of his bosom when he conceives she doth truly love him what have not women drawn their husbands to Solomons wives drâ—w him to Idolatry 1 Kings 11.3.13 the wife drew more then five yoke of Oâ—en Luke 14.19 20. they steal away the heart they blind the judgement and so infatuate a man that he is oft bufotted with them Iudg. 16.17 They have daily commerce intimate acquaintance with their husbands and so have many opportunities to compasse their Ends. Now an infected person most easily spreads the infection to those with whom he continually converâ—eth This is one Reason why women are such dangerous and strong Seducers as we see in Iesabel who drew Ahab to such a height of wickednesse that he became a Non-such for Villany none like him in the earth 1 Kings 21.25 Iehoram did wickedly and one great Reason was the daughter of Ahab was his wife 2 Chron. 21.5 6. So King Ahaziah did wickedly why so for his mother Athaliah counselled him so to do 2 Chron. 22.3 yea even Adam in the state of innocency yet was seduced by Eve 1 Tim. 2.14 Solomon from wofull experience of his thousand wives and concubines tells us Eccles. 7.28 that a man amongst a thousand he had found but a woman amongst all those he had not found q. d. I have found out the depths and subtleties of some men but the subtleties of the harlot he could not find 3. Women are apt to be over-credulous and to take things upon trust being led by affection more then judgement because such a seeming good man holds so and so therefore they conclude 't is so 4. Women are the weaker vessell and so more prone to unconstancy and mutability and more easily seduced 5. They have strong Affections 2 Samuel 1.26 and so are more fierce and active in defence of their opinions Hence they are usually the best or the worst We may say of them as 't is said of Origen Vbi benè nemo meliùs ubi malè nemo pejus or as 't is said of Ieremies figges Ier. 24.2 3. those that were good were exceeding good and those that were bad were exceeding bad Like the Tongue which is either the best or the worst member These are the Reasons why your Arch-Hereticks have frequently spread their Heresies by women rather then by men The Pharisees had their Gynaecea Colledges or meetings of women the better to spread their Tenets They set up some Iesabel to devoure the simple Revel 2.20 they insinuate themselves into some prime women and get an Eudoxia Iustina or Constantia on their side that they may the better prevaile with others Saint Ierom observes that Hereticks of old made use of female Instruments the better to deceive Simon Magus had an Harlot called Helena which helpt to spread his Heresies Antiochenus the Father and Faâ—tor of much filth had many women following him Marciâ—n being come to Rome sent his trull thither before him that shee might prepare the soyle for his seed Apelles had his Philumen Montanus his Prisca and Maximilla Arrius the Princes sister Donatus his Lucillia Elpidius his Agape Priscillian his Galla and our Iames Nailer hath his Minions his Martha and his Hannah to vent his blasphemies and generally all Arch-Hereticks have had some strumpet or other by whom they spread the poyson of their Heresy By Mistris Dier and Mistris Hutchinson how many monstrous and Heretical opinions were spread abroad wicked women are the Devils Lime-twigs with which many are ensnared to their own destruction 2. These Seducers set not upon all woemen promiscuously for some are prudent solid sincere and have profest Christ when learned Doctors have denied him as in Queen Maries dayes So Luke 8.2 3. the women support Christ with their substance when Herod Pilate my Lord Annas and Arch-Bishop Caiphas crucified him Lydia a good woman entertains the Apostles when many men shut them out of doores Acts 16.14 15. The time would faile me to tell of Sarah Ruth Abigail the Shunamite the widow of Sarepta the Queen of Sheba Deborah Bathsheba Hester Priscilla Phaebe Rom. 16.1 2 3 6. We may not therefore condemn all for some nor disparage the whole sexe for the miscarriages of a few for 't is not all women which these seducers set upon but they subtilly observe which are most easily wrought upon and these are first such silly simple women as are corrupted in their Intellectuals and so are fitted and disposed for such seducements They catch not grave and truly pious matrons but light women which prefer their lusts before Christ 't is the light chaffe which is tossed with every wind when the Massy wheat abides in the floore 2. They make a prey of such women as are corrupt in their Moralls such as are laden with sinne that are not onely vitious but loaded with Vices and are almost overwhelmed with heapes of enormities Their corrupt practises make way for corrupt principles God in his just judgement gives them up to vile affections which blind the judgement and so make them fit subjects for seducers to work upon Who are they that Papists and Sectaries overcome usually they are loose ignorant profane persons who are better lost then found None worship the beast but those ungodly ones whose names are not written in the book of Life Revel 13.8 and as loose women so effeminate idle proud men whom the Poet wittily upbraids with the title of women are a fit prey for these Harpyes Iude 18. and therefore let women and weak Christians walk humbly and not meddle with disputes above their capacity lest God punish their pride and curiosity with a fall 3. These silly women are acted and led not by one or two but by variety of lusts Their Lusts lead them by one arme and Seducers lead them by the other and God knowes whither these Leaders will lead them They are so blinded and besotted that they act more like bruit beasts as the word imports then Christians They are so taken with Novelty Curiosity Vain-glory and Fleshly delights that these Impostors with their Flesh-pleasing doctrines lead them whither they please By flattering and cunning delusions by false perswasions and subtle artifices they sute themselves to their lusts preaching pleasing things and so draw many weak and wicked persons after them These when their consciences begin to stirre affect ease and deliverance but not Repentance they lay out their money but not for bread and therefore they labour without being saisfied Isay 55.2 they willingly embrace errour because it best agrees with their corrupt consciences and hate the truth because it disquiets them True Prophets cannot flatter they commend themselves in sincerity to the consciences of men they have their sweets and â—an find out acceptable desirable words Eccles. 12.10 but then they are ever joyned with boldnesse to tell men of their faults 'T is for wicked men who forsake the Law to praise the wicked Proverbs
thousand stalls of Horses and these required many servants besides the dayly provision for his house sheweth the greatness of his houshold 1 Kings 4.22 23. yet it was so well ordered that the Queen of Sheba was amazed to see it 1 Kings 10 5 8 9. yea his servants were so seasoned with Religion that about five hundred yeares after their Children are recorded by the Spirit of God to be the most eminent of their times for Religion Ezra 2.58 Nehemiah 7 60. How will this shame us that have so few to looke to and yet neglect them I am now come to my last Stage I have no better Legacy to bequeath to you Gold I have none and silver I have but little but such as I have I give unto you Now the good Lord blesse you and keep you he purge out of your City every thing that offendeth that the name of your City from henceforth may be Iehovah-Shammah Ezekiel ult â—lt The Lord in his special love and presence is there This is and shall be the Prayer of Your Servant in the Lord THO. HALL Kings-Norton in Worcester-shire Jan. 1. 1657. 58. To the Reader THou maist wonder to see me once more in Print and no wonder for I wonder all things considered at it my self I was fully resolved to rest and never to trouble the world any more in this kind yet having finisht my other works for the Press and finding experimentally that I had best health when I was most strongly imployed and that my work was to me instead of Physick I chose rather to spend my self with labour then consume with rust and sickness I saw that Master Barlow had finisht the two first Chapters of the second Epistle to Timothy and perusing the two last Chapters of that Epistle I perceived the handling of them would be very useful and seasonable both in respect of Practicals and Polemicals for these present times Hereupon I would have had some abler Pen to have undertaken the work and that failing I would have got some assistance but that would not be I was constrained if I would have any thing done to do it my self Vpon this I buckled to the work and in less then two years space notwithstanding my double imployment by the strength of God compleatly finisht both Chapters for the Press I confess it hath cost me much pains and more then at first I imagined but if it may be profitable to Gods Church I have my desire It is observed that many Posthumous work have had Supplements excelling their Predecessors this cannot be expected from me All that I can promâ—se thee is this That there is not a Text nor a word of any consequence in the Text but I have as plainly faithfully and fully explained it as possibly I could I have broken every clod that I might find out the goldâ—n Oar though such labour may seem small yet the profit is great a good foundation is the strength of the building 2. Many common-places are succinctly yet fully handled I have couched as much matter in as little room as possibly I could being Naturally averse to tediousness 3. Where any Controversies occurre they are handled Pro and Con the Truth is confirmed and falsehood confuted so that if thou art ignorant this will help to instruct thee if erroneous to reclaim thee if wavering to settle thee if poore to enrich thee if rich to humble thee 4. Where I am too short in the close of a Point I give you references to such Authors as will satisfie those who will be satisfied with Scripture and Reason The Quotations are entire I have scarcely so much as touched any of those which I refer to because I studie brevitie besides many of them are Sâ—rmons and such Books as have no Indexes I Quote the more Authours that if any misse of one yet happily he may have another to consult with store is no sore They may serve also as a Directory to young Divines in the choice of their Bookes it hath cost me a considerable summe before I could know them For the perfecting of the work I have perused the choisest Authors that could be gained for love or money If any aske what meaneth the Citation of so much Humane Learning I Answer that I have been larger in this Particular with my Pen then I was in the Pulpit and have added many things here which I omitted there 2. Being versed in Humane Learning by reason of my imployment amongst my Nursery I have made some use of it if any dislike it he may passe it over it may please some sparinglie and as I use it it can justlie displease none I remember it is the wish â—f a Learned man That every one of S. Pauls Epistles Yea every Booke of Holy Writ might have a Davenant to draw forth its Lineaments nor do I know any work that would be of more general and singular use then a Practical Commentarie upon the whole Bible Many have done worthily on a great part already As VVillet and Babington on the Pâ—ntateuch Attersol on Numbers M. Richard Rogers on Iudges Topsel and Fuller on Ruth Caryll on Iob Dickson and VVilcox on Psalms VVilcox Dod and Taylor on Proverbs Cotton Robotham and D. Guild on Canticles Vdal on Lamentations Greenhil on Ezekiel VVillet on Daniel Hutchinson and Trap on All the 12 lesser Prophets Burroughs on Hosea Topsel on Ioel Marburie on Obadiah Abbot and King on Ionah Pemble on Zacchariah Stock and Doctor Slatyr on Malachie Ward and Trap on Matthew Hutchinson on Iohn Perkins on Galatians Bain on Ephesians Doctor Airy on Philippians Davenant Bysield and Elton on Colossians Doctor Slatyr on 1 and 2. to Thessalonians Barlow on the 2 Epistle to Timothie Dr. Taylor on Titus Attersol and Dyke on Philemon Dr. Gouge and David Dickson on Hebrewes Manton on James Byfield and Rogers of Dedham on 1 Epistle of Peter Adams and Sympson on 2 Epistle of Peter Cotton and Hardie on 1 Epistle of John Perkins Willet Jenkin and Manton on Iude Dent and Bernard on Revelations It were a work well becoming some learned Godly Divines to set upon the remaining Books which yet want a Practical commentarie on them To conclude thou hast here mine All even the Cream and Quintessence of many years studies which I the rather send abroad to the Eye partly to recompence my natural swiftness in delivery 2. As judgeing this way more beneficial in some respects then speaking â— What is written will last longer what is spoken is Transient and passeth away but what is written is permanent Litera Scripta manet 2. It is a more generall good and spreadeth it selfe further by farre for Persons Time and Place then the voyce can reach our Bookes may come to be seen where our Voice shall never be heard Speech is onely for presence but what we write may be usefull in our absence yea when we are dead yet by our writings we may still speak for the
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
so Tobit 6.7 with the smoak of the Liver of a Fish he drives away the Devil but the Scripture saith Fide non Fumo by Faith and not by smoke we must resist him So Tobit 12.9.12.13 he makes the Angel not Christ to offer up the Prayers of the Saints to God Ecclesiasticus 22.22 and 2 Maccab 12.43.47 there is offering sacrifice for the dead See strong Reasons against them Doctor Reynolds Lect. de Lib. Apochry Bishop Vshers Body of Divinity page 14.15 Master Leighs Body of Divinity l. 1. c. 5. D. Whitaker de script Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script c. 7. Sharpii Cursus Theolog. Contr. to page 6. 5. Is the Scripture the Word of God Oh love it then for the Authours sake we usually esteem of writings according to the Eminency and Dignity of the Authour now all Scripture is given by inspiration from God and is to be prized as the Epistle and Love-Letter of the Great God to the sonnes of men 'T is one of the chiefest gifts which ever God gave it is a greater mercy then the Sun or the Light of Heaven 'T is this we must be judged by at the last day Iohn 12.48 Not a Chapter we read nor a Text that is expounded to us but will be a witness for us or against us for our comfort or conviction at that great day Be ruled then by it since you must be judged by it and chuse rather to die then to sin against it Set your affections on it see that you love it 1. Cordially not Superficially Write it not onely in your Heads or note-Note-Books but get it written upon your hearts and engraven on your souls then you will delight to do Gods Will Psalm 40.8 doe not onely read it but eat it and by Meditation digest it that it may be to you the Rejoycing of your hearts Ier. 15.16 We should as readily and willingly receive Gods Word as an hungry man doth meat 2. Love it Superlatively do not love it as you do your beast or other creatures with a low carnal sensual Love but love the Scriptures next to God Appretiativè intensivè Affectu Effectu with the highest intention of Affection even above riches Pleasures yea and our appointed food Iob 23.12 I have esteemed the words of his mouth more then my necessary food He loved it more then any food absolutely and preferred it before his necessary food without which his life could not subsist he had rather loose his meals then his meditations on Gods Word He esteemed it more not onely then dainties or superfluities but then substantial food without which he could not live and subsist As a Reverend Divine of ours hath well observed 3. Love it â—ractically Love it so as to obey it this is the end of all our Reading and Hearing viz. that we may doe it Deuteronomy 4.6.14 and 51. and 6.3 and 11.32 It is not knowing nor praysing but practising that bringeth blessednesse Iohn 13.17 Psalm 15. ult Iam. 1.25 Revelations 22.14 Though Obedience be not the Meritorious cause of our salvation yet it is a good Evidence of it It is Via ad Regnum non causa Regnandi Luke 11.28 Romans 2.13 At the last day Christ will demand not what have we read or said but what have we done Matthew 7.22 and 25.35 Many are bare hearers but not doers of the Word and so play the Sophisters in deceiving themselves and others with showes insteed of substance Iames 1.22 To obey the Word of God in our Life is our Wisedome Deuteronomy 4.6 Hence Christ calleth him a wise man that heareth the Word and doth it Matthew 7.24 These are Verba vivenda non legenda not barely to be read but practised Hereby we honour God and so shall be honoured of him again Iohn 15.8 One Practical Christian bringeth more glory to God then a thousand Notional formall Professours This made Paul commend the Romans 6.17 not for bare professing but for obeying from the heart that form of Doctrine which was delivered to them and Christ preferreth such as Doe his Will before his natural Kindred Matthew 12.47 Hereby we shall experimentally know the Truth of Gods Word Iohn 17.17 When men believe the Word submit to it and are content to be ruled by it in all things they shall Experimentally know the truth of it Knowledge helps much to Practice and Practice helps much to Knowledge It is not talkeing of Wine but drinking of it that comforts and chears the heart The Theory of Musick is delightfull but the Practice is farre more Excellent and Pleasant A reall good Man is Decalogus Explicatus a living Decalogue his Life is a Comment on the Commandements The Word is written in his Heart and held forth in his Life Philippians 2.16 Holding forth the Word of Life He doth not onely lay up the Word in Hearing but he doth hold it forth in ordering all his Actions according to it And this is an Evidence that we are truely Godly Iohn 14.15 1 Iohn 3.24 And serveth to distinguish us from all the Hypocrites in the World who onely talke of Religion and cry Lord Lord Matthew 7.22 23. they come and hear But they will not doe it Ezekiel 33.31 32. that But is a blot and spoils all As it was said of Naaman the Syrian He was a Valiant man But he was a Leper that but was a blemish So we may say of many formal Professours they can talk excellently and have good Parts But they are covetous cruel proud malicious censorious c. Fie on these Buts they are the Coloquintida that spoils all These are the Botches and blemishes of Religion and cause it to be evil spoken of as the Indians said of the Spaniards when they saw their cruelty Surely that God cannot be good that hath such wicked servants So Ezek. 36.20 the profane Iewes caused Gods Name to be profaned and evil spoken of by reason of their lewdness when the Enemy cried These are the people of the Lord and are gone forth of his Land q. d. These are the holy people see what kind of Inhabitants God had in his Holy Land On the contrary when Gods people walke up to their Principles and Priviledges answering their Gospel Light with Gospel lives being burning and shining lights and leading convincing lives 1. Either they shall convince the wicked and stoppe their mouths that they shall have nothing justly against them 2. Or else convert them as Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion by seeing their Constancy Patience Humility and cheerfulness in suffering it won him to the Gospel Oh then let us be doers of Gods Will this is more pleasing to him then all Duties without it Obedience is better then Sacrifice 1 Samuel 15. A heart without words is better then words without an heart a grain of Grace is better then many pounds
not Bring my Silkes Satins Plush Velvets Copes Rochets Palls c. and other furniture enough to load a Cart but bring my Cloake and Bookes this is all the Apostles House-holdry If good men have food though it be but bread and water and rayment though it be never so course yet they rest contented with it Our happynesse doth not lie in the Pomp and pleasures of this World It is said of Iohn the Baptist that he was Tota Vox All voyce His Diet his Dwelling his Apparel his doing and his suffering all preached mortification and selfe-denial So this our Apostle was All Voyce Though a great part of the World was his Diocess yet he never affected nor once sought great things for himself He was poore in Temporals though rich in Spirituals 2 Corinthians 6.10 Silver and Gold he had none All his riches were a few Bookes and writings and a few old Cloathes to keep him warme 'T is said of that laborious and judicious Calvin that all the goods which he left behind him his Library being sold very dear came scarce to three hundreth Florens which is about ninety pound of our money It becometh not Gods People who are strangers and Pilgrimes here to seeke great things for themselves Ieremiah 45.5 How unlike then is Pope Paul and his successours to Saint Paul here and Saint Peter who cryed Silver and Gold I have none Acts 3.6 when Pope Iohn the two and twentieth had two hundred and fifty Tunnes of Gold found in his Treasury What Palaces Revenewes Attendance charge of costly Rayments have these men of sinne had which plainly sheweth that they are the Devils Vicars and not Christs 5. Observation 5. Whilest we live in this World we must have a moderate care of our health When winter approacheth Paul sendeth for his winter Garment to keep him warm The body is the souls Organe and Instrument by which it acteth and therefore it must be kept what in us lieth in tune for the service of the soul. He that forbiddeth us to kill our selves commandeth us inclusively to preserve our lives by all good and lawfull meanes such as necessary Cloathing wholesome Diet and convenient Lodgeing and therefore those Quakers that attempt to fast fourtie dayes as our Saviour did and thereby starve and famish themselves as some of them have done are no better then self-murderers Caution Onely we must beware of excessive carking and caring for the body remembering it is but the outside and the carkasse the soul is the man that is the Jewel which calleth for our special care Deuteronomy 4.9 Iohn 6.27 6. Observation 6. Good men are humble men They disdain not to stoop to the meanest services for the good of others If Timothy were a Diocesan Bishop as some Bishop-Would-bee would fain have it surely he was a very humble one since here he disdaineth not to bring Pauls old cloake with his Bookes and his Parchments after him Pride can stoop to nothing but Humility maketh a man become all things to all men so far as he can with a good Conscience that he may win some Bring the Books with thee Paul was now old in prison and ready to dye yet he calleth for Books 7. Observation 7. The Ministers of Christ must be studious men They must be much in Reading Writing and collecting even in their old Age and to their dying day Though a man have made a good proficiency in Learning and have extraordinary gifts of the Spirit so had Paul who was taught the mysteries of salvation more immediately by God himselfe and was wrapt up into the third Heaven and had been an Apostle so long yet still he calls for Bookes and Note-Bookes His dead Counsellours were his best Companions And if the Apostle who had such extraordinary gifts used Bookes and Notes 't is no dishonour to the best man in the World now to use them especially since we are commanded to give our selves to Reading 1 Timothy 4.13 and we amongst the rest must more especially search into the Scriptures Iohn 5.39 Away then with that Pride and folly of the Anabaptists and Enthusiasts who cry down Books and reading boasting that they have attained to such extraordinary gifts of the Spirit that they can Preach Prate they should say Non-sense and blasphemy without Books To these I briefly answer for I love not to spend much time about these Bruits 1. Let us see those extraordinary gifts you speake off I must professe seriously I could never yet finde ordinary gifts in these extraordinary Braggadoco's I have divers of their Letters by me wherein there is neither good matter good Language good Sense nor true English 2. Admit these men had these extraordinary gifts which they so boast off yet are they better then Paul Timothy or Daniel 9.2 for all these used Bookes Who knoweth not that the Spirit of God worketh by means and as he that will be rich must work for it so he that will be rich in knowledge must reade and study for it Solon a wise Heathen when he was old yet gloried that he still learned something and shall we that are Christians come short of Heathens Let these young men then that thinke themselves so full that they need no more remember old Paul who still was learning and studying the Scriptures even to his dying day The Word of God is a great deepe and we know but in part being clogged with our corrupt Nature and the mists of the flesh that hinder us from seeing the wonderous things which are in Gods Law Especially the Parchments 8. Observation 8. We should extract semething out of that we reade and treasure it up for our owne use and the good of the Church Our memories are weake and since the fall they are woefully crazed and become very deceitful to us and therefore we had need to use all good means to help them if Paul used Parchments for such a use as the learned conceive he did it is then no disparagement to the best to doe it VERSES 14 15. Alexander the Copper-Smith did me much evill the Lord reward him according to his workes VERSE 15. Of whom be thou ware also for he hath greatly withstood our words IN these words we have a relation of the injuries and oppositions which Paul met withall from Alexander an open and profest enemy to Paul and his Doctrine where we have 1. A Narration or Complaint set forth in an entire proposition Alexander the Copper-smith hath done me much evil 2. An Imprecation The Lord reward him according to his workes Alexanders Opposition springing from the extremity of malice to the power of Godlynesse he curseth him in the Name of the Lord and not out of any private revenge but in a holy zeal to Gods glory 3. Here is a Caution to Timothy to shun him of whom be thou ware also q. d. Thou seest what an enemy he is to me thy Father trust him not for he will
and so thou art rich Rev. 2.9 In him we are Lords of all all is yours 1 Cor. 3.21 22. though we have little in possession for present yet we have much in reversion Onely it behoves us to walk as Spiritual Kings leading Holy Heavenly Spiritual lives It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things this is as if a King should leave his throne and go rake in a kennel or fight for bones We may well trust God for crusts who hath promised us a Crown he that hath given us his Son which is a greater gift then ten thousand worlds with him will much more give us all things Rom. 8.32 Observation 5. 5. Christians may have an eye to the recompence of reward In our race we may eye the crown which is set before us to quicken and encourage us in our course Though our work be hard yet our wages is great We shall have a sure Reward Prov. 11.18 a full Reward 2 John 8. an everlasting Reward 2 Cor. 4.17 1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it But God hath used Heaven and Happiness as a Motive to quicken us to obedience as appears 2 Tim. 2.12 Iames 1.12 and 5.7 Rev. 2.10 God will not be served by his creatures for nought all his precepts are backt with promises he never saies to the house of Iacob seek my face in vain Isay 45.19 2. The Servants of God have practised it Moses had an eye to the recompence of Reward yet was no mercenary man Heb. 11.26 and so had Christ who was greater then Moses Heb. 12.2 Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ Philip. 3.13 14. Colos. 1.5 and David comforted himself in the midst of his conflicts with this that God would yet bring him to glory Psal. 73.24 Onely this Caution must be remembred that in all we do or suffer Gods glory must be the ultimate and primary end we look at 1 Cor. 10.31 Colos. 3.17 We must love Christ for himself and for his own excellencies and not for loaves or self-respects We are never sincere till we can serve Christ simply out of love to himself purely in obedience to his Commands onely because he requires it The Lord. Observation 6. 6. Christ is the Lord. He is God coeternal and coequal with his Father See this largely proved V. 1. Observation 7. 7. Christ is a righteous Iudge Yea righteousness it self He will give to every one according to his works His Judgment is the Judgment of God and so must needs be true and just Rom. 2.2 He is the Iudge of all the world and cannot act unrighteously Rom. 3.5 6. He may as soon cease to be as cease to be just with him is no respect of persons no power kindred gifts or greatness hath influence upon him Rom. 2.11 1 Pet. 2.17 He judgeth not according to the outward appearance and colours of things Isay 11.3 but according to the truth of every case cause Rom. 2.6 His judgment is true without errour or mistaking Rev. 19.11 Then poor afflicted oppressed ones shall be relieved Psal. 72.24 and the wicked shall not be able to stand in Judgment Psal. 1. ult God smites his hands in anger against unrighteous persons here Ezek. 22.6 7.12 13. And bars them out of his Kingdom hereafter 2 Cor. 6.9 Be Patient then my Brethren till the coming of the Lord and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee Eccles. 3.16 17. and 5.8 1 Cor. 4.3 Iames 5.7 2. Labour to resemble Christ in Righteousness As we must be perfect as he is perfect so we must be righteous as he is righteous by way of similitude though we cannot by way of equality yet in our degree and according to our measure we must resemble him having righteous Habits righteous Principles and righteous Practices God loves to meet those in wayes of mercy who are not onely Praisers but Practisers of righteousness Isay 64.5 The eye of Gods special Providence is on such Psal. 11.7 and 34.15 He will so openly and visibly reward them that even the wicked shall say Verily there is a reward for the Righteous Psal. 58.11 When Families be habitations of righteousness then they are blessed habitations and prosper Ier. 22.15 and 31. 23. This exalts a Nation Prov. 14.34 and brings peace to people Psal. 72.1 2. Isay 26.2 and 32.17 To such God will reveal his secrets Prov. 3.32 Their memorial shall be precious here Prov. 10.7 Psal. 112.6 2 Cor. 8.18 and they shall have Heaven hereafter Psal. 15.1 2. Ier. 33.15 16. The Crown of righteousness belongs to such righteous ones Matth. 11.43 and 25.46 Though the wicked may kill them yet they cannot hurt them for the righteous have hope even in death Prov. 14.32 Magistrates especially must do Justice impartially to all like Levi in this case they must know neither father nor mother Deut. 33.9 they must resemble Christ for whom they Judge who is no respecter of persons Iohn 2.4 No Star so beautiful as Justice It pleaseth God above all Sacrifices Prov. 21.3 It is a mean to stay plagues Numb 25.17 18. When Achab was stoned there was peace in Israel Iosh. 7. When Sauls sons were hanged the famine ceased 2 Sam. 21.24 It is not Cruelty but Mercy to cut off incorrigible evil doers from a land with such Sacrifices God is well pleased Shall give me Observation 8. 8. Eternal blessedness is the free gift of God Here is no fore-seen faith works merit desert but from our Election to our Salvation all free grace love and mercy Grace is the spring-head of all our mercies it is the Title page of the book of Life 1. Our Election is wholly free It is but a remnant through the Election of grace that are saved and if it be of grace then not of works else grace were no grace Rom. 11.5 6. and 9.11 18. 2. Our Vocation is of free Grace When we were dead in trespasses and sins he quickened us Ezek. 16. Ephes. 2.1 he called Abraham when he was an Idolater Iosh. 24.2 Manasses a blood-sucker Paul a persecutor it is not for any merit of ours but of his own meer goodness that he calls us 2 Thes. 1.11 2 Tim 1.9 God freely called and quickned the Ephesians 2.5 when they were dead in sins .i. Insensible Impotent and odious to God and good men by reason of their Idolatry Acts 19. And hatred of piety there is but one good man amongst them and it is said they banisht him out of their city Magick and witch-craft abounded amongst them witness those Magick books which they burnt at their conversion Acts 19.19
Hence that Proverb Ephesiae literae Ephesian words or writings .i. their charms and spells yet these Idolaters and Sorcerers God was pleased at his own free grace to call here he planted a famous Church and Christ himself writes an Epistle to them Rev. 3.1 2 3. and commends those that sometimes were the worst in the world 3. Our Adoption is free of Canaanites he hath made us Israelites of sinners sons of foes friends and of heirs of hell heirs of Heaven before we were born he did predestinate us to be his Adopted ones Eph. 1.5 4. Our Redemption is free God freely sent his Son into the world to save us Iohn 3.16 it was grace the riches of grace that redeemed us Eph. 1.7 5. Our Iustification is of free-grace Christs righteousness is freely imputed to us for righteousness and faith is freely given Rom. 3.24 Ephes. 2.8 Philip. 1.29 6. Our Sanctification is free He heals our back-slidings and loves us freely Hos. 14.4 Ephes. 2.4 5. to extract sweet out of sweet nature and Art can do it but to bring light out of darkness good out of evil and sweet out of bitter is a work of Omnipotency it is no less then the change of nature 7. Our Salvation and Glorification is free Luk. 12.32 Rom. 6. ult This then overthrowes the doctrine of the Papist Arminians and Semipelagians who cry up fore-seen faith preparations good works and an improvement of the means of grace as causes of Election whereas God chose us not because we were Holy but that we might be Holy Ephes 1.4 and 2.10 we are created to good works not for them He did predestinate us not because we were conformable but that we might be conformable to his Son in Sanctification Rom. 8.29 30. Predestination is the cause Vocation and Faith which comes by hearing is but the effect of it and so cannot be before its cause hence the Scripture so oft tells us that we are chosen to Obedience not for Obedience 1 Pet. 1. 2. and that as many as were ordained to eternal life believed they did not first believe that they might be ordained but they were first ordained that they might believe Acts 13.47 2 Thes. 2.13 Paul obtained mercy not because he was faithful but that he might be faithful 1 Cor. 7.25 So that in order of nature faith is after the decree of Election for God first decrees the end and the means conducing to that end so that it is not by works of righteousness which we have done either before conversion or after the Apostle excludes them all from meriting Salvation but by mercy we are saved Tit. 3.4 5. this grace unexpectedly appeared when we were dead in sin and so were meerly Passive in respect of the habit of grace though in other respects we are partly Active and partly Passive when we did not once dream of such a mercy yet then did it shine upon us and if God should chuse men for their fore-seen goodness he must chuse none for we are all by nature alike ther 's no difference by nature between Iacob and Esau Peter and Iudas Rom. 3.9 22. and 4.9 what did God see in Abraham Rahab Manasses Paul why he should chuse them There was much in them why he should refuse them Let us then renounce all confidence in our selves or any thing that we have done for if we merit any thing it is destruction for sin is our own and perfectly evil but good is not our own nor perfectly good The Apostle excludes all distinctions and ascribes all to grace Ephes. 1.4 to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cryed grace grace Zach. 4.6 So must we from our Election to our Glorification cry grace grace How doth Paul in all his Epistles exalt grace and ascribe all to it By the grace of God I am that I am 1 Cor. 15.20 Let the wise man glory in his wisdom and the rich man in his riches as for me I will glory in the Grace of God for by the Grace of God I am that I am All is grace abounding superabounding grace Rom. 5.8 1. It is God that gives preventing and preparing grace Psal. 10.17 Phil. 2.13 whereby he drawes us to himself and makes us willing to believe and obey 2. He followes us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere there is a Divine manutenency which keeps us from falling Psal. 73.23 Hence the Scripture takes all from man and gives all to God It is he that works all our works in us and for us Isay 26.12 Every good gift comes from him Jam. 1.17 It is by mercy and truth and not by our merit that our sins are pardoned Prov. 16.6 As Iacob said of his riches and children Gen. 33.5 11. God hath shewed mercy to me and hath given me all this and these are the children which the Lord hath given me So the Lord hath shewed us mercy in giving us Faith Repentance Obedience and these are the Graces which the Lord hath given us and therefore as all rivers come secretly and silently from the Sea but return openly thither again So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise We must not kiss our own hand Iob 31.27 nor sacrifice to our own nets but with the Church give all to God Psal. 115.1 So did Christ Matth. 11.25 26. 2. This may comfort us in the sight and sence of our wants and weaknesses that we are not now under a Covenant of works but under a Covenant of free-Grace now we may buy without money Isay 55.1 God is gracious and loves freely he loves us because he loves us it is his good pleasure so to do the moving and impulsive cause is in himself Deut. 7.7 8. he is gracious and will not contend for ever Psal. 1.3 8 9 but though he see our wayes how evil they be yet he will heal them freely Isay 57.18 I have seen his wayes and I will heal him a strange expression one would think he should have said I have seen his wayes and I will destroy him but such is his pitty to the sons of men that though he see their rebellions and perverse wayes yet for his own Name sake he freely heals and pardons them 2. It may comfort us against final Apostasy if our Salvation were grounded on our selves if it were conditional depending on our free will we might justly fear but since it is grounded on the unchangeable purpose and good will of God we are safe for his purpose is sure Rom. 9.11 And his foundation firm 2 Tim. 2.19 His counsels shall stand in despight of all opposition Isay 14.27 and 46.10 We stand not now by our own power or will our Salvation is not now in our own keeping but in