judge the quick and the dead at his appearing and his Kingdome Preach the Word c. THis Chapter is Pauls Cygnea Cantio his last and sweetest Song by a Spiritual sagacity he saw his end approaching and the time of his Martyrdome to be at hand and therefore now he doth as it were make his last Will and Testament wherein he gives Timothy many things in charge especially commends to him the work of Preaching And since the words of dying friends usually take deep impression he doth not barely exhort but solemnly adjure Timothy to preach the Word with all diligence and care according to the ends mentioned in the two last Verses of the foregoing Chapter To quicken him he tells him what dangerous times were coming and of his own death approaching He desires Timothy to come to him shewing how he was forsaken of all men and then concludeth the Epistle with divers salutations and a Valedictory Prayer The Chapter consisteth of foure Parts 1. Here is a serious Exhortation and Solemn Adjuration given to Timothy and in him to all the Ministers of the Gospel successively to quicken them to a faithful discharge of that great Ministerial duety viz. the Preaching and pressing of the Word in the several Parts of it Verse 1.2 This Exhortation he backeth and enforceth with several Arguments 1. From the day of judgement Verse 1. There is a day coming when we must give an account of our Stewardship to Christ who shall judge the quick and the dead we had need therefore to be faithful and active in our Masters service â—â— He presseth this diligent Preaching on him in respect of the dangerousnesse of the last times wherein men will have itching Eares be all for Novelty and vain Opinions and will not endure sound Doctrine Now the greater the danger the more careful he must be to prevent it Verse 3.4 3. By reason of the shortnesse of his Life which he foresaw V. 6. 4. From his own example he had fought the good fight finisht his course and kept the faith and now was ready for a Crown of righteousness do thou follow my steps and thou shalt attain my end 2. He treats of some private and personal affaires from v. 9. to 19. where he desires that Timothy and Mark would come to him 1. Because some had forsaken him as Demas v. 10. Others abused and opposed him as Alexander the Copper-smith and others were sent by him to other places to preach the Gospel v. 12. 3. He gives a brief account of his first Answer before Nero shewing how all men forsook him yet the Lord was with him who supported him in his trials and delivered him from the cruelty of Nero. v. 17 18. 4. After some particular Salutations he concluds with Prayer and Benediction for Timothy and the rest of the Brethren with him I charge thee before God c. The duty of preaching is full of difficulty and the matter of great moment the Apostle therefore useth a grave obtestation and a weighty adjuration to quicken Timothy vo the work v. 1.2 Where we have 1. The charge with an adjuration 2. The ground whence this charge hath its force or by whom he adjures him 1. By God the Father 2. By God the Son who is here described by three particular Titles The Lord Iesus Christ. 2. That he is the Iudge of all the world 3. The time which he will judge it viz. at the day of his glorious appearing I charge thee or as the Geneva Translation renders it according to the to the Original I adjure thee q. d. I testifie and call God to witness who shall be revenged on thee in that dreadful day of the Lord if contrary to this charge thou be remiss and negligent and dost not preach the Word instantly and earnestly in season and out of season The Word in Scripture signifieth to intreate very earnestly 1 Tim. 5.21 To denounce and contest 1 Tim. 6.13 To command with a denuntiation 1 Tim 6.17 To adjure 1 Sam. 14.27 And seriously to admonish Exod. 19.22 When Dives would have one sent seriously to admo his Brethren to change their lives he useth the word in the Text. Luke 16.28 Before God He doth not adjure him by Men or Angels or any fallible witnesses but he chargeth him by God the Father and by God the Son who are infallible witnesses of all we do and impartial Judges that will not spare the Violators of his Precepts that can neither deceive nor will they be deceived Did you ever hear a charge set with more pressing Arguments with more compulsive dreadful and powerful perswasions every word is like a crack of Thunder to rise us up to our duty Or I change thee in the sight of God So the Original carrieth it who seeth all things who is both Judge and witness of all our wayes and will Judge every man according to his works that thou neglect not thy duty even in perilous times He names God the Father and God the Son distinctly not as if they differed in Essence and Christ were not God as the Socinians blasphemously reach but to distinguish Christ from God in respect of his Humane Nature and Office as Lord who hath redeemed us from the power of our enemies to be a peculiar people to himself Now this his Divine Office doth not derogate from his Divine Essence but rather presupposeth it for how could he ransome and redeem us if he had not been God Thus we finde them distinguisht 1 Tim. 6.3 'T is is a Rule in Scripture when God alone is named it implyes the whole Trinity and is to be taken Essentially for all the three Persons in the Godhead but when the Word God is joyned with Christ as 't is here then 't is taken Personnally i. 't is restrained to the Person of the Father onely Who shall judge the quick and the dead i. he shall judge all men without exception of any all Nations must be brought before him Matth. 25.32 Not onely those which are already dead and sleep in the dust but those also which shall be found alive at his coming 1 Thes. 4.16 17. Acts 20.42 1 Cor. 15.52 2 Pet. 4.7 So say all the Creeds Now the Apostle makes mention of the Judgment of Christ because as we are his Embassadors and represent his person so he will one day take a strict account of us how we have discharged our trust At his appearing and his Kingdom Or at his apearing in his Kindom or the appearing of his Kingdom Hendyadis duobus per uno positis An expressing of one thing by two Terms a thing very frequent in Scripture Matth. 4.16 In the Region of the shadow of death i. in the shady Region of death So Revel 8.5 Thunders and Voyces i. Thundring-voyces q. d. When he shall appear in his Kingdom and shall come in a more glorious manner to judge the World At first
that albeit he do not Actually bâ—eak them all yet Habitually and Dispositively he doth Oh then stop Sin betimes resist the very beginnings of it kill these Cockatrices in the shell dash these brats of Satan against the stones fly the very appearance of evill else you will grow worse and worse and fall away more and more till you be ruined for Sin is like to Water give it a little passage and it will eat a way for it self till it become irresistible Prov. 17.14 as little Thieves let in at a Window unbolt the dores for greater so small Sins allowed in the Soul will soon bring greater with them Covetous This is the second Character of the men of the last times they shall not only be Self-lovers but Silver-lovers and Money-lovers such as account gain to be godliness 1 Tim. 6.5 In all their actings be they never so Pious they have an eye at gain One being asked what was the sinewes of War he answered Money being asked the same question a second time he answered Mony and being asked the third time he answered still Money So if you ask me what is the moving and primary cause that makes so many leap out of a prophane course of life into a great profession of Religion without any proportionable measure of humiliation The answer is ready Money Money Money 'T is to get an office or that they may be rising men just like the Shechemites they would be circumcised why so For their cattell and their substance will be ours Gen. 34.22.23 This sin of Covetousnesse is Self-loves First-born As all good comes from Love which diffuseth it self for the benefit of all so all evill and especially this of Covetousnesse comes from Self and Private spiritednesse which contracts the Spirit and sordidly makes it all for it self This Sin is become generall and so the more dangerous like a Leprosy it hath overspread the land as the Lord complained of Israel so he may of England Jer. 6.13 From the least of them to the greatest every one is given to Covetousnesse See what followes ver 19. 2. This sin is now commited against very great Light which aggravates it much The Ministers of Christ have testified against this sin by Preaching Printing Light and Life however we are bespattered by the Libertines of these degenerate times and yet men desperately break forth into it The men of Nineveh shall rise in judgement against the men of this generation for they had but one Ionah to preach unto them and they repented but we have had many Ionahs Ieremies Daniels Ezekiels and yet we abide impenitent 2. They had but one Sermon and that a short one yet they repented of their Covetousnesse and cruelty but we have had many large ones and yet we continue the same men still Let such know that if Preaching will not mend them Judgements will end them If the old World will not return at the Preaching of Noah the flood shall drown them if Pharaoh will not hearken to Moses voyce the sea shall swallow him if Elies sons will not hearken to the voyce of their Fathers 't is a Sign God hath a purpose to destroy him This Sin of Covetousnesse is a sin that the Scripture testifies against very much there is scarce any sin that is branded with fouler Titles and all to make us out of love with it 1. 'T is called Idolatry Ephes. 5.5 Colos. 3.5 which is one of the greatest sins and breaks the marriage knot God bears with other sins but this is a God-provoking and a Land-destroying Sin When people once chuse new Gods war and judgement will soon be in the gates Iudges 5.8 when Idolatry comes in God goes out Now the Covetous man is a grosse Idolater for he loves his money above God he trusts in it and saith to the wedge of Gold Thou art my hope Iob 31.24 He thinks himself more safe with his money in his bagges then all the Saints who have Gods promises for their Portion and the losse of his money grieves him more then the loss of Gods favour Hence Bernard compares Covetousness to a Lady riding in in a Chariot whose wheeles are four Vices 1. Contempt of God 2. Inhumanity towards men 3. Forgetfulness of death when they must part with all 4. Diffidence and distrust in Gods providence and promises 2. 'T is called the Root of all evill 1 Tim. 6.10 nor money but the inordinate love of money is the Root of Pride the Root of Theft Murder Bribery Perjury Usury Heresy Apostasy Oppression false weights false wares c. in a word 't is the Root not only of one or two but of all evill Then have at the Root saith Father Latimer and have at all down with that and down goes all Preachers should not stand ticking at the branches but they must strike at Covetousness which is the Root The Covetous man whose affâ—â—ctions are inordinately set on money will not stick at the breach of any one Commandement for gain Hence Solomon setting forth the vile practisâ— of lewd mâ—n Prov. 1.10 to 18. in the nineteenth verse he sets down the Root of all that Murder Theft Villany c. So are the wayes of every one that is greedy of gain Hence Habbakuk 2.9 calls it an evill Covetousness 'T is easie to lead it through all the Commandements for although the Covetous man do not actually break the mall yet he breaks them habitually and dispositively there is an inclination and a disposition in him when a temptation comes to break them all Hence David prayes Psal. 1 19.36 incline my heart unto thy Testimonies and not to Covetousnesse Implying that Covetousnesse drawes a way the heart not from one or two but from all Gods Commandements 1 The Covetous man is an Unbeliever he trusts in his riches and loves them more then God if they increase he sets his heart upon them Psal. 62.10 2. He 's a gross Idolater Ephes. 5.5 He must worship Caesars Image and makes a clod of earth his God Iob 31.24 His Bills are his Bible his Goods his God and his Pictures his Scriptures 3. For gain he 'l swear and forswear he 'l abuse the word and works of God 4. He thinks all time lost which is spent in the Service of God Hence usually they keep their Feasts go to Faires sell their Wares visit their Friends and send their servants on needless errands on the Lords day they can spare no time for the Sabbath before it comes to prepare themselves for it Hence it is that they come weary drowsy heavie to those sacred solemnities and cry out as those cruell covetouâ— Jewes Amos 8.5 When will the New Moon be gone that we may sell corne 5. For Money he 'l go to Law with his own Father abuse his Mother wrong Magistrate Minister any one for Money This makes men cruell and unnaturall to their Relations 6. How many Murders are committed and all for
best profit and policy For though such gain but little at once yet it gaines long and keeps its custom whereas he that couzeneth me once shall not deceive me a second time he loseth the custom that he had It 's a great ornament to Religion when the Professors of it are just and righteous when they pay every man his dues restore what they borrow slander no man do violence to none be diligent in their callings faithfull in their trusts keep their promises be mercifull to the poor and as much as in them lyes have peace with all men This is the way to stability and safety here Psal. 34.12 13 14. Isay 33.14 15 16. Ier. 22.15 16. and happinesse for ever Psal. 15.1 't is made a note of a Citizen of Heaven that he doth not only walk uprightly towards God but he worketh righteousnesse towards men He doth not only know or talk of Righteousnesse but he worketh Righteousnesse he doth not onely praise but he practiseth it and not only by fits and starts for a day or two but operans justitiam 't is his Trade he 's daily at it he allwayes observes that golden Rule Matth. 7.12 Whatsoever ye would that men should do to him even so to do to them he observes an equall proportion in the things commuted he will not ask twelve pence for that which is worth but six pence nor offer four pence for that which is worth but four groats He desires that every man should live in his calling and therefore observes an equall proportion both in his buying and selling This therefore barres all these from Heaven who Canonize themselves for Saints yet walk directly contrary to the Rule of Sanctity Psal. 15. they walk Hypocritically work unrighteousness speak untruths back-bite their neighbour countenance the vile discountenance those that are really good break their Covenant with God and man and be great oppressours and grind their brethren Let such men professe what they please all their Religion is vain If any would see more for the Covenant he may peruse Doctor Burges Serm. on Ierem. 50.5 Mr. Case on Leviticus 26.25 Ierom. 50.5 Master Mockets Serm. on Deuteronomy 29.9 Master Caryll and Master Colemans Serm. at the taking of the Covenant Master Shaw's Brittaines Rememb on 2 Chron. 15.12 Master Ash on Psal. 76.11 Mr. Calamy 1643. on 2 Tim. 3.3 11. False accusers The last dayes will be perilous for men shall be false accusers slanderers back-biters or in plaine English Devills The Devill hath many names given him in Scripture but his most proper and peculiar name by which he is knowne and his malicious nature is discovered to us is Devill i. e. a Slanderer or false accuser because 't is his great work to slander both God and Man He slanders God to the Saints and the Saints to God since he cannot ruine them he will raise lies and false accusations against them Revel 12.10 Hence he 's stiled by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slanderer of slanderers the great slanderer and make-bate of the world the Devill Matth. 4.1 and 5.5.11 and 25.41 Iohn 8.44 1 Pet. 5.8 2. The word is taken in a more large and generall sense for any one who is like the Devill of a Devillish quality especially in slandering and falsly accusing others Hence the Apostle would have women to be grave not slanderers or Devills 1 Tim. 3.11 for to carry slanders up and down is to act for the Devill and to act like the Devill no child so like the Father as these are like the Devill and therefore in Scripture they have one and the same name given them viz. Devills Thus in the last days men shall be vile and voyd of goodness themselves and therefore they will maliciously calumniate the goodness of others 'T will be their delight as 't is the Devills their Master to coyne false Reports and raise lyes against the Saints misinterpreting them and their actions to the world putting false Interpretations on what they do or say 1. If they see any Vertue in the Saints they either deny it or diminish it or else they put some sinister gloss upon it 2. If they see any infirmities in them they presently blaze them they aggravate and augment them making them farre greater then they are they make pounds of pence and mountains of Mole-hills 3. If they can find no faults they will invent some as the Devill did by Iob 2.9 10 11 and 2.5 and this properly is slandring Thus Ieremiahs adversaries dealt with him Ier. 13.18 Come let us devise devices against him q. d. Though we can find nothing justly against him yet we 'l go and coyne something So that to slander is not simply to tell to another what our neighbour doth or saith for that may be done for our neighbours good and for publick benefit thus those that told Eli of his sonnes wickednesse were no back-biters nor Ioseph who told his father of his Brethrens ill-doings Gen. 37. nor those that told Paul of the contentions and fornications of the Corinthians 1.1.5 because they did it not cum animo nocendi maliciously but out of love and for their good But slandering properly is a malicious bitter reproachfull spreading of false tales 'T is a going up and down with an intent to do them a mishchief Thus Doeg accused David and Abimilech to Saul 1 Sam. 22. and Haman slandered the Jewes to the King and the Pharises oft traduced Christ and his Apostles So then a slander is the Devills arrow shot by mans bow he lends him his lyes and malice and borroweth the slanderers Tongue to utter them And is not this the great sin of our Age Do not many cast off their Trades and make it their Trade like Pedlars to go up and down with the Devills pack at one Town they open their pack and there they vent Atheisme they come to another and there they vent Papisme they go to a third and there they cry Rantisme they go so a fourth and there they vent blasphemy against God and railing against Magistrates and Ministers Gratis they expect nothing for their idle addle speaking I see no reason why they should unlesse they vented better stuffe These Rake-hells are the Devills Factours Merchants Levit. 19.26 Thou shalt not go up and down as a Tale-bearer the word is Rachell whence our English word Rake-hell which properly signifieth a Trafficker that goeth up and down with his wares so these go from place to place with false Accusations 2. As those oft blend and mixe their wares so these oft coyne false Tales against their Neighbours 3. As those buy at one place and sell at another so these Pedling-Devills make merchandise of their words hearing a false Tale at one house and selling it at another The back-biter is mus nominis saith Plautus a mouse that is alwayes gnawing on the good name of his neighbour Sometimes she whispers in secret and anon he openly
Fathers Postilers c. This breeds so many Arminians Socinians and Hereticks they are given up in judgement to believe lies for contemning the Scriptures of Truth As for the Schoole-men they bring forth Cobwebs fine for Threed but of no use They torture their Reader with abundance of vermiculate rotten hollow Questions with many needless Queries and Utâ—ums One compares them to a man that hath bread and good wine hanging on both sides yet himself sits hungrily gnawing a flint stone One Austin amongst the ancients and one Question amongst the modern Divines will yield more solid Divinity then all the School-men with their vain disputations Jejune distinctions Quodlibetical idle curious Sceptical Queries and meer speculations Yea Bucer affirms that there is more Holinesse to be found in Seneca then in most of the School-men They darken the Truth by framing all Religion according to the platform of Philosophy confounding the principles of Divinity and Philosophy together Yet by men that are solid seasoned sanctified some good may be picked out of them which shewes the folly of the Papists who cry Plus apud se valere unum Lumbardum Scholastiâ—ae disciplinae Patrem quà m centum Lutheros ducentos Melancthones treâ—entâ—s Bullingeros quadringentâ—s Martyres quingentos Calvinos 2. Others prefer the reading of the Fathers before the sacred Scriptures Though we Reverence the ancient Fathers and blesse God for their Light yet the Ancient of dayes is more ancient then they and his word is to be preferred before all their writings for they were men and had their naevos their failings and infirmities as other men One â—ound reason drawn from Scripture is of more worth and weight then the saying of a thousand Austins Origens Chrysostomes c. Men had need to be well grounded in the Scriptures before they read the Fathers for we should try the Fathers by the Scriptures and not the Scriptures by the Fathers He that will not believe Moses and the Prophets will not believe though one arose from the dead See Rules for Reading and citing the Fathers Perkins 2. Vol. Problem 1. p. 486. D. Hills Serm. on Ier. 6.16 p. 24 25. Mr. Trapps Com. on 2 Tim. 3.16 Weemse Vol. 1. l. 3. c. 1. Reynolds against Hart. cap. 5. Sect. 1. p. 184. Luthers Colloq English cap. 29. It is well observed by a Pious and experienc't Divine that it is a most worthy travail for Students in Divinity to refer all their study first for the true sense of Scripture which onely will make a man a grounded Divine able to teach the truth and confute error 2. For the right use of it in himself and others for amendment of life and all good duties This course have I by experience saith he found profitable and resolved upon viz. to be diligent in reading the holy Scriptures and of them at the least 4. Chapters daily in like manner for the increase of my knowledge to spend 3. houres in the fore-noon in searching out the sense of the hardest places as two in the after-noon in searching out the propriety of the Tongues and other two in perusing the Tracts and Commentaries of learned men one in Meditation and Prayer and what time remains to spend the same in brotherly conference 3. Observe That women and children may and must read the Scriptures Timothy a child knowes the Scriptures and his Grand-mother and his Mother taught him Priscilla a woman instructs eloquent Apollos Act. 18.26 God commands men women and children to hear and learn his law Deuteron 6.6 7 8. and 31.12 and God promiseth it as a special priviledge that in Gospel-times all shall know him from the greatest to the least Ieremy 31.34 All that expect eternal life are commanded to read the Scriptures but women and children expect eternal life as well as others therefore they must read the Scriptures Iohn 5.39 God would not have us strangers to his word he would have it not barely lodge for a night but dwell in us and that not onely sufficiently but richly and abundantly Colossians 3.16 and therefore 't is that he blames his people that when he had preacht to them the Magnalia legis the great and choyce things of his Law yet they accounted them as strange things Hos. 8.12 4. Observe That the Scriptures are not so dark as some would make them if women and children must read them then sure there 's something plain in them As there are Depths in them where the Elephant may swimme so there are Fords where the Lamb may wade The plainness and perspicuity of the Scripture is so fully proved by others that I shall refer you to them for satisfaction See Mr. Leighs Body of Divinity l. 1. c. 8. p. 99. B. Vshers Body of Divinity p. 21. Hildersham on Psalm 51.6 Lect. 102. and Lect. 144. p. 768. Camero de controvers Iudic. cap. 10. pag. 598. Folio Walaeus Loci com p. 143. c. The Holy Scriptures By the Holy Scripture is here meant principally the Old Testament For the New Test. at least all of it was not written when Timothy was a child the Canon was not then compleated Hence Observe That the Scriptures of the Old Testament are the word of God and so are useful for us still Many Sectaries cry out of the Law and the Old Testament as a low poor mean thing when the Holy Ghost here calls it The Holy Scripture which is able to make us wise unto salvation How contrary is the Language of these profane men to the Language of Gods Spirit This is a great Controversie in our dayes I shall therefore 1. By Arguments prove the Old Testament to be Authentick and still in force 2. I shall answer all the Anabaptistick Cavils that are raised against it 3. I shall make some brief Application 1. The Scriptures of the Old Testament are of Divine Authority Canonical a Rule of Faith and good Life which appears thus 1. that which Christ and his Apostles have commended to us as a Rule of Faith and good Life must needs be of Divine Authority and ought still to be observed by us but Christ and his Apostles have commended the Old Testament to us as a Rule of Faith and good Life Ergo The Major no Sober man will deny The Minor I prove First from Iohn 5.39 Christ sends us to the Old Testament and bids us search those Scriptures for the New Testament was not then written Now to what end should we search them if they were of no validity So Paul tells us Romans 15.4 Whatsoever things were written afore-time viz. in the Old Testament they were written for our Learning Apollos is commended for his admirable dexterity in opening the Scriptures of the Old Testament Acts 18.24 2. Christ and his Apostles to shew the Divine Authority of the Old Testament even in Gospel times did fetch Arguments out of the Old to confirm many points of Doctrine and Practice when some doubted whether Christ
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
be a glorious coming In his first coming he vayled and covered his glory Phil. 2.7 But now he 'l reveal and display it so that the glory of a thousand Suns made into one will be as darkness compared to the glory of that day when Christ shall come in the glory of the Father attended with Myriads and ten thousond thousand of glorious Angels Dan. 7.10 and all the Saints that ever have been attending him 1 Thes. 1.13 The Scripture speaks much of the glory of this second coming Matth. 19.27 and 24.30 Mark 8. ult and 13.26 Colos. 3.4 Philip. 3.21 Titus 2.12 1 Iohn 3.2 Iude 6.14 At first he came in a poor abased condition to be judged and condemned by man but now he comes to judge his Judges and to condemn the world for its sin Now Pilate must to the Bar and Christ is on the Throne At first he was attended by twelve poor Fisher-men contemptible persons in the worlds eye because his Kingdom was not of this world but now he hath a glorious train of Saints and Angels to attend him 2. As Christ the Head so the Saints his Members shall then appear in glory Here we are in our Minority in our Pilgrimage and our life is hid Colos. 3.3 Under many tentations tribulations persecutions doubts diseases desertions perplexities infirmities and sins Our spiritual life is hid under much corruption there is such a smoak and smother in the soul that the godly can hardly see Gods face Grace in a good mans soul is like a Jewel in a pond of mud 't is there but there must be much raking to find it Now 't is Winter with us and tho we are the sons of God yet it appears not what we are 1 John 3.2 But when Christ who is our life shall appear then shall we also appear with him in glory Colos. 3.4 Here it may be thou art poor and hast not a house of thine own to dwell in I but if thou belong to Christ the time is at hand when thou shalt have more glory then all the Monarchs in the world ever had Dives will not be Lazarus now Aye but he would be glad to be Lazarus then Wherefore let all the Saints which suffer for Christ now comfort themselves with the remembrance of the glory to come Matth. 20.32 1 Pet. 4.13.14 Heb. 12.2 Let it quicken us to be much in glorifying God here who hath promised to glorify us with himself hereafter Iohn 17.4 5. 1 Thes. 2.12 If any would see more on the day of judgement let him peruse those that write on that Article in the Creed and those that write on the four last things See Byfield on Colos. 3.4 and M. Love on Colos. 3.4 Ser. 4. M. Burges M. Baxter M. Durhams Ser. on Iames 5.9 M. Sam. Smith Grand Assize M. Burroughs Saints Treasury on Heb. 9.27 Barlow on 2 Tim. 1.8 D. Tayler in Folio in Fine lib. p. 54. VERSE 2. Preach the Word be instant in season and out of season reprove rebuke exhort with all Long-suffering and Doctrine IN these Words we have the duty expressed to the due performance of which the Apostle so solemnely and seriously adjures Timothy and in him all the Ministers of the Gospel successively to the end of the World viz. to Preach the Word I may call it The Preachers Directory Where we have 1. A duty enjoyned viz. the Preaching of the Word 'T is not a Toleration but an Injunction 't is not a bare allowance but a peremptory command as of that which not onely may be done but upon the greatest peril must be done 2. The time when we must Preach or the measure how oft we must preach it must be in season and out of season i. at all times as occasion shall require 3. Here is the manner how this duty may be rightly performed viz. 1. In general by being instant and zealously urgent in it by indefatigable industry and undaunted resolution 2. Particularly by discharging the particular duties of our office which are to Reprove Rebuke Exhort 3. By a due Qualification and right tempering of all these with Long-suffering and Doctrine with Lenity and Instruction Preach The Word is Metaphorical and is borrowed from Heralds and publick Cryers which are sent from Rulers and States to make known their minds and edicts plainely and punctually to the people The Word is taken two wayes in Scripture 1. Largely and improperly for any declaration of Gods wisedom power praise and goodness thus every creature may be called a Preacher so the Heavens preach Gods praise Psal. 19.1 and 145.6 Isai. 60.6 Thus every man is a Preacher and must shew forth Gods praise in his place and sphear 1 Pet. 2.9 Thus reading the Word may be called Preaching But the Question is not whether reading in some sense may not be called Preaching taking Preaching in a large sense for any Declaration of Gods Will but the question is whether it be Ministerical preachingâ— whether when the Apostle bids us divide the word aright he meanes no more then to read aright and when he saith who is sufficient for these things he mean who is able to read a Chapter 2. 'T is taken strictly and properly so in the Text for the action of a lawful Minister who in an Authoritative way doth soundly interpret the Word and apply it to his hearers This is the formal act and duty of the Ministry 't is a Pastoral Act which is not common to every gifted Brother in the Flock Others may be speakers as they call themselves of Blasphemy Heresie Nonsence but none are true Preachers but such as are sent by God in an ordinary orderly way Romans 10.15 These have their Commission from God to declare all his Counsel with Majesty and Authority publickly and power-fully fully and faithfully to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum The Word We must not Preach our own inventions Non quicquid in bucâ—as venerit our own idle addle conceits but we must Preach the pure Will and Word of God revealed to us in the Scriptures of the Old and new Testament So much the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Luke 11.28 Acts 11.19 2 The Gospel is called the Word by way of Eminency because it contains the marrow and Quintescence the summe and substance of the Word Iohn 17.8.14 Acts 13.26 and 15.7 Eph. 1.13 This is called the written inspired created Word 3. There is the Essential Divine and uncreated Word and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christ himself who is the subject of the Gospel Iohn 1.1 In the begining was the Word i The Eternal Son of God the Essential Word of his Father so called because he is the summe and substance of that Word in him that great promise Genesis 3.15 yea and all the promises are made good to us Now a Minister must preach the whole Word Acts 20.27 but more especially Christ and his Gospel Thus Iohn Baptist was a Crier
nature 3. Others say it was because she was better knowen to Believers But there is no great matter in this placing of their names for in other places the husband is named before the wife as Acts 18.2 26. 1 Cor. 16.19 And the Houshold of Onesiphorus This Onesiphorus was a good man and answered to his good name He was very loving and constant to Paul even in his bonds at Rome 2 Tim. 1.16 17 18. As the Apostle before Chap. 1.16 praied for the house of Onesiphorus so here he salutes them By house here is meant by a Metonimy of the subject very frequent in Scripture the people in the house as wife children servants which may serve as an answer to that Cavill of the sottish illiterate Quakers who revile us for calling the place where the Church meets The Church when this Metonimy is so frequent in Scripture The house for the people in the house and the Church for the people that meet in the Church The Apostle useth the very word Church in this very sense 1 Cor. 14.28 35. It is a shame for a woman to speak in the Church 4. Observation 4. Good Governours bring a blessing on their Families Onesiphorus is not onely praied for himself and saluted singly but all his houshold also When Zacheus was converted he was not onely blest himself but Salvation came to his house also Luke 19.8 When Lydia and the Iaylor were converted themselves their Families were brought into Covenant with them Acts 16.14 15 33 34. Rahab the harlot by believing preserved her family alive Yea Lot was a blessing to all Sodom the Angel could not destroy it till he was gone out Gen. 19. The Reasons are these 1. The Covenant of Grace is made to the godly and their seed Gen. 17.7 So bountiful a Master do we serve that he will not only shew mercy to the godly themselves but also to thousands of Generations of them that love him and keep his Commandements Psalm 112.2 2. God loves such as resemble him in the beauty of Holynesse now love is of a diffusive Nature it extendeth it self not onely to the party beloved but to all about him If we love a man we will love his Children Servant Beast yea his dog for his Masters sake If this be in the drop what is in the Ocean If this be in the Creature whose love is imperfect finite mixt what is in the Creator who is love it selfe 1 Iohn 4.8 3. In respect of the near Union that is between Master and Servants Parents and children They all make as it were but one body so that if it goe well with the Head it must needs be the better for the Members As the Dew that falleth on the mountains runs down to the Valleyes and the precions Ointment that was poured upon the head of Aaron ran down to the skirts of his clothing Psalm 133. So the blessing which God powers on Governours extendeth it selfe to such as are under them 4. They will endeavour the conversion of such as belong to them It is promised as a blessing to such as live under the good mans shadow that they shall return Hosea 14.7 and grow up fruitfully as the corn in a well tilled field and flourish in the wayes of God like the most generous Vine to the great joy and contentment of themselves and others 5. As an evil man is a publike evil the Family the City the Nation the World yea even his beasts fare the worse for him The wicked Egyptians bring a curse on their cattle Exodus 9.3 when Achan had sinned his sons and Daughters his Oxen Asses sheep and all he had perished and fell with him Joshua 7.24 25. But it is good being a good mans Childe servant yea beast Exodus 9.4 But the Lord shall sever between the cattle of Israel and the cattle of Aegypt there shall nothing die of all that is the children of Israel's God blesseth their very cattle for their sake and if the creatures could speak they would desire to be servants to those that are servants to God Let all Superiours then labour for grace that they may be a means to diffuse it to those about them for true grace is communicative Paul that was converted himselfe desireth that others were like himselfe Acts 26.29 When the woman of Samaria had found Christ she bringeth her neighbours to him Iohn 4.28 when Andrew had found Christ he bringeth Peter with him and Philip bringeth Nathaniel Iohn 1.41 45. They are like a sweet perfume or like Carbuncles and stones of fire which sweeten and enlighten all that are about them Ezekiel 28.16 The prosperity and welfare of the Church lieth much in the well-ordering of Families they are the Nurseries and Seminaries of the Church and therefore Governours of Families should walk before God in their own houses as well as in Gods house with upright hearts Psalm 101.2 2 Samuel 6.20 he returned to blesse his houshold i. to pray and praise God with them See Psalm 30. the Title and Acts 10.1.2 Iob 1.5 To this end therefore must be the morning and the evening sacrifice there Numbers 28.4 Our Prayers are our sacrifices This blesseth all as the Arke when it came to the house of Obed Edom brought a blessing with it so where duties be set up in their power they are a means to blesse our labour rest and children 2. The Word must be Read there Deut. 6.6 7. it must dwell in us not onely sufficiently but Abundantly Col. 3.16 3. Thou must Catechise and teach thy children the way of the Lord betimes Proverbs 22.6 and if David and Bathsheba a King and a Queen taught Solomon when young Proverbs 4.21.4 and 31.1 who shall think himself too good for this duety 4. There must be singing of Psalmes in our houses it is not onely our Duty but our Glory thus to glorifie God 5. Let none be idle in thy family but see that every one have some imployment wherein to serve God for of idleness comes no goodness as I have shewed before on v. 7. 6. Be well advised whom you receive into your Family If a man be to plant an Orchard he will get the chiefest grafts else as one scabbed sheepe infecteth the Flocke so one disordered person may disorder a whole Family 7. There must be a Grave yet amiable carriage towards inferiours remembring that we also have a master in Heaven Many Masters are so high and lordly so pettish and perverse that no servant can please them no service content them They use their servants like dogs rather then Christians such should remember the meekness of Iob 31.13 and how Superiours are called Fathers in Scripture because they should carry a fatherly affection towards their Inferiours Exod. 20.12 8. There must be Discipline As in the Arke there was the Rod of Manna so in every well ordered Family there must be the Manna of Instruction and the Rod of Correction There