s Martyres, quingentos Calvinos.

2. Others prefer the reading of the Fathers before the sacred Scriptures. Though we Reverence the ancient Fathers, and blesse God for their Light, yet the Ancient of dayes 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 Austins, Origens, Chrysostomes, &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. Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq. English. cap. 29.]

p. 260It is well observed by a Pious and experienc't **M. Ezek Culverwell's Time well spent. p. 297. & 321.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 onelyonly 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. houres 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 knowes 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 priviledge, that in Gospel-times all shall know him from the greatest to the least. Ieremy 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. Iohn 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 onelyonly sufficiently, but richly and abundantly. Colossians 3.16. and therefore 'tis that he blames his people,V. Chameir Controvers. Tom. 1. l. 1. c. 1. and B. Vshers Body of Divin. that when he had preacht to them the Magnalia legis, the great and choyce 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 swimme, 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. Camero. de controvers. Iudic. cap. 10. pag. 598. Folio. Walaeus Loci com. 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 compleated. Hence Observe,

Tria sunt quae V. T. dignitatem nobis dicunt viz. ejus Materia, efficiens & finis. Materia sunt praecepta sacra & Historiae. Efficiens, Deus; finis aedificatio & salus Ecclesiae. Hornbech.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 Gods Spirit? This is a great Controversie in our dayes, I shall therefore.

1. By Arguments prove the Old Testament to be Authentick, and still in force.

2. I shall answer all the Anabaptistick Cavils that are raised against it.

3. I shall make some brief Application.

p. 2611. 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 Iohn 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 shew 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 Isay 35. & 53. and 61. when others Questioned the Resurrection; Christ confutes them out of Exodus 4. I am the God of Abraham, Isaac and Iacob. 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 Christs 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 Isay 29 13. When Christ would teach men to deal justly and to doe 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 Abrahams 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 for ever, 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 Commandements, and in our doubts we must to the Law and Testimony as our Rule. Isay 8.20. and Peter tells us (2 Peter 1.19.) that we have a more sure word of Prophesie (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.

p. 262There is but one Spirit, 2 Corinthians 4.13. and it cannot speak Truth in Paul, and falshood in Moses; but the same Holy Spirit which spake by Peter, Paul, Iohn, &c. Spake also by Moses, Isay, David, Ieremy, Luke 1.70. Hebrewes 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,Novum Testamentum in Vetere velatum, & Vetus in Novo revelatum esse, dixit, Augustinus. 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 justifie their rising against their Superiours 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. Ioel 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 wil not believe) Now that Christ is already come, according to the Promises and Prophesies of him, is as cleare as the Sunne, by Old Testament proofes.Quomodo probabitur demonstrativè, Christum esse Messiam illum nisi per Vetus Tectamentum? comparando & c…nferendo praedictiones impletas, Luke 24.27. Hornbeck.Luke 24:27

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

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

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

4. 'Twas prophesied that he should be crucified, Psalm 21. Isay 53. and he was so, Matthew 26.3. 'Twas prophesied that he should rise again Psalm 16. and he did so, Matthew 28. and Gods judgements on the Jewes to this day, who desired his blood might be on them and their children, and it is so,See more in Mr. Hieron Ser. on Luke 7 70. p. 115.Luke 7:70 for at this day they are a cursed, scattered, contemptible people: This Argument convinced a Jew fourscore yeares agoe 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.

p. 263An Answer to the Anabaptisticall 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 abolisht,Abrogata est Lex Ceremonialis non quoad usum Historicum, sed Typicum ac signifitativum tantùm. Arnoldus. The Ceremoniall Law is still a Teacher of Moral Duties, as 1 Corinthians 5.7.13. and 1 Timothy 2.8. and Iames 1.18.1 Cor 5:71 Cor 5:131 Tim 2:8Jas 1:18 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,The N. T. excelleth the Old (though the same for substance) in twelve particulars. V. Pa…aeum in Rom. 1.1. Est fallacia à dicto secundum quid, ad dictum simpliciter.Rom 1:1 and eased of all those tiresome journeyes and costly sacrifices. Now what fallacious arguing is this? because the Types and Sacrifices of the Old Testament are abolisht. Ergo, all the Old Testament is abolisht. Every freshman can tell them, à parte ad totum non valet Argumentum, E. g. Some compounded Anabaptists are notorious Heretickes, shall we therefore conclude that all are so? All that they can gather is this, That since the Ceremonial Law is ceast, Ergo, something in the Old Testament is ceast. 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,By disannulling the Old Testament, he doth not mean the Bookes of the Old Testament, but that old manner of publishing, administering and applying the Covenant. Lyford. for then he should contradict himself, Acts 26.27. and Christ Luke 24.27.44. and Peter, Acts 10.43. but he speaks expresly 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 Iohn.

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,1. Loquitur Christus non de tota Lege, sed de Vmbris Legis & Prophetarum, quae tunc incipiebant impleri, & abrogari. 2. De Vaticiniis implendis in N. …. quae tunc coeperunt imple…i & determinari. Paraeus. 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 Iohn, and therefore there needed now no more predictions, but a manifestation of the Messias to Israel, which was Iohns Office to doe, Iohn 1.29. the Prophets shewed that Christ was to come, and Iohn shews that he was now come. So that here p. 264the Anabaptists run into the former fallacy,A…gument and. à particulari ad Vniversale, & à par…e ad totum. 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.

Evacuatur in Christo non V. T. sed velamen ejus. Aug.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 Lawes of Moses (which will not be granted) shall we therefore cast off all the Old Testament, as the Prophets, Psalmes, &c. God forbid. The New Testament doth not abrogate but illustrate the Old, and makes things clearer. Christ is the substance of both;Accessione Novi T. Non perfectius, sed clarius factum est. V. T. all the Sacrifices were but Types and shadows of Christ the true Sacrifice. 'Tis 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, Isay 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 Gods 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 owne 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,See this Text more fully opened, in my Sal Terrae. c. 5. as by God himself; he by his Spirit will bless and water the labour 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 Gods Spirit shall accompany his Ordinances and make them fruitful; Ergo the Old Testament is abolished. This is Anabaptists Logick.

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

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, Iohn 1.17. Col. 2.17. but he hath not abolished the Moral Law, Matth. 5.17. 'Tis 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 Saviour?

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

2. Tis 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 Christs 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.

p. 265Object. There is sufficient for our salvation revealed in the New Testament. Ergo, there's no need of the Old.

Answ: God knowes what is sufficient for man, better then we; he could have comprized his word in a lesser Volume then the N.T. but since in his wisdom and goodnesse he hath provided not only sufficiently,Summâ sapientiâ & bonitate non solum ad sufficientiam, sed ad plenitudinem fidei dispensare nobis voluit. Polan. but abundantly for our direction and comfort, we may not quarrel at his goodnesse, 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 com. 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 mans Senses exercised, cap. 2. p, 40, &c.]

Vse. 1. Serves for reproof to those Manichees Marcionites,The Manichees 1400. years ago denyed the Old Testament, whom Saint Austin confuted; yet this is some of the New-light of our Times. 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. 'Tis time for the Lord to arise when men shall destroy all his Lawes. Psal. 119, 126. The Court-Bishops went about to destroy the second and the fourth Commandements, (in their Practice especially) and God hath cast them out; a Sect are now risen, that go about to destroy all Gods Lawes, 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 Saviour 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 profanenesse; for how many sins are there which are expressely condemned in the Old Testament, which yet are scarcely mentioned in the New. E. g. How oft is the prophanation of the Sabbath forbidden in the Old Testament, and the profanenesse of it threatned with death, and the due observers of it blest and encouraged. Now if the Old Testament were abrogated, we should be at a great losse 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 Vsury 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,See Mr. Edwards's Gangrene. 3. Part. p. 3.14. 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 counsell of God to their people. Acts 20.27. so people should desire to hear and know all Gods counsell revealed to us p. 266in the Old and New Testament, things revealed concerne 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 faithfull 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 knowes not Gods will revealed in Scripture, must needs miscarry Hence 'tis that Christ would not have us barely. read,Scrutamini (i. e.) cum labore & diligentiâ …ff…aite, a…canes Seripturarum thesauros, u…i qui scrutantur venas auri & argenti terram effodiunt ut aurum inveniant. à Lapide. but search the Scriptures (Iohn 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 happinesse, and how by Christ we are restored again. Gen. 3. and 2.Rom. 1.1. and 16.26.Rom 1:1Rom 16:26 To fear us from sin, here we may see Gods judgements on the Old world, Sodom, Pharaoh, Egypt, Ierusalem, 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.1 Cor. 10.1.6. Heb. 11.1 Cor 10:11 Cor 10:6Heb 11

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 Gods servants walking up to those Precepts, and how wonderfully God preserved them in their integrity. Here you may see Abrahams Faith, Lots Hospitality, Iobs Patience, Davids Zeale, Iosephs Chastity, Noahs Righteousnesse, Moses his Meeknesse, Ioshua'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 our selves by.

V. T. rectè intelligentibus est prophetia Novi. T. nam V. T est occultatio novi, in N. T. est manifestatio veteris. Aug.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, unlesse we compare them with the Old. Hence Christ oft speaks, and the Law. Iohn 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 Iohn 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 Iob, Psalms.

2. There's Ethicks 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 **V. Stoughton Davids Love to Gods Word. pag. 4, 5. Praestat alias. In Authore, in Objecto, in perfectione; & utilitate. Piscator in Epist. Dedic. ad 1. Chronic. Lumen rerum est Historia, haec clausa aperit, obscura illuminat. Historia est magistra, dux & lux vitae humanae, in qua regnorum, rerum publicarum, vitae humanae ortus▪ casus, occasus, vitia, virtutes quasi in speculo cernas, omnemque prudentiam & viam ad felicitatem alieno exemplo, felicitate vel infelicitate discas, Pezelius. Mellifici. Hist. in Epist. Dedic. ….Histories, from the beginning of the world to our Saviours time; here we have the Rise and Ruine of many famous Kings and Kingdomes, for the space of nigh 4000. yeares, 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 p. 267our 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 Thankfulnesse, as an Epistle sent to us from the great God. Here is the Fountain, the Life, and all the Treasures of wisdome included. Here is all things needful for our salvation, in it is nothing superfluous or vaine; but a sweet harmony and agreement of all parts, and therefore is to be wholly received by us: for as the Phylosopher delights in all Aristotle, the Physician in Galen, the Orator in Tully, and the Lawyer in Iustinian; so and much more should a Christian embrace the whole Bible, and welcome it with foreign, prizing it as one of the choycest gifts which ever God gave to the sonnes 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 Iames in English. How will their forwardnesse condemn our backwardnesse, and their zeale our Lukewarmnesse?

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 speciall property and adjunct. viz. their Holinesse. 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.

foreign, The Holy Scriptures. 'Tis not simply foreign, but foreign. Those eminently holy letters, those sacred Scriptures; the article is emphatical,V. Ravanel in verbo, Scriptura. Num. 4. distinct. 1. Scipturae nomine sacra Scriptura per Anton omasiam significatur. Matth. 22.29. Joh. 5.39.Num 4Matt 22:29John 5:39 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 themseves, all other writings are prophane further then they draw some holinesse from them, which yet is never such, but that their holinesse is imperfect.Sacra dicitur, quia à Deo diclata, et divinitus inspirata, res sacras ad aeternam salutem necessarias continet. Bucan. Now the Scriptures are called holy in five respects.

1. In respect of their Authour and principal cause. viz. the most holy God.

2. In respect of the Pen-men aud 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, p. 268they teach nothing that is impure or prophane. They teach us Holinesse 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.

See Mr. Ant. Burges Ser. 91. on that Text.4. In respect of their End and Effect. viz. our sanctification. Iohn 17.17. by reading, hearing, and meditating on Gods word, the Holy Ghost doth sanctify us. Psalm 19.8, 9. The word of God is not onelyonly pure, but purifying, not onelyonly clean per se, but effectively a cleansing word.

5. By way of distinction and opposition, they are called Holy to distinguish them not onelyonly from humane and prophane, but also from all Ecclesiastical writings. They have their naevos and must have their graines of allowance, but the holy Scripture is pure and perfect.

Quo Spiritu Scipturae factae sunt, eo legi desiderant, ipso etiam intelligendae sunt. Bernard.1. This must teach us to bring pure minds to the Reading, hearing, and handling of Gods 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 Davids Psalmes without Davids spirit; so no man can rightly understand the word of God, without the Spirit of God. Carnal, sensuall hearts, and such divine spiritual works will never agree. A vessel that is full of Poyson, cannot receive pure water; or if it could, yet the vessel would taint it.See more in my Schooles-Guard. Rule 1. Si ab ipsis etiam gentium vanis planéque prophanis sacris arcebantur prophani; certè multo indignius fuerit quenquam Christianum ad earum quas solas verè sacras esse scimus, literarum monumenta ac adyta illotis manibus pedib…sque irrumpe…e. Tylen. Syntag. cap. 9. 'Tis not for unclean beasts to come nigh these sacred fountains, lest they defile them with their feet.

2, Take heed of prophaning the holy Scriptures by playing with them, or making jests out of them. **See Mr. Clerkes Mirror. cap. 119. p. 583. Folio.It's a dangerous thing, Ludere cum sacris. See 7. sorts of prophaners 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 Gods wayes, 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,foreign, non est simpliciter instruere, sed sapientem reddere. Gerhard. Qui ritè scit uti Scripturis; huic nihil ad salutem, nihil ad bene vivendum deest. Calvin. 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 Martyrdome, thou must therefore expect no more teaching from me, this may trouble thee (as the losse 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 Ministeriall requisits.

Observe, The word of God alone is able to make us wise unto salvation. Psalm 19.7. Luke 16.28, 29. Iohn 5.39. and 20.31. Iames 1.22, 25, No other knowledge can bring us to salvation, but only the knowledge of the holy p. 269Scripture. This excellency is proper and peculiar onelyonly to the word of God.Insigne Sacrae Scripturae encomium, quod non ali…ndè petenda sit sapientia quae ad salutem s…fficit. Calvin. See B. Vshers Body of Divinity. p 6. Aristotle, Plato, Socrates, Epictetus, Seneca, Plutarch, may teach us Moral wisdome; 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 wisdome. Iohn 17.3. Acts 4.12, it will save a man and his house. Acts 11.14. This made the Apostle preferre the wisdom of God in the Gospel, before the wisdome of this world. 1 Cor. 2.6, 7. the Virgins that walked according to this Rule are called wise. Matth. 25. True wisdome consists in finding the way to blessednesse, 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 dye fooles 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 wayes.

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 adde many old, mouldy, moath-eaten, superstitious Traditions to be believed as necessary to salvation: and so come under the curse of Adding to Gods 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 Gods expresse command, who would have all without exception of rich or poor to read his word. Deut. 6.6, 7, 8. and 31.12. Iohn 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. Isay 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 Pharises, 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. 'Tis 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 Austins in the reading of Tully. August. Confes. l 3. c. 4.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,Vis sapiens verè reddi? lege sacra. Aretius. and what can we desire more.

[See how the knowledge of Gods word excells all other knowledge in sundry particulars. Hildersham on Iohn 4.21. Lect. 34. Doct. 3. and Lect. 36. Doct. 6.]

Through Faith which is in Christ Iesus

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 p. 270blindness, deadness, dulness, 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. Iohn 3.19, 20. If a man offer us never so good an Almes, 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,Mr. Blake in his Treatise of the Covenant. Chap. 12. preserve her, and she will preserve thee: exalt her, and she will exalt thee to Honour. As David said to Abiather, so Faith saith to us, abide you with me,Oh quàm te memorem, fides Virtutum nobilissima! … Ca…d… es super quem versitur …orta coeli situla per quam hau…itur aqua vitae. Ann…lus ille Nuptialis quo mens Deo desp…nsatur, &c. D. Arrowsmith Tactica sac…a l. 2. c. 7. Sect. 13. V… plura. 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. 'Tis the primum mobile which sets the other wheels agoing. 'Tis that work of God which contains all other good works in it, Iohn 6.28, 29, 40. All duties, all doing and suffering without Faith are displeasing unto God, Romans 14. ult. we must pray in Faith Iames 1.6. Hear in Faith, Heb. 4.2. communicate in Faith, by this we feed on Christ, and lay hold on him, crede & manducasti. Aug. This makes all we do to prosper, 2 Chron. 20.10. 'Tis a Grace of perpetual use,Vtilius est quod semper quàm quod aliquando utile. Aristot. V. D. Arrowsmith, Tactica sacra. l. 2. c. 7. Sect. 11, &c. in prosperity and adversity, in sickness and health; in prosperity it keeps us watchful and humble. Iob 3.25 in famine, feares, wants, it keeps us cheerful. Heb. 3.17, 18. such righteous ones excell their wicked neighbours. Prov. 12, 26. they are the onelyonly 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 pretious then gold. 1 Pet. 7. Rev. 3.18. This brings plenty and propriety in all. All is yours; to believers Christ gives his choycest 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 Iohn 5.12. freedom from death Natural in respect of its sting, 1 Cor. 15.55. from death spiritual, Iohn 5.29. and from death Eternal, Iohn 3.16.

To a believer Christ is all in all, Colos. 3.11. 1 Cor. 3.22, 23.Christ is All in all to a believer in 37. Particulars. Robinsons Christ all in all Mr. Sam. Ward Ser. 1. p. 1. Robotham Pretiousness of Christ. Taylers Types, Vennings Mysteries of Christ. Moses Unvailed. Sangars Morning Lect. p. 39. and …8…. Mr. Burrough…, Saints Treasury. See on Colos. 3.11. p. 31.Col 3:11 All comfort and salvation is terminated in him, Zach. 9.9. In him doth fulness, all fulness dwell, Iohn 1.16. Col. 1.19. and 2.3. in Christ is a fulness of wisedom to answer for our folly, 1 Cor. 1.30. a fulness of life to deliver all believers from death, Iohn 14.6. We are dead till Christ by his Spirit quicken us, Ephesians 21. hence he is called a quickning Spirit, 1 Cor. 15.45. a fulness of Liberty to free us from our Spirituall bondage to sin and Satan, Iohn 8.36. 2 Cor. 3.17. He is that Valiant Ioshua 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 fulness of Glory,Vxor coruscat radiis mariti. a man without Christ is a Tohu Vabohu, without form or beauty, an Ichabod in whom is no glory, like Reuben he can never excell, 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.

p. 2712. She is Universally fair in all parts, though considered in her selfe she may erre 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 our selves we are black,Vxori lis non intenditur. yet in Christ we are comely; though poore in our selves, yet rich in him; though black in the worlds eye, and black in her owne eye by reason of sin and misery, yet she is fair in Christs eye; who is a faithfull friend and soul-solacing Ionathan to comfort his in all their distresses Iohn 15.14, 15. A Physitian to heal them of all their maladies, Mal. 4.2. a Rock to support them, 1 Cor. 10.4. and Mannah 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 Iohn 3.15. M. Perkins on Heb. 11. Doctor Preston on Faith, Doctor Sibbs third Volume on Hebrews 11.13. Dykes Righteous mans Tower, p. 32.33. and on Sacrament, Chap. 11. Boltons Directions for walking, page 52. Barlow on 2 Tim. 1.5. Watsons Charter, chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith, Vol. 8. and Saints Treasury, page 68. Dan. Dyke on Matthew 4.3. Doctor Holydayes Nature of Faith, Smith on the Creed, p. 2. and Ambrose his Media, page, 162.