is taken out first 't is all black bâ—t stay till it 's finisht and furbisht and then it 's beautiful The Lord hath been doing a great work in England for many years past his wayes have been in the clouds and where we are yet whether at the borders of Canaan or going into the Wilderness again we cannot tell it will be our wisedome by Prayer and Patience to wait on the Lord and then in the conclusion we shall see that all things shall work together for good unto Gods people Rom. 8.28 VERSE 10 11 12. But thou hast fully known my Doctrine manner of life purpose Faith Long-suffering Charity Patience Persecutions afflictions which came to me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Yea and all that will live godly in Iesus Christ shall suffer persecution WEE are now come to the Second Part and Period of this Chapter wherein the Apostle prescribes the Meanes how Timothy and all the godly may be preserved against Seducers and their Seducements viz. 1. By imitating aâ—d confirming thmselves to Pauls 1. Doctrine 2. Conversation 3. Purpose 4. Faith 5. Long-suffering 6. Love 7. Patience 8. Persecutions 9. Afflictions 2. By considering Gods sore judgements on Seducers how they are given up to a Reprobate sense increasing still in all kinds of wickednesse Verse 13. 3. By a constant adhering to the Scriptures Verse 14 15. But thou hast fully known my Doctrine Lest Timothy should be drawn aside by the subtleties of seducers Paul propounds his own example to him as a pattern for his imitation and so much the rather because Timothy had experimentally known the truth of his doctrine and the sincerity of his conversation both in Doing and Suffering for Christ. Now since we are more easily led by Presidents then by Precepts the Apostle propounds his own example for our imitation wherein we have the lively pattern and Pourtraiture of a faithfull Pastour whose office it is not only to preach sound doctrine but also to practise what he preacheth in his own life that so he may be able to speak from the heart to the hearts of his people and may not bring his food as birds do to their young ones in their Beakes not in their Breasts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall and signifies not a a simple single notionall knowledge but a singular peculiar intimate experimental knowledge of the secrets counsells and conversation of a man So the word is used Luke 1.3 it seemed good to me having had perfect understanding of things Luke being guided by the speciall instinct and direction of Gods Spirit had full and infallible knowledge of the things which he writ So Timothy did not barely know but as our Translations render it he fully knew the doctrines vertues of Paul and therefore none more fit to follow his Example q. d. O my beloved Son Timothy there is none that knoweth me better then thou Thou throughly knowest not onely what I have taught did and suffered but also how I was minded and disposed Thou knowest what my will and desire was my Faith Love Patience and Perseverance are not hid from thee thou being an Eye-witnesse and inseparable companion to me in many of my afflictions wherefore since the time of my departure is at hand and I must shortly be offered up as a sacrifice by my Martyrdom for Christ I now expect all those things from thee which a tender Father may expect from his beloved Son or a carefâ—ll Master from his obedient Schollar 1. Observe In that Paul propounds his own Example for Timothy to consider and follow That the Pious Example of the godly must be imitated by us Younger Ministers especially must observe the doctrine and conversation the pious wayes and walking of the elder and graver Ministers and must follow them Aged Paul propounds his vertues to young Timothy for imitation Many young men praise the gravity solidity wisdome industry mortification and self-deniall of ancient Ministers but they do not follow them They deal by them as the world doth by Honesty they praise it but they never practise it Probitas laudatur alget Juven As Gedeon said to his souldiers Iudg. 7.17 look upon me and do likewise so you that are young and unsetled rash and conceited look upon the Doctrine Discipline Haire Habit wayes and works of the Holy and the Grave follow them now you are young and then you will be good long Great is the power of the Example of superiours when one praised the Lacedemonian souldiers for being so orderly who before had been so injurious one of them answered No the praise is not ours that we are thus changed for we are the same men still but we have now another Captain and he it is that ordereth us How oft doth God command us to follow our faithfull Guides Heb. 13.7 1 Cor. 4.16 Philip. 4.9 Iames 5.10 and commends it 1 Thes. 1.6 As we must follow Christ so we must follow all the Saints Prophets Apostles Martyrs c. So far as they follow Christ. God hath set them before us as our Copy to write by and our Pattern to live by and we must answer not only for sinning against the light of the word but against the light of good Example also It will be one day said you had such and such to go before you in Paths of Piety and yet you would not follow The faithfull are called witnesses Heb. 12.1 Rev. 12. now if we walk contrary to their light they will witness against us as Noah and Lot did against the sinners of their age but if we walk answerable to their Light they 'l witnesse for us Their practice may comfort and confirm us in Gods way they declare the possibility of obtaining such a grace and make it thereby the more easie when we have seen it done before us If a man have a Torch to light him in a dark and dangerous path how glad is he the godly shine like lights in the midst of a crooked generation Phil. 2.15 16. their life is a Commentary on the Scripture Now since the nature of man is apter to be guided by Example then Precept and to live non ad rationem sed ad similitudinem therefore God hath prepared abundance of glorious examples for our imitation and thus the Saints that are now at rest and triumphant in glory their lives are to be our Looking-glasses to dresse our selves by our Compasse to saile by and our Pillar of a cloud to walk by Object But doth not the Scripture propound Christ as our pattern for our Imitation Matth. 11.29 1 Pet. 2.21 Answ. Christ is a Pattern of Patterns he 's instead of a thousand Examples he 's an Example that had no sin in him so that we may and must follow him in his Morall Vertues absolutely other patterns be imperfect and defective but Christ
of God 2 Pet. 1.21 3. In respect of their matter they treat of the holy things of God they teach nothing that is impure or 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 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 onely pure but purifying not onely clean per se but effectively a cleansing word 5. By way of distinction and opposition they are called Holy to distinguish them not onely 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 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 'T is 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 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 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 Scripture This excellency is proper and peculiar onely to the word of God 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 'T is not Plato Plutarch c. that can make us wise to salvation though they are useful in their kind and we may learn many excellent lessons from them yet since we cannot find the name of Christ there it must abate our delight in them as it did Saint Austins in the reading of Tully If you will be wise indeed Read the Holy Scriptures they will make you savingly wise they will teach us all things necessary to salvation and what can we desire more See how the knowledge of 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 blindness 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 uâ—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
them for salvation the same word is used for sufficient 1 Tim. 4.8 3. Objection Though All the Scripture be thus profitable yet the whole is not saith Bellarmine Answer Who so blind as they that will not see what is this but to seek a knot in a bulrush and to make doubts where there are none at all This is to trifle and not to dispute for who knowes not that All Scripture and the whole Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent and the same So All is taken in other places Collectively and not distributively as 1 Cor. 13.2 Colos. 2.9 Ephesians 2.21 and 3.15 and 4.16 These rubs being removed the sense of the place is this q. d. Great is the Dignity and Authority the Majesty and Utility of the Holy Scriptures That Gift of Gifts which have not Angels or Men but God himselfe for their more immediate Authoâ—r It is he that hath given them to informe the ignorant to recall the erronions to correct the vitious and to direct and comfort the Pious So that by reading and studying this Word of God the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling Observe That the sacred Scriptures are the very word of God Holy men were but the Instruments 't is God that is the Authour of them they were but the spirits amanuenses to write what he should dictate to them Hence it is called the word of God Mark 7.13 2 Cor. 2.17 and 4.2 1 Thes. 4.15 the Oracles of God Rom. 3.2 and is ascribed solely to the Spirit of God without mentioning any Authour Heb. 10.15 what was uttered by the mouthes of the Prophets God spake what they delivered was by direction and inspiration from above Hence the Holy Ghost is said to speak by the mouth of David Acts 1.16 and 4.25 and 28.25 and the word of the Lord is said to come to Hos. 1.1 and Ioel 1.1 Ier. 1.9 Ezek. 1.3 Heb. 1.1 2. and as the Old Testament so the New is the very word of God for the whole Scripture is given by inspiration from above and the Apostle tells us that he had received from the Lord what he delivered to them 1 Cor. 11.23 and Rom. 1.1 and 15.18 this made the Apostles stile themselves the servants of Christ. Philip. 1.1 Titus 1.1 Iames 1.1 1 Pet. 1.1 Iude 1 the foundation of the Church is said to be the Prophets i. e. the Old Testament and the Apostles i e. the New Testament Ephes. 2.20 So that the Authority of Scripture is greater then of an Angels voyce and of greater perspicuity and certainty to us for besides inspiration 't is both written and sealed This is fundamentum fundamentorum a fundamental point very necessary to be knowne for we can never profit by the scriptures till we believe and are perswaded that they are the very word of God he that believes not this believes nothing and the very ground of all that Atheisme and profanenesse both in Doctrine and Manners which abounds amongst us springs from hence Have at the Root then and have at all lay the Axe to it and the branches will soon wither To prove the Divine Authority of the Scriptures See 18. Reasons in Bishop Vshers Body of Divinity and 18. Reasons in Ward on Matthew 1.1 p. 1 2 c. Stock on the Attributes chapt 4. Mr. Iohn Downams Warfar l. 2. c. 21. p. 160. Fol. Capel on Tentat l. 4. c. 4. Sangar's Morning Lect. p. 4.20 Mr. Leighs Body of Divinity l. 1. c. 2. Walaeus loc com p. 124 125. Wo then to those Blasphemous Hereticks and Atheistical Scepticks the Anti-scripturists of our age that cry up their own perfection and cry down the Scriptures as imperfect that cry up themselves as Gods and cry down Christ as man that cry up their own dreams and cry down the word which condemns those dreams even as the Malefactor exclaimes against the Judge which he knowes will condemn him O hellish pride O hideous horrid blasphemy Wo is me that ever it should be told in Gath and published in the streets of Askelon that England which was sometimes the glory of Nations should now for such blasphemies as those become the scorn and reproach of all the Nations round about us Yet such there are perhorresco refereus that say the Scriptures are not of Divine but of Humane authority and invention that the Pen-men wrot what pleased themselves that they are no foundation of Christian religion c. Strange it is to me to find Mr. Iohn Goodwin a man of such knowledge and parts so well versed in Scripture a Preacher and expounder of it so long yet now in his old age to fall into that ragged Regiment of Anti-scripturists Yet thus it is when once men give way to sin and error they know not when nor where they shall rest Whither will not Pride and Selfe-conceit lead men As Christ was crucified between two Theeves so are the Scriptures vilified by two sorts by Papists on the one hand and Atheistical Sectaries on the other but all in vain for magna est veritas praevalebit The Truth still gets ground against them all Many Libertines cry out against us Ministers as Antichristian but whether come nearer Antichrist we or they the ensuing Parallel will declare for though their Heads took severall wayes yet like Sampsons Foxes they are tyed together with firebrands at their tayles Papists call the Scriptures 1. A Nose of wax or Rule of lead which may be bowed every way as men please 2. Inky Divinity 3. They are fallible 4. They are insufficient without unwritten Traditions 5. They prefer the Church before them 6. To defend their errours they wrest the Scriptures and make them Allegorize without a cause 7. Sometimes they take the bare Letter and will admit of no exposition 8. What blasphemous nonsensicall expositions the Friers made of the Scripture former ages can testify See Willets Tetrastilon Pillar 3. Synops. p. 1296. Atheisticall Anti-scripturists say 1. They are uncertain 2. A dead Letter 3. They are not infallible 4. They are insufficient without Revelations 5. They prefer the dark light within them before them 6. So do these yea some have turned all Scriptures into Allegories 7. So do these 8. What Non-sensical ones these make who lists may see in Mr. Brinsley's Virtigo p. 133 134. and Mr. Firmin against the Quakers Should these men have spoken but half so much against the Higher Powers as they have done against God and his word they would quickly have been apprehended for Traytors yea if a man steal above thirteen-pence half peny 't is death by the Law but if a man blaspheme the God of heaven revile the Scriptures and overthrow the very foundations of Religion there 's little or nothing done to such a one Do we thus requite the Lord O foolish and unwise Is this the thanks we
't is both work and wages and such imployment is our high preferment 'T is not onely For keeping but In keeping of Gods commandements that there is reward Iames 1.25 Godlinesse in the power of it is Gain great gain none like it This reward followes obedience freely as Punishment followes the disobedient though they neither desire nor seek it yet paena est finis operis etsi non est finis operantis Those that love the commands of God and sincerely obey them shall be certainly rewarded though they should not desire or seek it but in simplicity of heart run the wayes of God making this their aym that they may glorify him Now all these high commendations of the word should make us unfeignedly for to love it heartily to embrace it reverently to esteem it and fervently to desire it Excellency being the Object of desire Gods Word is like God himself full of Majesty full of Excellency It contains magnalia honorabilia Legis the great and honourable things of Gods Law Hos. 8.12 It is not an empty sound or a dead letter but full of Majesty Life and Power and therefore must be entertained by us with the greatest respect Looke what Reverence we give unto God the same is due to the Word of God See more of the Scriptures Excellency Master Robert Boltons Saints Guide p. 42.43 c. Master Trapps True Treasure Chapter 3. Sect. 2. Master Leighs Body of Divinity l. 1. c. 8. p. 81. 2. If the Scriptures be Gods Word then it will follow that they are a Perfect Rule and Canon for us to walke by The Canons and Rules of men are oft times harsh hard sottish superstitious and disquiet the Conscience aye but the Word of God commands nothing but what is sweet and easie pleasant and profitable to the soul that walks according to it Gal. 6.16 as many as walk according to this Rule or Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Phil. 3.16 Peace and Mercy shall be their portion hence the books of Scripture are called Canonical because they are the rule and Canon by which we must walk hence 't is that the Lord sends us in our doubts not to a Light within us which is no better then darkness nor to unwritten Traditions without us which would soon deceive us but to the Law and to the Testimony Isay 8.19 20. not to witches or wizards not to the dead for the ease of the living but we must have recourse to the Law of God which is given us by him for our infallible direction and if any man speak either without or against the word it is because he hath no true Light of Grace or Understanding in him This God hath ordained as a Lampe for our Feete that we miscarry not amiddest those many By-paths that are in the World Let us then make use of it in the course of our Lives If a Carpenter have a Rule or Line if he tie it to his backe and never use it his Worke must needs be crooked So if we have Bibles and never reade them nor Meditate on them to practice them our Lives must needs be irregular They are then to be reproved who set up false Rules to walk by As 1. Antiquitie 2. Custome 3. Fathers 4. The Church 5. Reason 6. Vniversalitie 7. Enthusiasms All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3 Preached before the House of Commons September 17. 1643. Page 3. to 19. where you have six properties of a Rule with many motives and directions to read the Scripture To these I shall adde an eighth sort viz. those that leave the Scriptures and make Providence the Rule of their wayes and walking because they have success and prosper in their wayes therefore they conclude that their wayes are good and God approves of them But if this were good Logick then thieves and sacrilegious persons might conclude that their actions were good because they have success for a time in their wickedness Like Dionysius who prospering in his sacriledge cried See hâ—w the Gods love Sacriledge Such must know that we may not accept the most signall Demonstrations of Providence against a Scripture Rule No alteration of times no success of Providence must make us goe against the Word of God See five Reasons against such in Master Lyfords Plain mans Senses exercised p. 29. to 37. and Master Anthony Burgess Spi. Refining 1 Part. Serm. 31. 9. Others make Conscience their Rule wherein Conscience is regula regulata non regula regulans It must be ruled by the Word and not rule the Word Conscience is onely a subordinate Rule and binds us no further then it receives information from the Word Many Sectaries cry their Conscience is against our Ministery Churches Ordinances and may not a Jew a Turke or Papist say as much that it is against his Conscience to joyn with us but who knows not that an erronious Conscience doth not bind else Iohn 16.2 Acts 26.9 might plead Conscience for persecuting the Church Thy duty is not to follow it but get thy judgement better informed that thou mayest leave it since the light of Conscience is but imperfect and may erre 3. If the Scripture be Gods Word then it must needs be the fittest Iudge both in matters of Doctrine and Practice Hence in all our doubts God sends us hither for direction Deuteronomy 12.32 and 28.58 and 31.9.10 Isay 8.20 and Christ sends us to the Scriptures to decide matters of Controversie Thus when a Controversie arose about the Resurrection Christ determines the Controversie by Scripture Matthew 22.29 ye erre not knowing the Scripture So Luke 10.26 and 16.29 Acts 16.22 2 Peter 1.19 The Word is the supreme â—udge in all matters of Religion Who is higher then God when his Word hath spoken it what exception shall we make or to whom shall we appeal Hence Christ himself submitted his Doctrine to the decision of the Scriptures Iohn 5.39 so did the Apostle Acts 28.23 The Church is Gods House his City his Spouse and He onely is her Lawyer Iames 4.12 See more Doctor Davenant de Iudice cultus cap. 4. p. 5. Doctor Prideaux Lect. 22. Revets Isagoge cap. 19.20 Lyford Plain mans sens Excerc Page 9.10 Gerherd Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit c. 9. p. 291. D. Morton Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers 1. Q. 19. Ames Bell. Enervat l. 1. c. 5. 4. If the Scripture of the Old and New Testament be a perfect Rule and the supream Judge then they are to be blamed who adde Apochryfal writings to it to perfect it whereas that which is perfect needs no such Additions yet the Papists have put them in the Canon though there be palpable lies in them E. G. Ecclesiasticus 1.14 that the fear of the Lord was created with the faithful in the womb so Ecclesiasticus 46.20 is false
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
28.4 4. These Impostors do not onely deceive these silly women but they bring them under the Devils yoke they make slaves and prisoners of them they bind them with the cords of error and then they lead them whither they please They deal with their Proselites as the Devil doth with witches he promiseth them liberty but brings them to prisons promiseth them pleasures yet gives them pain promiseth them Riches yet keeps them poor promiseth them life but gives them Death They ensnare them with their Pythanalogy and hold them as fast with their lyes and flatteries as a Jaylor doth his Prisoner which he keeps in bondage 2 Tim. 2. ult or the fisher his fish which hath swallowed his bait 2 Pet. 2.14.18 These Satanicall fishers of men put on the Visors of Piety and preach liberty pleasure ease as other fishers cozen sometimes the eye and sometimes the taste of the silly fish so these have variety of baits but none so catching as that of carnal liberty Hence they are said to bewitch men Gal. 3.1 to enchaunt and delude men Rev. 18.23 and make them drunk Revel 17.2 It will be our wisdom then to submit our selves to the word of God and from the heart to obey its commands so shall we know the truth and the truth will keep us free from the power of sin and error Iohn 8.32 the keeping of a good conscience is the way to keep faith and sound doctrine 1 Tim. 1.19 get the heart once establisht with Grace and then you will not be carried about with every wind of doctrine Heb. 13.9 get Gods fear once planted in your hearts and then you will never depart from him Ier. 32.40 VERSE 7. VVhich Women are ever learning and never able to come to the knowledge of the truth THe Apostle goeth on to shew what women they are which are brought into bondage by seducers viz. such as are unconstant unsetled and given to seek after novelties and curiosities they are not content with plain truth revealed in the Scripture they must have novum aut nihil some new light some new-found doctrine or else 't will not down with them this unsettles them and makes them run hither and thither after this and that man but all in vain They make a great adoe but to little purpose they are alwayes learning yet learn nothing which they should learn Now the Reason's of their Non-proficiency are 1. Either because they have no better Teachers they follow false Prophets and blinde Guides and when the blinde shall lead the blind no wonder if both fall into the ditch These may seem wise in their own eyes when in truth they know nothing because they know not the truth which is the foundation of all knowledge 2. They thrive not for want of a right disposition within They love their lusts better then the truth and this barres the heart against holy Learning Intus existens prohibet alienum When their judgements are blinded with lusts and their hearts hardened through sin how should such thrive 2 Tim. 4.3 3. Or else they seek not after sound and saving truth but all their enquiry is after some curious novelty they love to heare and learne nothing else in this point being true Athenians Acts 17.21 Well they may toyle and take a great deal of pains for some aery notions and empty speculations that they may come ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some kind of knowledge but never ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to such a knowledge as brings forth an acknowledgement of the truth in the power of it 4. Oft times they are meer Scepticks in Religion they are ready to question every thing but they believe nothing they have no foundation no resting place they lay out their mony but not for bread and therefore 't is no wonder if they spend their labour without being satisfied Error cannot satisfy the soul we must enquire for the good old way of truth and Holinesse if ever we would find rest for our souls Ier. 6.16 God who is the great Lord of all will have his commands obeyed not questioned He loves Currists and not Quaerists He prefers obedience before disputes We have disputed so long till we have almost disputed all Religion out of doores We should study rather to live well then dispute well therein lyes our happinesse Mat. 7.24.25 Iohn 13.17 The Spirit of God writes not Notions but Assertions in our hearts it establisheth them so with grace that the gates of hell cannot prevaile against it though such may by the violence of a tentation be moved yet are they like Mount Sion which can never be removed out of its place Heb. 10.23 and 13.9 Against Scepticks and Seekers See that excelent Tract of Mr. Gelaspy his Miscelanies cap. 10 11. yet how many delight in giddinesse and count it a bondage to fixe a belief affecting free-will in thinking as well as in acting And though the Sect of the Phylosophers of that kind be gone yet there remain certain discoursing wits which are of the same veines though there be not so much blood in them as was in those of the Ancients The Scepticisme and Affectation of Novelties is the great sin of England at this day As many are much taken with new Fashions so many are much taken with new Opinions new Doctrines new Teachers and new Expressions Yet the Apostle doth not blame these women simply for seeking after knowledge for the wiser sort of Heathens have commended that but he blames them for hunting after Novelties and vain speculations and in the meane time neglecting the sound and saving truths of the Gospel This is celeris cursus extra viam a swift running to destruction 'T is true all the godly are learners the knowledge of the truth is not Innata but acquisita not born with us but attained by means yet they are not ever learning they know the truth in which they firmly rest and from which they suffer not themselves to be moved and never till then have we profited in our learning when we are made so able to discern the truth as that we are satisfied with it and our consciences are at rest by it even in the saddest dangers Ephes. 4.13 14. 1 Thes. 1.5 6. 2 Pet. 1.12 2. I wish this were not the sin of silly men as well as of silly women to be alwayes learning yet never come to the knowledge of the truth how many are men in yeares yet children in understanding 1 Cor. 14.20 and when for the time they might have been Teachers they had need to be taught the elements of Religion Heb. 5.12 though the knowledge of the best in this life be imperfect and we are alwayes learners here yet we must strive forward toward perfection and not alwayes stick in the place of bringing forth Hos. 13.13 nor be like a horse in a mill still going round in
thousands of Saints have gone before us in it 3. This following of them will evidence our salvation and assure us of our reigning with him in glory 1 Thes. 1.4 5 6. know Brethren your Election but how because ye became followers of us Peter Martyr tells a story of a deformed man had married a very deformed wife and being desirous to have handsome children he bought abundance of curious Pictures and caused his wife every day to view them and as he saith the man had handsome children The application is plain Let us set the beautifull examples of Gods Abrahams Pauls c. before us and then though by nature we are deformed yet by the assistance of Gods spirit enabling us to follow the holy examples of his people we shall become beautifull and lovely in Gods eye 2. Observe That 't is lawful sometimes and in some cases to mention those Graces which God hath given us Paul here to comfort and quicken Timothy tells him of his Faith Patience Long-suffering Afflictions and how the Lord delivered him out of all In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall Phil. 1.12 13 14 c. Iob 29. and 31. declares his innocency and integrity to the world Self-commendation is lawful in eleven cases Caut. But then the Matter the measure the Manner and End must be good it must not be to advance our selves or exalt our own names as many Sectaries do who call themselves Saints The holy ones the servants of the living God but to bring glory to God and exalt his name What the Pharisees spake proudly and falsely a believer may speak humbly and truly Lord I blesse thee that I am not as vile as the vilest since by nature I am as vile as any 't is thy Free-Grace and distinguishing-love that hath made the difference My Doctrine Q. d. Thou hast known my doctrine to be sound and sincere without the mixture of humane inventions Nudus nudè nudam patefeci veritatem I have faithfully fed Christs flock with the sincere milk of his word and not as the false Prophets do with the chaffe of their own deceits and dreames One speciall note whereby to know a true Minister is his doctrine this is that fruit by which you may discern a false Prophe◠from a true one Matth. 6.16 by their fruit i. e. by their doctrine you may know them if they teach such things as infect the judgement with error or taint the life with uncleannesse though they seem never so holy note them for false Prophets Our Saviour by the truth of his doctrine proved himself to be sent of God Iohn 7.16 17 18. and 12.49 50. Paul commands Timothy to keep the pattern of wholsome words 2 Tim. 2.13 and Titus must be careful in appointing Ministers for the Church to chuse such as hold the faithful word Titus 1.7.9 Morall Vertues may be found with a false faith let not those Apples of Sodome deceive you for as there may be good doctrine where the life is bad so there may be false doctrine where the life is seemingly good Look therefore in the first place to the doctrine and in the second place to the vertues which seem to commend it so doth Paul here first he tells you his Doctrine was found and now he comes to declare his Graces and how he lived 2. Manner of Life Q. d. Thou hast not onely known my doctrine bnt my life also neither hast thou onely known an action or two but thou hast known the whole course and Series of my life partly as an eye-witnesse and from credible witnesses and clear demonstrations and how my conversation and doctrine have agreed Note That 't is an Houourable thing to joyn with sound doctrine an uncorrupt exemplary life and conversation They that believe in God must be Patterns of good works thus must Ministers perswade and induce beliefe Believe me for my works sake whether my doctrine be of God Iohn 13.38 It aggravateth the sin of unbelife when both doctrine and manners of life testify that it is of God Matth. 21.32 A Minister with true doctrine and a bad life weakens the credit of the truth he teacheth pulls down what he builds declares a profane heart in despising the doctrine delivered from God and incurres the Pharisaicall brand Matth. 23.3 They say but do not 3. Purpose Q. d. Thou hast throughly known my ends and aymes the intention and scope of all my doings and sufferings of my life and doctrine Thou knowest very well that I never sought my self my own ease profit pleasure or applause but the glory of God and the good of his Church have been the ultimate end of all my actions Quest. But who can know another mans purpose Answ. A close Hypocrite will hide it much but a sincere man cannot but manifest it to such as live familiarly with him and observe him Hence Note That good men have good aymes ends and purposes 'T is not sufficient that a mans actions be materially good but they must be formally and finally good the bent and intent of the heart must be right 'T is the end which denominates the action and makes it either good or bad Religious duties are to be tried not onely by their Acts but specially by their Ends. A man may do that which for matter is right in the sight of the Lord yet if he do it not with an upright heart all is nothing 2 Chron. 25.2 Iohn in destroying the house of Ahab did that which was right in Gods sight but because his End was Selfe God afterward deales with him as with a Murderer Hosea 1.4 Let us therefore get honest ond good hearts Luke 8.15 and then our intents and purposes will be good and we shall finde acceptation with God in what we do 1 Kings 3.6 and 2 Chron. 30.18 19 20. 4. Faith Long-suffering Love Patience Foure Graces which grace and adorne a Christian but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties viz. in Preaching Praying Watching and disputing against gainsayers So the word faith is used Titus 2.10 shewing all good faithfulnesse viz. in the discharge of their duties 2. It notes Pauls firme affiance and confidence in God by which he was enabled to undergoe all those labours dangers and difficulties which he met with in his way without despair or despondency as Antipas is said to be faithfull to the death Rev. 2.13 so Paul persevered in the faith of Christ even to the end Obsorve 'T is a Ministers glory to be faithful in his place and calling that we are which we are in our Relations and Callings When a Minister is studious in the Law of God diligent in praying preaching and watching over the flock doing all out of a love to God and deep compassion to the soules of the
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 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 viz. because he knew the Scriptures not onely 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 It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother 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
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
Friends anst Brethren but our foes also that we may excel Publicans Matth. 5.47 2. We have the Example of Christ using them he oft used this Salutation Peace be to you Luke 24.36 John 20.19 3. The Angels have used them an Angel salutes Gedeon Iudg. 6.12 and the blessed Virgin Luke 1.28 3. The Saints have used them the Apostle in the beginning and ending of his Epistles salutes the Churches Rom. 16. Colos. 4.10 c. Moses made obeisance to Iethro and kissed him and asked him of his welfare Exod. 18.7 and this they used not onely to Saints but even to wicked men Iacob salutes Pharaoh Gen. 47.7 David sends greeting even to a profane Nabal 1 Sam. 25.5 5. Not onely Saints but even Heathens by the light of nature used them They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Ave God save you and God speed you And there is great Reason for them for they do not onely express but they help to increase that mutual love which ought to be amongst Christians and as they are fruits of faith and love so they are very pleasing to God and to our Brethren and are Testimonies of our love aud respect to them and the omission of them argueth either that there is some grudge in our hearts against our Brother or that our love is but cold and little towards him By our amiable affable walking we may win men when by a soure surly self-conceited carriage we bring a reproach upon Religion and discourage men Objection Christ forbiddeth his Disciples to salute any man by the way Luke 10.4 Answer 1. If you stick to the Letter of the Text you must not salute Saints for the words are general Salute no man nor must you take shoes or purses with you when you travel 2. 'T is an Hyperbolical speech and such as the Hebrewes use when they would have a man doe any thing speedily and without delay as 2 Kings 4.29 3. 'T was a Temporary command which Christ gave to the seventy at that time onely he doth not simply and absolutely forbid them for then Christ should contradict himself Luke 10.4 but comparatively viz. so for as they might hinder them in the speedy dispatch of their weighty affairs they must omit them else when they came to remain at a place Christ bids them then salute Luke 10.5 Object We know not the man nor what he is going about Answ. Nor doth he know thee nor what thou goest about and yet thou lookest to be saluted why then wilt not thou salute thy Brother Object Mordecai is commended for not bowing the knee nor shewing any respect to Haman Answ. The Answer is easie 1. The Persian Princes exacted more then Civil reverence they had a kind of divine honour given them now Mordecai seeing more honour was required then was fit for a man bowed not 2. He knew that Haman was an Amalekite and one of that race which was exposed to the hatred and revenge of Israel they must have no Peace with Amalek for ever It is true if we meet an obstinate Heretick or one that we know is a blasphemer and a broacher of false doctrine we must shun him and not bid him God speed Rom. 16.17 2 Iohn 10. .i. we must not be familiar with him so as to give the least approbation to his wicked opinions We may salute our own private enemies but not the profest enemies of God Polycarp meeting Marcion the Heretick refused to salute him Marcion askt him whether he knew him I saith he I know thee to be the Devils first born yet this doth not follow that therefore we may salute no man for till we know them to be such open offenders we may salute them Matth. 10.13 for there is a common salutation and civil respect which is due from every man to every man Piety is no enemy to curtesie Religion doth not abolish but rectify civil behaviour It doth not make men rude and clownish inhumane and hoggish but teacheth men to give honour to whom honour is due and to salute heartily not hollowly knowing that an hand full of love is better then an arm full of flattery The wisdom that is from above is gentle peaceable and full of good fruits Iames 3.13 teaching us to practice the things which are of good report and tend to love Phil. 4.8 and to make conscience of small duties as well as great ones Good conscience and good manners go together Acts 23.5 2. Observation 2. Good men forget not their absent friends The Proverb is Out of sight and out of mind it is not so with Paul though himself were in Prison and far distant from many of the Saints yet was he present in Spirit with them and shews that he hath not forgotten them by sending Salutations of health and happiness to them Prisca and Aquila This Prisca in other places is called Priscilla which is a diminutive of Prisca Acts 18.2 she was wife to Aquila they were both Jewes very tender and hospitable to Paul they ventured their lives for him probably in rescuing him out of some tumults as Acts 19.22 besides such was their zeal for Christ that they assisted Paul in their own Sphear in spreading the Gospel and instructed Apollos in the way of God more perfectly This makes the Apostle so oft to salute them and to mention their names with some additional Encomiums Rom. 16.3 1 Cor. 16.19 And to take them with him as his bosom companions when he sailed into Syria Acts 18.18 Though they were Tent-makers by profession yet having so good an houshold guest as Saint Paul for he sojourned with them at Corinth and probably at Rome and Ephesus Acts 18.2 3.18 19. they profited very much in the Christian Religion 3. Observation 3. It is a singular mercy to enjoy good company By their Prayers counsel and good example they will exceedingly quicken us in the way of the Lord. Aquila and Priscilla by familiarity with Paul come at last to instruct an eloquent Apollos and shew him somewhat that he had not seen before Acts 18.26 They had a Family so well ordered and taught that the Apostle calls it a Church Rom. 16.5 1 Cor. 16.19 and Paul honours them with the Title of his Coadjutors and Helpers in their places in the work of the Lord and for such as the whole Church was bound to bless God for them in making them the Instruments of his preservation Rom. 16.4 Thus we see to what a heigth of Piety Knowledge Fame and Excellency inferiour persons may come by being acquainted with some Holy and Zealous Paul Quest. But why is the wife set before her husband both here and Rom. 16.3 Answ. The Reason is uncertain but it is conceived to be this because the wife excelled the husband in Piety and Zeal 2. Lyranus gives this Reason viz. because she was first converted and the order of Grace is to be preferred before the order of