us with such certainty as they have been kept in Scripture and delivered to us So that what David said of himselfe 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 doe what God would have them Nehemiah 9.30 Micah 3.8 Acts 28.25 Hebrewes 13.7 2. He commends the Scriptures for their usefulnesse and profit which they bring both to Teacherâ— and Hearers which is foure-fold whereof two are Theorerical pertaining to the information of our judgements in matters of Doctrine 1. Teaching the Truth 2. Confuting Errours 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 Righteousnesse 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 goe before all the rest for it is in vain to reprove or exhort unlesse we first teach a man inform him of his duety 2. For reproof of Errour and Confutation of false Doctrine A right thing is a sufficient judge of its own straitnesse and the crookednesse 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 Errours 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 Gods judgements 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 workes it being the most perfect Rule of Righteousnesse 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 Wisedome and Goodnesse of God to his Elect and how all things work together for good to those that are good There is no internal tentation nor any external affliction but you may finde a Medicine for it in the Scriptures So that in these 4 branches is contained â—he summe 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 wayes 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 Iohn 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 onely 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 Pauls Epistles as is gathered from 2 Timothy 4.6 So that then there were extant all Pauls Epistles all the Evangelists and all the Books of the New Testament excepting the writings of Iohn 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 'T is true they were so neither doe the writings of the Apostles adde any thing as to the substance of the Old Testament they onely explain the Law and the Prophets clearly shewing 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 dayes 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 any thing written Tradition alone was sufficient neither was any thing 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 proâ—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 onely a Partial one and though it be profitable yet 't is 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 't is 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 't is well observed that the word in the Original signifieth not onely profit and conveniency but also perfection and sufficiency the Scriptures have an All-sufficiency in
But what should a poore prisoner and Ecclesiastical person now ready to die do with such a Vestment the word will not bear it nor the person of the Apostle 4. Others think it was some Sacerdotal Garment as a Palle a Coape or Surplice but this is an odd Popish crotchet What should a poore prisoner doe with such gawds which sheweth the vanity of the Popish Painters who picture the Apostles in long Gownes when their ordinary guise was Cloakes But the word properly and genuinely signifieth a Cloake to defend one from the cold the Apostle was like to spend the Winter in prison and therefore he sendeth for such a Garment to keep him warm So poore was the Apostle that he was fain to send for a garment which he left at such a distance for Troas was a City in lesser Asia far distant from Rome to which place Paul went thrice Acts 16.8 and 2 Cor. 2.12 and Acts 20.5 6. in which last voyage he is said to have left his Cloake there with Carpus his beloved Disciple and careful Host whom Paul entrusted with his Books and cloaths Question Why doth the Apostle send for so mean a Garment as a cloake Answer The Apostle was of an ingenuous disposition and loved not to be craving or burdensome to any but made his own hands minister to his necessities 2. Winter was now approaching as appeareth Verse 21. Besides he was accustomed to this Garment it fitted him best and therefore he desireth it may now be sent him And the Bookes These Bookes were no profane Bookes but they are conceived to be the Bookes of the Old Testament with interpreters on it wherewith he might comfort himself and others He had but a little time to live yet he desires to improve every Inch of it in reading study Prayer and spreading the Gospel But specially the Parchments These were either Note-bookes of his own making and collecting which are highly prized by students as being the cream and Quintessence of their studies Iulius Caesar being forced to swim for his life held his Commentarys in one hand above water and swam to Land with the other In these Parchments he had written many things for the help of his memory and the good of the Church and therefore he mentions these with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but specially the Parchments Question But what doth the Apostle mean to send for Bookes and Notes now he is dying Answer To shew his love to learning and study that he might quicken others to be industrious to the last 2. There might be that in his Parchments which might be of great use to the Church of God after his departure That they might not be lost or falsified he sendeth for them that he might commit them to faithfull hands to be kept as a pledge of his Love to the Church when he was gone Observations 1. Observation 1. Wearing of Cloaks or Long-Robes for Gardement or Ornament is lawfull I observe this the rather because of the Quakers who call the Ministers of Christ Antichristian because they weare Cloakes and Gownes If this were a true and full definition of an Antichristian Minister then Saint Paul was one for he wore a Cloake a long Cloak it is vere probable for it was a winter Garment As for that place in Luke 20.46 which they urge against us where our Saviour condemneth the Scribes and Pharisees for wearing long Robes It maketh nothing against us For first onr Saviour doth not there condemne long Robes but the Vain-glorious desire to walke in such Robes out of Pride and Ostentation Christ doth not Simply and Absolutely condemne the use of such Garments but the abuse of them As he doth not simply condemne the being called Father but the ambitious seeking of that Title so it is here The Easterne people did use and still doe use long Robes and the Prophets had a kinde of Mantle or proper Garment distinguishing them from other men and it was meet for the Teachers to be so cloathed that in their habit there might appear more then vulgar gravity but the Scribes abusing this to Pride and selfe prayse placing Religion chiefly in the outward appearance wherewith they veiled their detestable impieties upon this account it is that our Saviour condemneth them and biddeth us beware of them Now see what Quakers Logick here is because some abuse long Robes to pride and ostentation Ergò none must use them By this Argument we must neither eat nor drink nor pray nor Preach c. For all these are abused But what doe I spend time in answering such foolish Saints 2. Observation 2. If the Apostle doe give Timothy an injunction to bring his Cloke surely he would not forget to give him in Precept how he should behave himselfe in the Church of God He that mentioneth so mean a thing as an old Cloake would not be wanting to direct him in Doctrine and Discipline in Substantials and Circumstantials I mention this the rather because there are some which give out that we have no platform of Discipline set forth to us in the New Testament That is strange that matters of so small moment comparatively be so oft mentioned there and matters of such great consequence should be neglected It is therefore a meere fancy which the Libertines of our time have invented as they have done many more that they might have the more freedome to play their game at pleasure That Christ hath laid down a perfect and a sufficient Rule for the Government of his visible Church under the New Testament which all the Members of the Church ought to observe and submit to till the end of the World this is so clearly satisfactorily proved by the London Ministers in their Ius Divinum Regiminis Ecclesiae Cap. 4 5. that I cannot see what malice it selfe can justly except against it 3. Observation 3. Good men love not to be burdensome to any Paul might have begged or borrowed a Cloake but he had rather send for his own Good men are ingenuous men and love not to be craving Grace raiseth and enobles their Spirits so that they count it a more blessed thing to give then to receive Acts 20.35 Seducers and false Teachers are alwayes craving they are all for their bellies Philippians 3.19 but Paul could never endure to be chargeable unto any but kept two Callings in these times of the Churches necessity and made his own hands minister to his necessities that so he might not be burdensome to the then poore and distressed Churches but might be an Example of Industry and heavenly mindednesse to all Acts 20.34.35 2 Corinthians 12.13 14. 1 Thes. 2.6.9 and 2.3.8 4. Observation 4. Good men are frugal men As they are not sordid on the one hand so they are not prodigal on the other but they keep the golden mean Paul contenteth himselfe with ordinary apparel Bring my Cloake It is
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 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 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 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 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 all the Sacrifices were but Types and shadows of Christ the true Sacrifice 'T 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 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 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 't is now abolished Answer Christ hath put an End to the Ceremonial Law because 't was 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 'T 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 't is 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 't is necessary to read them Necessitate praecepti 2. T is able to make us wise to salvation 2 Tim. 3.15 and so is necessary Necessitate medii 3. Necessitate Signi 't is 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. Object 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 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 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 'T is 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.
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 The N. T. excelleth the Old though the same for substance in twelve particulars V. Paâ—aeum in Rom. 1.1 Est fallacia à dicto secundum quid ad dictum simpliciter 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 1. Loquitur Christus non de tota Lege sed de Vmbris Legis Prophetarum quae tunc incipiebant impleri abrogari 2. De Vaticiniis implendis in N. â— quae tunc coeperunt impleâ—i determinari Paraeus Aâ—gument and. à particulari ad Vniversale à parâ—e ad totum Evacuatur in Christo non V. T. sed velamen ejus Aug. Accessione Novi T. Non perfectius sed clarius factum est V. T. See this Text more fully opened in my Sal Terrae c. 5. Summâ sapientiâ bonitate non solum ad sufficientiam sed ad plenitudinem fidei dispensare nobis voluit Polan The Manichees 1400. years ago denyed the Old Testament whom Saint Austin confuted yet this is some of the New-light of our Times See Mr. Edwards's Gangrene 3. Part. p. 3.14 Scrutamini i. e. cum labore diligentiâ â—ffâ—aite aâ—canes Seripturarum thesauros uâ—i qui scrutantur venas auri argenti terram effodiunt ut aurum inveniant à Lapide Rom. 1.1 and 16.26 1 Cor. 10.1.6 Heb. 11. V. T. rectè intelligentibus est prophetia Novi T. nam V. T est occultatio novi in N. T. est manifestatio veteris Aug. * 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 〈…〉 V. Ravanel in verbo Scriptura Num. 4. distinct 1. Scipturae nomine sacra Scriptura per Anton omasiam significatur Matth. 22.29 Joh. 5.39 Sacra dicitur quia à Deo diclata et divinitus inspirata res sacras ad aeternam salutem necessarias continet Bucan See Mr. Ant. Burges Ser. 91. on that Text. Quo Spiritu Scipturae factae sunt eo legi desiderant ipso etiam intelligendae sunt Bernard 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 pedibâ—sque irrumpeâ—e Tylen Syntag. cap. 9. * See Mr. Clerkes Mirror cap. 119. p. 583. Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est simpliciter instruere sed sapientem reddere Gerhard Qui ritè scit uti Scripturis huic nihil ad salutem nihil ad bene vivendum deest Calvin Insigne Sacrae Scripturae encomium quod non aliâ—ndè petenda sit sapientia quae ad salutem sâ—fficit Calvin See B. Vshers Body of Divinity p 6. August Confes. l 3. c. 4. Vis sapiens verè reddi lege sacra Aretius Mr. Blake in his Treatise of the Covenant Chap. 12. Oh quà m te memorem fides Virtutum nobilissima 〈◊〉 Caâ—dâ— es super quem versitur â—orta coeli situla per quam hauâ—itur aqua vitae Annâ—lus ille Nuptialis quo mens Deo despâ—nsatur c. D. Arrowsmith Tactica sacâ—a l. 2. c. 7. Sect. 13. Vâ—â— plura Vtilius est quod semper quà m quod aliquando utile Aristot. V. D. Arrowsmith Tactica sacra l. 2. c. 7. Sect. 11 c. 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 â—8â— Mr. Burroughâ— Saints Treasury See on Colos. 3.11 p. 31. Vxor coruscat radiis mariti Vxori lis non intenditur * i. By Inspiration of the holy Ghost who is a Spirit of Truth and led the Writers of these Writings into all Truth so that they could not erre Dutch Annot. in locum * Prophetae Apostoli fuere quasi calamus in manu Dei Gregor V. Perkins CC. Lib. 2. Cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitaâ— inspirata vel Spiritu Sancto Dictante conscripta quod non suo instinctu judicio ductu uti profani Historici Philosophi sua conscripserâ—nt sed Sacrasancto inspirati locuti sunt scripserunt Sancti Dei Homines á Lapide in locum ubi plura * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acti impulsi Vâ—ilis ad omnem vitae partem ad omnia Loctrinarum genera Bulling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Doctrinam scil sanam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad redargutionem q. â—ex iisdem fontibus confirmatur Veritas refutatur Vanitas Rectum est Index sui obliqui Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangulâ— nam qui refellitur obmuâ—escit vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeo quod is qui aliquem reprehendit ejus facta patefacit quasi in lucem fert est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratio falsi Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad correctionem Redargutio correctio parum differunt nisi quod posterius ex priore manat nam recipiscentiae initium est malorum nostrorum â—gnitio Divini judicii sensus Calvin Ad instructionem in justitia i. ad justam sanctum vitae conversationem Estius Vt Doctrina est credendorum redargutio confutandorum correctio vitioâ—um ita instructio est Virtuâ—um Aâ—â—tius Hic locus est Achilles Protestantium Bellarm. l 4. de verb. Dei c. 10.12 Eâ—si Apostoli plura scripserint ea tamen non esse diversa ab iis quae in V. â— continentur Nam in V.T. novum latet in Novo Veins patet Gerherd See this excellently cleared by Mr. Hildersham on Iohn 4. Lect. 44. Apostolorum Doctrina non fuit nova quoad essentiam etsi quoad Circumstantias habuerit novitates Arnoldus contra Socin cap. 2. p. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utilis quod dicitur non tantum de Vtilitate convenientia sed de sufficientia ac perfectione ut idem sit ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baldwin in loc Quid ad sufficientiam deesse potest ubi adest perfectio D. Morton 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Application is easie Take heed of that Rock of offence and Roote of division The gathering of Churches out of Churches which is indeed the destruction of Churches 'T is an uncharitable and an unscriptural Practice There is no Precept nor President for it in all the Book of God The Dissenting Brethren were not able to produce one example out of Gods Word for the gathering of Churches out of Churches though they were pressed to it by the Reverend Assembly of Divines We read in Scripture of Gathering Churches from amongst Heathens but never of gathering Churches out of constituted Churches Were England a land of Heathens and no Church planted amongst us it might be proper enough to gather Churches here but to put a planted constituted setled Church into the condition of Heathens savours strongly of Pride and Censoriousness Parochial Assemblies if the Parishes were but regulated and made more uniform and compact are the best both for Pastor and People when this gathering of Churches breedeth as many Divisions in Families almost as there are persons e g. The husband is a Presbyterian and goeth to his Church the Wife an Independent and goeth to her meetings the Sonne an Anabaptist and goeth to his meetings the Daughter a Quaker and she hath her meetings c. What Rents this kind of gathering maketh let the Reader judge Besides the great inconvenience of having Church-members at such a distance one at London another at Dover a third at West-Chester a fourth at Yorke I know some that dwell nigh an hundred miles off him whom they call their Pastor such sheep are like to be well fed and looked to that are at such a distance from the Shepherd Moreover it is a kinde of Sacriledge to rob godly Ministeres of the first-born of their Prayers and pains of the creame of their flockes and the Crowne of their Ministery If they will gather Churches out of the world as they call it let them first plow the world and sow it and then let them reap with Gods blessing else he is but a hard man that reaps where he hath not sowen There is superstition on the right hand as well as on the left and the Devil cares not on which hand we miscarry so he can but get us out of the right way Be not over-righteous in making the Gate of the Church narrower then God hath made it shut not out those whom God admitteth Better be too Charitable then too censorious Pitty the many hundreds of poore ignorant profane uncatechized souls that are in your City the great I had almost said the greatest part of a Ministers worke lieth out of the Pulpit I have experimentally found more good by week-dayes Catechising then by many yeares Preaching condescend to the Capacities of the weakest by workes of mercy and by all good means labour to win them to Christ Be not high nor supercilious be not harsh and censorious in casting off the greatest part of your flocke as dogs and swine if they be ignorant you should instruct them if scandalous by all wise means you should labour to reclaim them This rigorous casting off them and their Infants doth but harden them and make them out of love with Religion when a tender and compassionate carriage towards them might have brought them into better order 4. You that are Tradesmen be just in all your dealings Plain honesty is the best Policie though it gain but little yet it keepeth the credit and the custome when he that over-reacheth and cozens me once shall never cozen me a second time Much of religion is seen in our dealings with men Psalm 15.2 3 4 Let a man professe like an Angel yet if he be faulty here all his religion is vain Piety towards God and Righteousnesse towards man are the best Walls and Bulwarks of a City It is true your walls are razed but it is not the want of walls but the wickednesse of the Citizens that ruines a City If Piety be within God himselfe will be a wall of fire round about you to defend you and offend your Enemies and your glory in the middest of you Zacharie 2.5 Isay 26.1 Good Citizens are the best fortifications God hath blest you with the Nether-springs and given you a South-land you have a rich and fruitful Soile a River that bringeth you Treasure from farre doe you as Achsah the Daughter of Caleb did begg for a better blessing even the Upper-springs also for Grace and Glory which will refresh you to Eternity Ioshua 15.19 The Riches of your City lieth much in cloathing Oh get your Soules cloathed with the robes of Christ his Righteousnesse for your justification and the White Robes of Innocency Integrity and Sanctification these are the onely true riches of a Christian which can never be taken from him 5. You that are young lay your foundations low if ever you would build high with Timothy give up your selves to God betimes fly the lusts of youth mortifie the flesh with its affection and lusts Redeem the seasons of Grace know the day of your Visitation and improve it remember your Creator betimes the sooner the better since the seasoning of our youth hath a great influence upon the remaining part of our dayes God hath blest you with many able laborious Ministers who are ready on all occasions in season and out of season to dispense the Mysteries of salvation to you so that you cannot sin at so cheap a rate as formerly happy are you if you have hearts to improve the mercy storing up in these dayes of Spiritual plenty Truths against times of Errour Light against times of darkness and comforts against times of discomfort If Philip King of Macedon rejoyced that his son Alexander was born in that time when Aristotle lived that so he might be instructed by him how should we then rejoyce who are born in such a time when the Gospel is so fully and freely publisht to the world which is able to make us wise unto salvation Lastly you that are Governours of Families set up Religion in the Power of it there let them be Bethels Houses of God and not Beth-avens houses of Vanity iniquity lest God make them Beth-anys houses of sorrow and affliction Lay injunctions on your Children and Servants that they keep the way of the Lord So did Abraham Genesis 18.19 as you would partake with him in blessednesse so follow him in Obedience Let not the greatnesse of your Families make you neglect the Dutie Abraham had a great Family above three hundred that could bear Arms yet he Catechized them and instructed them in the wayes of God Genesis 13.14 The houses of the Primtive Christians were as so many little Churches Romans 16.5 1 Corinthian 16.19 Câ—los 4.15 Philem 2. Solomon in all probability had thousands in his Court for he had seven hundred Wives which were Princesses and their retinue must needs be great he had fourtie
good of others If thou reape any benefit give God the Praise and let him have thy Prayers who desireth to live no longer then he ma◠be some way serviceable to the Church of God in his Generation THO. HALL To the Reader IT is not long since the Learned Author of the Elaborate Commentarie on the two last Chapters of the second Epistle of Paul to Timothie presented the World with a Latine Booke called Sal Terrae The Salt of the Earth which to this larger Volume so quickely following methinkes representeth the setting of Salt on the Table as the first Service before a Feast Of the former he desired me to be his Taster and to attest how savourly it relished with me when I reade it which I have done in the same Language Now he and his Stationer having requested my Perusal and Testimony of the latter I was the willinger first to reade it because the Author hath bestowed much paines and given his Reader the summe and substance of nigh thirtie yeares Studies which bespake an expectation in me of so much satisfaction in the Book as made me think it worthy both to be bought and read On the contrary I have ever had a contemptuous conceit of such Extemporary stuffe as like Ionas his Gourd groweth up in a night and thinke it worthy to last no longer then it did which perished in a night Iona. 4.10 I deny not but sometimes there may be found a man of such a ready faculty as to be able to doe as much and it may be more as well upon a sudden as others upon long deliberation such a one was Lucilius the first Latine Satyrist who as Horace saith would dictate two hundred Verses in an houre standing upon one foot but this is very rare and out of Rule nor are there any Examples upon Record to match it He liketh that Verse better which is made with often scratching of the Head and biteing of the nailes to the quicke and discommendeth such as have not taken up many dayes and come under many blots even to a Tenfold correction and ordinarily it is with ingenious works as it is with Mechannicke Fabrickes those are the fairest which are longest in building as the Temple of Diana at Ephesus one of the seven Wonders of the World was the worke of all Asia for two hundered and twentie years together Secondly I may be the more willing to deliver my Censure of this Worke because when I had acted the part of a severe Criticke upon it the Authour testified his ingenuity by returning me so much the more Thankes as I found the more faults in it which I liked the better when it gave me occasion to renew the remembrance of a contrary acceptance of the like Office done to the Bishop of Coventrie and Litchfield a Prelate of as great Reputation for Learning and Religion as any of his rancke in this Nation who above thirtie yeares agoe I presenting my service to him at Ecclesell Castle in my return from London to Great Budworth in Cheshire he staid me certain dayes to read over as a Censor his Book which he entituled The Grand-Imposture I took it for a great Trust and confidence in me and thought it my Duety to be answerable to it by free Animadversions of any thing which I apprehended for an errour and accordingly did so When I shewed him mine exceptions at the first he seemed somewhat angry and wrangled with me to excuse the Passage which I conceived did need Correction we parted unperswaded and I returned to my Taske with this Opinion that he was therefore offended with the fault I found because on the sudden he knew not how to mend it after that to the Errata I added the correction of the first as well as of the rest and then bringing my Paper of the whole unto him he shewed himselfe so well pleased that he would needs fasten twenty shillings in Gold upon me for my pains besides other courtesies Thirdly I am content that my judgement of this Book should be Printed not so much to gratifie the Author or the Stationer as for other reasons 1. Because the whole frame of the work doth not onely fully answer the Frontispiece though it promise much and so is not lyable to the Exception taken up against a great Writer which is That there is more matter in the Title Page then in the Book it self Secondly Because though I were well satisfied with the matter of it while I read it in his Manuscript Original yet I desire better satisfaction by a review of it when in a fairer Character from the Presse I may reade it with less difficulty and more delight Thirdly Because it is not onely the better halfe of the best Expository Treatise that I have seen upon the Second Epistle to Timothy but I believe for Congruity with the Truth of the Holy Text pertinency and fulnesse of profitable matter deduced from it or consonant to it is the best that hitherto hath been extant in the Church of Christ. The Lord give the Pious and Painfull Pen-man of it the Returne of his Holy labours herein in the Prayers and Proficiency of his People for whose edification chiefly it was undertaken continued and by Gods gracious assistance is now thus compleated Iohn Ley. Bookes formerly published by the AUTHOR 1. THe Pulpit Guarded in quarto 2. The Font Guarded in quarto 3. The Schools guarded or a defence of Humane Learning 4. The Beauty of Holiness Octavo 5. A Treatise against long Hair Painting Powdering and Periwigs spots Octavo 6. Wisedomes Conquest A Translation of the thirteenth Book of Ovids Metamorphosis Octavo 7. Phaetons folly A Translation of the second Book of Ovids Metamorphosis Octavo 8. Homesius Enervatus or a Treatise against the Millenaries Octavo 9. Sal Terrae or a Guard to the Ministers and their maintenance Octavo Errata In such a Volume as this we cannot but expect some Errata those of greatest consequence are here corrected such as are obious I leave to thy own correction Page 9. line 1. read Laylanders p. 21. l. 37. r. stay p. 33. in Marg. r. Glutinant p. 37. l. 40. r. Cap. p. 48. l. 20. r. All. p. 49. Marg. r. Ignavissimus p. 49. Marg. r. Stor p. 52. l. 7. r. Iohn p. 52. marg r. Infamia p. 53. marg non aliis p. 53. l. 18. r. Shew p. 56. l. 1. Prudence p. 28. l. 40. Observe p. 29. l. 25. Vniversal p. 60. l. 10. r. irresistible p. 71. l. 25. r. promises p. 76. l. 20. r. Apostasie p. 86. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 87. marg r. quum p. 88. l. 14. r. Psal. 10. l. 16. r. there 's p. 91. l. 46. r. Amos. p. 98. l. 22. forget p. 105. marg Aegyptus p. 106. marg r. Proxineta p. 10.103 l. 22. r. 13. p. 147. Gravatas marg p. 168. l. 37. r. Dorchester p. 171. l. 21. r. Apostles 15. p.
Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked