THe matter of the Epistle now followes. It is spent partly in commendation of this people; chiefly in exhortation: first, to perseuerance in the faith and grace recey­ued: Secondly, to progresse and going forward to perfection.

The three first Chapters perswade continuance; the two latter progresse in Grace; some other particulars are incidentally touched, but these are the chiefe bent of the Apostle.

The mayne incentiue to perseuerance insinuated in this Chapter, is, the consideration of the rich Grace of God, bestowed on them by the Apostles ministerie, and the ge­nerall fame thereof in the Churches of God; from both which forcibly is inferred the necessitie of their care to maintayne their station; sith they could not be ignorant, how much more desperate the case is, 2 Pet. 2.21. to reuolt from Grace, then neuer to receyue it. And out of Naturall principles accorded by Scripture, know the price of a Eccl. 7.1. good Name, how much it exceeds the most precious oynt­ment. [Page 12] And how much more inglorious and shamefull it is, to cease to be, then neuer to haue beene religious.

To this Argument, the Apostle prefaceth with thanks­giuing to God, the sole Authour of all Graces that they had receyued; professing also his instance in prayer for their establishment and profection in grace; to this end, that they might neither be puffed vp with selfe-conceit, by his ample commendation; nor forget, that their con­firmation & perfiting in grace, was to be expected from that 1. Pet. 5.10. God of all grace, Phil. 1.6. who had begunne the good worke in them.

In the words we haue two things; first, Pauls offices and acts of loue performed on their behalfe: thanksgi­uing and prayer to God. Secondly, his motiue or incite­ment thereto, Remembrance of the graces of God be­stowed on them; three whereof are mentioned Vers. 3. the three Theologicall vertues, each of them amplified by their effects, all by their soundnesse and truth, in the sight of God, &c.

Obser. From Pauls act in giuing thanks to God for graces bestowed on this people, is obserued, how not for our owne gracious estate only but for others blessings in spirituall things, we ought to be affected vnto thankefulnesse. First, Practice of Luk. 15.10. Angels and Gal. 1.24. holy Men. Secondly, cōmunion of Saints. Thirdly, glorie thence accrewing to our God and Saui­our. Fourthly, our owne benefit arising from vse thereof in their communication, by exhortation, Rom. 1.12. comfort, ex­ample, perswade it.

Larger handling and application of this point, see in Annotations ad Rom. cap. 1. whither I remit the Reader.

The graces for which he giues thanks, are Faith, Hope, and Loue: Their nature may, on some fitter occasion, be hereafter handled; their Description by effects here only take notice of; their Faith working; their Loue laborious; their Hope attended with patience: The worke of Faith, there be that interpret all good offices and fruits, growing [Page 13] from this radicall vertue of Faith, towards God, our Neighbour, our selues: some that worke [...] per­seuerance: what if we take it, for that first euident fruit thereof, the Act. 15.9. purifying of the heart: as the Apostle associates conuersion vnto it, Vers. 9. And secondly, after this sense, their holinesse is more fully and distinctly, according to all parts thereof, expressed.

To Loue he giues labour, Heb. 6.10. as elsewhere: thereby inti­mating their vnwearied industrie, and diligence in pro­curing, and furthering the good of Gods Church.

To Hope, patience, 2. Cor. 4.18. the expectation of eternall life, being that that mitigates, and sweetens the bitterest affli­ctions incident into this life.

Obser. How actuous and full of liuelihood, and operation, all sa­uing graces are, is the note. Saith Peter, hauing reckoned vp the gifts of Sanctification, whence wee gather assurance of calling and election: If these things be in you and a­bound, they make you, that you shall neither 2. Pet. 1.8. be idle nor vn­fruitfull in the knowledge of Christ, particulars viewed eui­dence it plentifully. Iam. 3.17. The wisedome that is from aboue, is pure, peaceable, gentle, easie to be intreated; in a word, full of mercy, and good fruits. 1. Cor. 13.4, 5, 6, 7. Loue, truely Christian, how fruitfull and full of operation: like thinke of all Graces accompanying saluation; herein they haue all a rellish of their Fountayne; that they are actions operatiue, full of liuelihood and efficacie.

Vse. A meditation most needfull for these idle, and there­fore dissembling times: whereto, on this ground, that of Salomon may not vnfitly be applyed: Pro. 20.6. Euery man will boast of his owne righteousnesse, but where may wee find a faithfull man? thou sayest thou hast faith, whereby thou hopest to be saued: But wilt thou know, O vaine man, Iam. 2.20. that faith with­out works is dead? equiuocally faith, that is, in truth, no faith, at least ineffectuall to saluation? wee may by no meanes thinke he hath faith towards God, that hath not Heb. 6.1. repentance also from dead works; and care to 1. Ioh. 3.3. purge him­selfe [Page 14] as God is pure. Loue, I confesse, is much talked of, & much cōmended; but the prouerbiall complaint touch­ing Lot, of all vertue, best fits this of loue: it is praysed indeed, but Matt. 24.12. waxen cold: as Issachar, so generally Chri­stians, see a Gen. 49.15. goodnesse in ease. It is loue enough, they thinke, to wish well to the Church; to Psal. 122.6. pray for the peace, and building vp of Ierusalem, though they moue not one stone to rayse the walls thereof. It were well, this idle loue were found amongst people only, and had not spred to some part of the Ministerie also. We must remember that the description of our calling, by the toyle of 1. Cor. 3.9. husbandmen, and of 1. Tim. 5.18. Oxen treading out the corne, and such like, were not resemblances peculiar to Apostolicall function, but ought to bee answered in our industrie. Iob. 21.15, 16, 17. Simon, saith our Sauiour, Louest thou me? feed my sheepe: they loue not Christ, who being Ministers, feed more themselues then their sheepe.

What should I speake of the tendernesse and delicacie of the times, in respect of the Crosse? They are Flea-bi­tings, in comparison to the stings of Scorpions, that wee are called to suffer for righteousnesse; if wee cast backe our eyes to former times of persecution. The hope of our Philip. 3.14. calling is high; the glorie hyperbolically 2. Cor. 4.17. waightie, and euerlasting; the afflictions light and momentany. Hope wee professe to raigne with Christ; yet Rom. 8.17. 2. Tim. 2.12. refuse to suffer with him. Non stabit, non erit istud: hee hath no promise for hope to rest on, that for the hope sake of heauen, is not patient in tribulation.

WHether that (of God) be referred to beloued, or to election, the Text is indifferent: A se­cond motiue to Pauls thanksgiuing and prayer on this peoples behalfe, is here speci­fied. [Page 15] The knowledge he had of their election: The media and euidences, whence his assurance arose, are propoun­ded in the Verses following.

The question here falls in, whether one may know the election of another.

There is, I vnderstand, a new Paraclete lately dropt out of heauen, able by inspection to discerne and reueale to any man, his election: that reades in a mans forehead e­lection written, in as faire Characters, as that inscription on the high Priests forehead, Exod. 28.36. Holinesse to the Lord.

This high slowne Eagle was pleased to stoope so low, as to catch flyes, namely, to vse some notes of mine vpon this Text, as his owne, without any alteration in sub­stance, sauouring of his owne industrie, sauing what hee was pleased to imploy his memorie in. I owne them no longer; as Fidentine the Poets scroll, so hath hee made them his owne enough. I wondred, I confesse, a man of his Seraphicall spirit vnder-taking maintenance of such paradoxes against receaued iudgement of the whole Church of God, would moue in so low a spheare, as to take me with him in his walke, and to plow with my Hey­fer: more, to see him so syllabicè preaching mine other notes, and scoffingly reiecting the receiued Distinction of infallible and charitable iudgement, as sauouring of ignorance, and hauing no footing in the Word of God.

To the question mine answeres were these: first, there is one reason of singular persons; another of entire Con­gregations: of singulars, all we haue, is a probable conie­cture; yet of entire Congregations, where the Word is settledly preached and preuayleth, might Paul, may wee indefinitely say, they are elected; giuing the whole deno­mination of the better part, because it is more then pro­bable, where God will haue his Word powerfully preach­ed, there hath he some people, Jsai. 6.13. a tenth, at least, that shall returne.

The second Answere was, in termes something diffe­rent [Page 16] from the distinction of Iudgement, of certaintie, and Charitie, scoffed at by this man; yet in substance all one. Of perswasion in this kinde there are two degrees: the one infallible, the other morall or coniecturall. Infallibly, except by speciall Reuelation, as Act. 9.15. ANANIAS had for PAVL, none knowes the election of another: Conie­cturally, according to euidences, which Charitie is bound, in such case, to follow, wee may haue perswasion of other mens election. And such I then resolued to be that know­ledge Paul here professeth: how truely wee shall after­wards heare.

Let vs now, first, something more fully explaine the termes of the Distinction. Secondly, enquire, whether it haue ground in the Word of God. Thirdly, afterwards of whether sort, in likelihood, this of Pauls was. For the first: Infallible certaintie vsually we call that, Cui non po­test subesse falsum, wherein a man cannot be deceiued. Charitable or coniecturall, that wherein it is possible to erre and be deceiued. In both kinds wee must remember to discerne betwixt the thing whereof the certaintie is, and the certaintie it selfe. The thing whereof the cer­taintie is, is the Proposition whereto the Assent is giuen. The certaintie, the Assent it selfe. Necessarily must these be distinguished: for it is possible to be vndoubtfully and fully perswaded euen of what is false: as Paul was vn­doubtfully perswaded, that he Act. 26.9. ought to doe many things a­gainst the Name of Christ; his perswasion was certaine, in respect of the Assent, yet the thing vtterly false. And e­uen in iudgement of charitie, there may be a firmenesse of perswasion, and assent, though no truth in the Proposi­tion assented vnto. Infallible certaintie implyes both these: first, firmenesse and fulnesse of assenting. Secondly, certayne and necessarie truth of that which wee are thus firmely perswaded of. Cortitu­dinem Sub­iecti, Ob­iecti. That of Charitie, may imply some firmenesse of perswasion, imports not certayne and ne­cessarie truth of that whereof the perswasion is.

Whether this Distinction hath any footing in the Scrip­tures, is the next inquirie.

The first member is acknowledged by the Antagonist. Let vs see whether the other may not find footing there. They denie the Lord that 2. Pet. 2.1. bought them, and bring vpon themselues swift damnation: after what iudgement speaks S. Peter? of infallibilitie, or of charitie? I know, the man is as much abhorrent from that Distinction of sufficiencie and efficacie of Christs death, as from this, of infallibili­tie and charitie in point of iudgement. I presume also he holds, that none of Christs redeemed are damned: yet of some damned, saith Peter, the Lord bought them, expres­sing that perswasion, the Church had of them before their Apostasie. Where grounded? but on that rule of Charitie, 1. Cor. 13.5, 7 to beleeue all good things of others, in whom wee see no euidence of the contrarie. Compare Act. 8.13. Heb. 10.29. the same Peter expressing the ordinarie measure of certaintie we haue of other mens sinceritie, vseth a word, importing, though not want of firmenesse of his perswa­sion, yet possibilitie of falshood in the thing. By SIL­VANVS a faithfull Brother to you, [...], 1. Pet. 5.12. as I suppose. And reasons he had enow so to suppose, The man hauing so largely approued himselfe to the Church of God: only, because in the thing he might erre, a terme is selected, implying possibilitie of his erring in the person, yet suf­ficiently expressing such firmenesse of perswasion, as Cha­ritie following outward euidences, might gather touch­ing his fidelitie. Like, see Philip. 1.6, 7. Collat. wee haue seene the sense of the termes; and in part the footing this Distinction hath in the Word of God.

Of whether sort was Pauls iudgement here professed? Of infallibilitie, saith the vpstart Prophet Traske; and thence is his collection: That one may know anothers e­lection, or that one that is the Child of God, may infal­libly know the regeneration of another: of whom, I de­sire first to know the quantity of his Conclusion, whether [Page 18] is it vniuersally or particularly to be vnderstood? may all know the election of all? or is it the priuiledge of a few? I purpose not to quarrell about his making election and regeneration all one; I will take his latter clause, as a li­mitation or explanation of the former; that his meaning shall be; the Elect, not before regeneration, but after, may know, the election of others, namely, after they are once effectually called: meanes hee all the Regenerate or some?

Certainly his reasons conclude as well for all, as some: as well for weake Nouices, while they are weake, as for stronger men, that haue receiued his Spirit of discerning: euen these, be they neuer so weake, are subiects of one Kingdome: Citizens of one Citie: Children of one Father: Seruants of one Houshold: Members of one Body: or if there be any other similitude, more liuely expressing our neere coniunction in the body of Christ; as well agree they to Babes in Christ, as to stronger men: like say wee of the Commandements, To put difference, to loue the bre­thren, &c. so that his giddie disciples need no longer hang on him as their Oracle, to know their election; for any Nouice in his Schoole, may as fully reueale to them, that their names are written in the booke of Life.

Truth is, it is neither generally, nor particularly true; but vniuersally false; that any man, without extraordi­narie reuelation, knowes the election of another.

Let vs heare his Reason; first, is from the neerenesse that is betwixt vs; we are subiects of one Kingdome, Ci­tizens of one Citie, Children of one Father: therefore one may infallibly know the election of another.

Obiect. They that are so neerly linked together as subiects of one Kingdome, branches of one Vine, members of one Body, &c. may infallibly know the election and regene­ration each of other. But the elect regenerate are thus neerly linked together, Ergo.

Answ. The Proposition is vtterly false: this neernesse of our [Page 19] coniunction is no sufficient cause of infallible knowledge of election or regeneration; more then of the persons, thoughts, speeches, secret actions one of another. Why may I not as well reason thus?

They that are Citizens of one Citie, branches of one Vine, members of one Body, may know infallibly the persons, names, secret actions, speeches, thoughts, each of others.

But, the Heb. 12.23. Spirits of the iust made perfect in heauen, all Gods people dispersed farre and wide ouer the face of the whole earth, are thus neerly linked together: therefore they may know the persons, names, secret actions, spee­ches, one of another.

And so it shall no longer be true that Isay hath, Isai. 63.16. A­BRAHAM knowes vs not, and ISRAEL is ignorant of vs; nor need Papists any longer talke of a speculum Trinitatis, or relation of Angels, or toyle themselues to deuise a meane of conueying our prayers, mentall or vocall vnto the Saints departed; we haue all in a short compendium, the nighnesse of the bond; dead and liuing Saints are lin­ked, as members in one body; therefore may know each o­thers wants, thoughts, actions; as well I dare say by this Argument, as we, one the election & regeneration of an­other. Sir, let me know of you, sith the Argument it selfe affoords not by any vertue in it, your Conclusion; How it is more auayleable to enforce knowledge of election, then knowledge of mens persons, actions, &c. linked in this bond? or where you find Gods Spirit, declaring the vnion and communion with the Father, and Sonne, and one with another, inferre as you doe, that therefore wee may thus infallibly know each others election? The due­ties of loue, compassion, 1. Cor. 12. & 14. communicating gifts, &c. each to others benefit, I find in Scripture sometimes inferred from this ground: the infallible knowledge of each o­thers election or regeneration, I find no where enforced out of our neere coniunction.

The second reason taken from predictions of Prophets: It was prophecied that the Elect regenerate should infal­libly know each others election: therefore they may in­fallibly know each others election. That Consequence is firme.

Quest. But where haue we the Antecedent? Ezech. 44. v. 23. They shall teach my people the difference betweene the holy and prophane, and cause them to discerne betweene the vncleane and the cleane.

Answ. But first, the man is deceiued in stiling this a prophecie: It is no prediction of what shall be, but a prescription of what should be, as appeares to any man comparing the Verses foregoing and following; Vers. 21, 22. as that they shall marry no widdow, nor drinke wine, &c. foretelleth nothing, but prescribes Lawes: whether to Priests of Iewes, or Mini­sters of the new Testament, or Pastors in the Church of the Iewes, in the time of their restauration, is questioned amongst Interpreters. Secondly, but the questions are, first, whether this discerning be betwixt things cleane and vncleane, or betwixt persons cleane and vncleane. Second­ly, whether of cleannesse Legall, and Externall, or Leuiti­call; or of cleannesse Internall and Morall. Thirdly, if of persons cleannesse and vncleannesse, whether of their Actions, or State. These things so different and various, as they are, should, mee thinks, not thus confusedly bee shuffled together: hee is not ignorant, I thinke (though ignorant enough) that there were of beasts Leuit. 11. some cleane, some vncleane, as well in respect of sacrifice, as of pri­uate vse: for eating, wherein this Iudas lying Rabbin is become so curious, that he can reuiue the old ceremoniall prohibition against eating Swines flesh, and yet so caute­lous for his owne skinne, that he, though an Hog-hater, yet is no louer of Circumcision. But to proceed with our Distinction, there was of persons likewise, an vnclean­nesse Leuiticall, 13.14. by leprosie, flux, touching of a dead corps, and the like: if of this cleannesse and vncleannesse [Page 21] of things, the Text be vnderstood; what is the discerning hereof to the infallible knowledge of election? if of per­sons, in respect of Legall and Leuiticall cleannesse or pollution; how toucheth this the question? sith these things might bee discerned by sense; and the person le­gally defiled, might yet be regenerate; the person legal­ly cleane, an vnregenerate Castaway.

But yeeld we it spoken of Ministers, and people of the new Testament, in typicall termes of the Law; there is yet nothing inferring power of infallible discerning ele­ction or regeneration of others: we can teach the people what is true, what is false; what is orthodoxe, what he­reticall; what pious, what impious in doctrine: what is holy, what vnholy; what good and euill in manners; and so teach them that they may infallibly iudge of these differences of things, the Scripture hauing prescribed a forme of wholesome doctrine.

But followes it thence that they may infallibly know each others regeneration?

In no case: yeeld it spoken of persons; there is a clean­nesse of the outward life; there is a cleannesse of the heart, as there is a 2. Cor. 7.1. filthinesse of the flesh, and spirit; Idolaters, Fornicators, vniust persons, &c. that are such habitually, in their outward life, wee teach to bee vncleane: and to haue Ephes. 5.5. 1. Cor. 6.9, 10. no part nor inheritance in the Kingdome of Christ, and of God, while they are such: yea particular acts of these foule sinnes, make them vncleane, quoad nos, till such time as they haue testified repentance; yet God forbid, wee should thinke euery particular act of vnholinesse, to eui­dence a nullitie of sanctification. In like sort where wee see the life outwardly reformed, care to depart from eue­ry knowne euill, to doe euery good dutie of pietie, so­brietie, iustice, charitie; though there be some intercur­rent infirmities, we teach Gods people, to esteeme them holy; but is this estimate so infallible, that they may not erre therein? or is the cleannesse of the outward life, an [Page 22] vndoubtfull euidence of the cleannesse of the heart in Gods sight? and I wonder what other euidence, but the actions, this man and his Sectaries haue to iudge of rege­neration by? which, if they may be so cunningly dissem­bled, as no eye of man can exactly put difference twixt them, and the same in Israelites indeed; that also laid for ground, that Salomon hath, 2. Par. 6.30. Thou only, O Lord, knowest the hearts of the children of men; how is the discerning in­fallible, and such as wherein we cannot be deceiued?

Quest. His second prophecie is that in Malachi, Cap. 3.18. Then shall yee returne and discerne betweene the righteous and the wicked; betwixt him that serueth God, and him that serueth him not. Therefore the regenerate Elect may in­fallibly know the election & regeneration each of other.

Answ. And why not as well therefore, very Reprobates may infallibly know the election of others? for to these speaks the Prophet that in respect of their promiscuous enwrap­ping in common calamities, resolued, it was vaine to serue the Lord, Ʋers. 14, 15. A day should come, when the Lord should make it apparent to the eyes of very Casta­wayes and Atheists, that Psal. 58.11. doubtlesse there is a reward for the righteous, verily there is a God that iudgeth the earth: then should they change their minds and say, how euer they counted the life of Gods children madnesse, yet now they see by experience in the day of the Lords retributi­on, Light is laid for the righteous, and ioyfull gladnesse for the vpright in heart. Most and best Interpreters vnder­stand the place of the day of generall Iudgement: all consent, that the people discerning twixt righteous and vnrighteous, are those Atheists, mentioned Ʋers. 14. and the thing they should discerne, the happy estate of Gods children, and their felicitie, not directly their election and regeneration. Good Sir, if yee haue not by singularitie quenched all feare of God in you, tremble thus to play with the Scripture, and to peruert it to your owne, and o­ther mens destruction.

The third reason as hee cals it, from the lesse to the greater, If we can know common Graces, then much more true Graces. But common graces wee may know. Ergo.

Answ. Mallem CERBERVM metueret, quàm haec tam in­consideratè diceret: I had rather this man were affraid of a rosted Pigge, then that hee should prate thus idlely. It seemes hee hath heard of some such logicall Argument; but trow you, if he were examined, he knew how it pro­ceedes? is your comparison of things, or probabilitie? a Barbarian, I dare say, I am vnto him. Heare a reason cast in the same mould: If a weake Nouice may know the principles of the beginnings of Christ, then may he know the deeper Mysteries of Faith. If he be fit for Milke, much more for strong meate. Negatiuely your Argument would follow well: If you vnderstand not points of Catechisme, much lesse profounder points of Faith.

Compare you the probabilitie, and verisimilitude of the two; then know; it is not lesse, but more likely, you should discerne common Graces, of knowledge, vtte­rance, tongues, &c. then those speciall, that accompany saluation: there being more meanes in your Disciples to manifest, in you to discerne those, then these. Their knowledge, by their tongue or pen you may iudge of; the sincere motions of their hearts, in Faith, Loue, Obe­dience, except the searcher of hearts bee pleased to vn­locke vnto you the closet of their deceitfull hearts, you cannot possibly discerne. Fourth Argument: we are com­manded to put difference: therefore wee may infalliby know the Regeneration and Election of another: for it is written, Of some haue compassion making a difference, Iude 22.

Answ. How dare you thus dally with the Word of GOD? The Saints are exhorted, in recouering the seduced by Heresies, to weigh the qualitie of the offence; and there­to to proportion their proceedings in admonition, cen­sures, [Page 24] and the like holy meanes of restoring them that are fallen; If by infirmitie any had beene ouertaken, such they should restore in the spirit of Meekenesse and Mer­cie. Those that more wilfully had withdrawne them­selues, and bewrayed more obstinacie, should taste more rigour. Is not the conclusion soundly inferred? there­fore the regenerate may infallibly know the regenerate. The difference Saint Iude speakes of, is in the quality and degree of offences; not of election or reprobation of the persons.

Obiect. Fift reason; others in former times knew infallibly the regeneration and election of others; as Paul profes­seth of Timothy, Epaphras, Hebrewes; therefore may wee.

Answ. How handsomely might this man by this Argument prooue himselfe some mirabilarious Wonder-worker, Prophet, or Apostle? There haue bin that haue wrought Wonders, Heb. 11.33, 34 stopt mouthes of Lions, quencht violence of fire, fore-told things to come; and why not this man and his Disciples? But to the point; when you will reason from place of equals, you must make your termes equall. What Paul knew, not euery one can know; except hee haue Pauls gifts, meanes, in Pauls measure. For Timothy, there went Prophesies 1. Tim. 1.18. before of him; PAVL had his reuelation. For Hebrewes, he professeth no infallible knowledge, but a charitable Heb. 6.9. perswasion: and the like is to bee thought of Ephaphras and Onesimus. And dare you challenge like measure of discerning with Apostles?

Argument. 6.Those whom we must loue feruently, wee may know certainly; you meane to bee elected and regenerate. But The Regenerate we must 1. Pet. 1.22. loue feruently; therefore wee may know them to be such infallibly.

Answ. The proposition is false, there being no necessitie of infallible knowledge to the procurement of feruent loue. Dauid, I trow, loued him well, that he made his familiar, Psal. 55.13, 14 to whom hee imparted his Counsels; neither will I doubt, [Page 25] but the linke of his affection was Grace appearing; knowing not his prescript only; but his Psal. 26.4, 5, & 101.4. professed pra­ctice. Yet had no infallible knowledge, I thinke, of his Election and Regeneration, against whom he vtters such Psal. 55.15. dire imprecations. Perswasion of sanctitie sufficiently, procures feruencie of affection, though there bee no in­fallibilitie of knowledge.

Obiect. Lastly, hee neuer finds mention of any that fell backe, of whom beleeuers were well perswaded.

Answ. I must not bind him to forme; nor need I; sith his Ar­guments faile all in the matter: what say you of Simon Magus the Patriarch of Heretikes? I should thinke Philip well perswaded of his faithfulnesse, to whom hee Acts 8.13. ministers Baptisme the seale of the Couenant; the pledge of remission of sinnes: whom he permits to continue and companie with him. What of Nicholas Acts 6.5, 6. the Proselyte of Antioch, chosen by common consent of the Church, to an office requiring most fidelitie: Yet Authour of that Apoc. 2.15. Sect of Nicolaitans, which the Lord professeth to hate? What of Demas, Philem. 24. reckoned vp by Paul, amongst the wel-wishers to the Church of God, and his fellow-la­borers forsooth, we must proue that Paul was wel perswa­ded of him? Goe to; he numbers him amongst those of whom he was well perswaded, Marcus, Aristarchus; Lu­cas that only abode with him in his trouble, commends him to the Churches respect, by the same Epithete hee giues to the rest. And we may not thinke hee would la­bour to procure him reuerence and respect with Gods Church; of whom himselfe was not well perswaded. And of Master Traskes conclusion and reasons, thus far. The [...] of his Sermon notes is extant with mee, imparted by an honest Gentleman, to whom after the preachment hee was pleased to commend this Iewell of his fancie.

It will bee wondred perhaps, I should bestow this paines vpon a man so illiterate, and in a point so ridicu­lously [Page 26] absurd. This is mine Apologie. Euen his speech, they say, frets like a Gangreene, and increaseth to more vngodlinesse, in that giddy multitude, whose stile it will euer be; to be constant in leuitate sua. Such Whirligigge Weather-cocke braines there are amongst them, so chil­dish in vnderstanding, that they are wherryed about with euery blast of vaine doctrine. Besides, I heare, that euen of such parties amongst vs, Papists haue taken no­tice so farre, as by them to make our Church odious through multiplicitie of Sects: the trash of Traskites is cast as dung into the face of our Church; that neuer yet tooke notice of their Fanaticall Iudaicall Authour, except This inso­lent Sectary hath lately (since the wri­ting this Trea­tise) receiued, for his outra­gious behaui­our, publike stigmaticall punishment. condignely to punish him. Lastly, who knowes whether God may bee pleased to giue him repentance and sight of his errour by this meanes, before hee be too farre intangled in the snare of the Deuill?

Our conclusion is this: No man, except by extraordinary reuelation, can infallibly know the Election or Regeneration of another. Our Reasons these:

First, The meane wee must follow in iudging of other mens election is not infallible. Therefore our knowledge cannot bee infallible. The medium whence wee gather, whatsoeuer good opinion or perswasion of others, is, their actions materially good, their conuersation out­wardly holy, their hearts, I trow, wee shall leaue to him, that stiles himselfe the Lord that Apoc. 2.23. searcheth the hearts and tryeth the reines. If then the Acts of sanctitie be all wee iudge by, how may wee call our iudgement infallible; there being no act that can possibly runne into our sense, but may proceede from a man of the hollowest heart?

Secondly, Infallible knowledge of Regeneration presupposeth as infallible knowledge of the Motiues, Grounds, Intentions of the actions of obedience, in the performers: These being the principall differences di­stinguishing Regenerate mens actions, from their coun­terfeits in Hypocrites and Ciuilians. Suppose thus; To [Page 27] acts of Righteousnesse can be concluded to issue out of a sanctified heart, that flow not from 2. Cor. 5.14. the loue of GOD; conscience of the Commandement; desire and intention to Mat. 5.16. glorifie God; tell me, if you can, whither your Her­cules, or any other of your Sect, praying with their Cen­taures voyce, and tumbling out in Prayer what euer comes into their Budgets, doe it to glorifie GOD, or to whine Prayse from men?

Thirdly, To know our owne Election and Regenerati­on is difficult: therefore to know other mens impossible; 2. Pet. 1.10. Giue diligence to make your Calling and Election sure; It is a taske of much toyle and paines; such diligence else had not beene enioyned by the Apostle, 2. Cor. 13.5. Prooue your selues whether you be in the faith; examine your owne selues; hee doubles the exhortation to intimate, that its not a single search will serue to procure assurance: and weigh but these Reasons: First, our willingnesse to bee decei­ued, and flatter our selues, in nothing more, then in our spirituall estate. Secondly, the small measure of Grace comparatiuely to the masse of corruption dwelling in our members. Thirdly, that counterfets of sauing Grace approching so neere the nature of it. As to discerne a graine of Mustard seed in a heape of chaffe, or in a masse of other seeds neere of kin vnto it, so difficult is it to dis­cerne grace in our owne hearts. Fourthly, the whole bodie of sinne must be mortified, euery member of the old man mortified in a measure. 2. Pet. 1.5, 8, 9 All graces accompa­nying saluation in their number, though not in their de­gree, complete, must be had, and discerned to be had of him that will be sure of his Election and Calling. Fiftly, to which if we adde consideration of our partiall decli­nations, frequent interruptions of the exercise of Gifts receiued, the ebbing and flowing of Grace in our hearts, together with the experience of all Gods Children, that are truely such: wee shall see it is no idle mans imploy­ment, [Page 28] to procure and maintaine assurance of his owne E­lection. And shall we thinke it so easie to discerne ano­ther mans? The taske is easie, if Master Traske say true; permit we our selues to the inspection of him or his disci­ples, we shall presently attaine that assurance, that with so many sighes and grones, and strong cryes and teares, we scarce at last procure in any measure of infallibiltie or vndoubtfull certaintie.

Fourthly, Consider the manner of ascending to assu­rance of Election and Saluation, wherein I may iustly suspect, these men are yet vncatechized, the conclusion will easily appeare. It is by discourse; the ground where­of GODS Spirit layes downe in Scripture in generall Propositions. The assumption is made by our owne spi­rits assisted and sanctified by the Spirit of God: Suppose thus: Rom. 8.14, 17. They that are led by the Spirit of God, are the Sons of God, and heires annexed with Christ. I am led by the Spirit of God: I therefore a Childe of God and Heire of Saluation, in like sort. Christ is Heb. 5.9. Authour of Saluation to all that obey him: I obey him, therefore to mee is Christ Authour of Saluation.

The proposition we are assured of certitudine fidei, the assumption, only certitudine experientiae, out of that taste we haue had of Gods goodnesse, and experience of his Spirits power in sanctfying vs. Can I feele, and experi­mentally know the impressions of Gods Spirit on ano­ther mans heart? taste I the sweetnesse another feeles in Gods infusion of his loue into his heart, by the Holy Ghost giuen vnto him? Is my Conscience witnesse of GODS wayes to another mans soule, or of the a­ctions of another mans heart? If not, where is mine in­fallible knowledge of another mans Election and Re­generation? That Hose 2.17. Manna is absconditum: that is, saith an Ancient, the sweetnesse felt of Christs dwelling in the soule, is not seene of any, but felt of the Eater; the name on the white stone none knowes but hee that receiues it: the [Page 29] benefit of adoption is not knowne but by experience.

Fiftly, I would now tell him out of Ieremie, how Ier. 17.9. de­ceitfull the heart of man is aboue all things; who can know it? but that hee hath forestalled mee; professing that in this iudgement he hath not to do with the heart, but with the Spirit that sanctifieth the heart. But, Good Sir, will you discerne so infallibly the Spirit sanctifying the heart, and not see the heart he sanctifieth? fidem tuam. No, that is not the meaning; But this knowledge hee receiueth not from mens hearts; but from the Spirit that searcheth the hearts and tryes the reines. From the Spirit? I demand speaking to him in the Word, or by secret inspiration? Non redoles, sed oles. I assure you, you smell strongly of the Euthusiasme of Anabaptists & Familists, the fathers of your Faction. And of the question thus farre: It re­maines now to bee enquired whether Paul speakes after Iudgemēt of infallibility; & not rather of that of charity.

Of that of Charitie only, was and is my resolution: The Reasons these: The certainty and firmenesse of per­swasion expressed in the terme of knowledge, he extends to all in this Church of Thessalonica: for for them all he giues thankes, Verse 2. And was his perswasion so infal­lible of all in this Church? A strange Church, visible was in this Citie, and such, I dare say, as the earth neuer yet affoorded, since men were multiplyed on it; wherein was no Mat. 3.12. & 13, 26. Chaffe mingled with the Wheate; no Aug cont. E­pist. Parmen. lib. 13. cap 3. Tares a­mongst the good Corne. Nunquid in agro dici potest, quid paleis ad Triticum, quando eadem radice portantur? Nun­quid in area, vbi paritèr triturantur? Sed vtique in horreo, quid paleis ad Triticum, said Saint Augustine sweetly? The priuiledge of Heauen it is, as of Gods Granarie to receiue Wheate only without Chaffe; In the Field they grow together; in the floore, they are threshed to­gether; the separation is not made till they come to the Granarie. In the Arke was a Cham, in Abrahams Family an Ishmael; in CHRISTS Schoole amongst [Page 30] the twelue, Ioh. 6.70. a Deuill incarnate. Let him beleeue that lists, in Thessalonica there were none in the Church, but who were of it; and that Pauls certaintie of euery of their election, was infallible, not subiect to error.

If this reason perswade not, that other will enforce. Cap. 3.5. Lest the Tempter had tempted you, and our labour should be in vaine. It should seeme then, he was something fearefull of their Apostasie, and iealous lest that might befall them, that hee mentions to the Corinthians, that they 1. Cor. 15.2. had beleeued in vaine.

Can wee thinke hee would feare the vtter Apostasie of any whom infallibly hee knew to be elected? was hee to learne, trow we, that Matt. 24.24. the Elect cannot possibly be so decei­ued; when as he teacheth so peremptorily, that 2. Tim. 2.19. founda­tion stands sure; and the Rom. 11.29. gifts and calling of God are without repentance and reuocation?

It remaynes then, that his knowledge here professed, was probable only, not infallible.

If to any the terme seeme strange, that a perswasion possibly erroneous should be stiled knowledge; let him know, that it is an hyperbole not strange in common lan­guage, or vse of Scripture, to expresse settled and firme perswasions, though subiect to errour, in the name of knowledge, Act. 3.17. I know that through ignorance you killed the Prince of life. I know, that is, I am firmely per­swaded. 2. Cor. 9.2. I know the readinesse of your mind. I am perswaded of it. Compare also Phil. 1.25. Phile­mon. 21. I know thou wilt doe more then I say. Like here. By this time, I hope, it appeares this dreame hath no foo­ting in this Text, nor in Truth, in any Word of God. I would now intreat the man and his disciples, per si quid charum aut sanctum; Philip. 2.1, 2. If there be any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, if any bowels and mercies, not to make a rent in the body of Christ, but to endeuour Ephes. 4.3. to keepe the vnitie of the Spirit in the bond of peace: who are you, or what your gifts so extraordina­rie, [Page 31] that we should imagine, God reueales to you what he conceales from all others? and layes open to your view the booke of Life, wherein are recorded the names of all that hee hath chosen to saluation? And what is the profit of this strange doctrine? what the possible issues of it? except to breed securitie, presumption, proud 1. Cor. 4.5. iudging of secrets before the time. Shall I say what I thinke, and not without ground? The man would seeme some-body in the Church of God; and hauing no gifts nothing ex­traordinarie, by odnesse labours to make himselfe fa­mous. That withall let be added, there is no small eye to profitable aduantage; who would not, as Act. 8.18, 19 Magus, with large money redeeme this power, to be able to discerne who are elected: who thinks gold deare to purchase assu­rance of his election and calling? They must therefore that will be his disciples, take vp this crosse; to keepe backe none of their temporalties from their Paraclete, as hee said merrily, vpon paine to forfeit their election. What maruaile then if some besotted silly women, and seruants, haue purloyned from their husbands, and rob­bed their masters, to maintayne this Saint-seeing-Saint-making Saint?

To the seduced, I say as Paul in another case; Let Rom. 14.5. eue­ry one be assured in his owne mind. Gal. 6.4. Euery one proue his owne worke, his owne heart, so shall he haue reioycing in himselfe, and not in another.

Wee now proceed to enquire what profit this Text, without strayning, affoords vs?

Obser. It instructs vs to this dutie from Pauls example; In cha­ritie to number them amongst Gods chosen, in whom wee see, as much as man may see, the fruits and signes of election. S. Iohn writing to a religious Lady, stiles her 2. Ioh. 1.4. Elect, be­cause he had seene her and her children walking in the Truth. We are Heb. 6.9, 10. perswaded of you, saith Paul to the Hebrewes, such things as accompany saluation; such hath beene your worke and labour of loue: yea in the middest of infirmities, wee [Page 32] shall see loue strayning to maintayne good opinion of e­lection and sanctitie. Paul, though hee reproue the dul­nesse of hearing in the Hebrewes, and blames iustly their Heb. 5.12. slow proceedings in knowledge, setting also before their eyes that Heb. 6 6. terror of the Lords iudgement vpon Aposta­taes, to stirre vp to profitiencie, yet still holds charitable opinion of them, as of people in state of saluation. So readie to 1. Cor. 13.7. beleeue all good things of others, is Christian charitie, where it hath the least probabilitie to induce it.

Ʋse. Against this rule offend our Criticall Censors through ouer-much iealousie of others gracious estate; in whom, if too much rigour ouer-swayed not, they could not but see some probable tokens of election and regeneration. Of very Nouices and Babes in Christ, expecting like strength of grace, the same measure of reformation, and zealous practice, that they professe to feele in themselues; otherwise growing not suspicious only, but peremptorie, that they haue nothing in them sauouring of sinceritie: except sinnes strengthened by longest custome, be pre­sently cast off; if but in particulars they bewray infirmi­tie; all other holinesse and gracious practice is but pre­tended only, and hypocriticall. Mee thinks they should consider, first, the beginnings of grace are weake, yet may be true, and that in Babes in Christ, may be the Na­ture of the new man, though not so confirmed as in stron­ger men. Secondly, and should imitate him that Matt. 12.20. quench­eth not the smoking flaxe; yea winkes at infirmities, and notwithstanding them, giues his children testimonie of sinceritie. Thirdly, cast backe their eyes to their owne estate, at first entrance into Christian practice; perhaps they might bethinke them of some sinnes strengthened in them by long custome, or naturall inclination, that haue hung on fast, and pressed downe sore. It is well, mee thinks, and much to be reioyced in, that we see them humbly sub­mitting to reproofes; acknowledging, accusing, beway­ling, striuing against such sinnes; such beginnings are in [Page 33] beginners comfortable, enough to sway charitie to a good opinion of them.

There may appeare in such men sinnes that may iustly cause an [...] or suspence of iudgement, if they be such as wee call vastantia conscientiam; but what euer may be presumed to be but infirmitie, 1. Pet. 4.8. charitie will couer rather, then rashly censure of insinceritie.

These few directions take notice of to order charitie in her iudgement: First, measure no man by particular facts, seeme they neuer so foule, lest thou condemne the Matt. 26.74. gene­ration of the iust: Particular falls argue weaknesse, not a nul­litie of sanctification.

Secondly, what euer may be imputed to infirmitie, pre­sume may stand with Grace: there is no destroying repug­nancie twixt it and true sanctitie, so as they may not stay in the same subiect.

Thirdly, there is culpa lata and culpa leuis: there are Matt. 7.3. & moates and beames, 23, 24. Gnats and Camels, if you commit sinnes in comparison: there are leuiora delicta: which Charitie allowes to be reproued as sinnes, yet not to be censured as opposites to Grace.

Fourthly, be fauourable in sinnes, first, strengthened by ancient custome. Secondly, naturall inclination. Third­ly, furthered to committing, by multitude of temptati­ons and entisements. No sinnes should be more cautio­nately watched against, more rigorously dealt withall by delinquents: nor gentlier handled in the censure of cha­ritie.

Fiftly, measure no man by his state and behauiour in passion: passions are violent, and haue made See 1. Sam. 25 the holiest in their behauiour little lesse then bestiall. Thus farre of Pauls iudgement, and charitable perswasion of this peoples gracious estate. There follow the euidences, swaying him to this perswasion.

THree of Pauls euidences swaying charitie to iudge them Elect, are here set downe: First, the power of his Ministerie. Second­ly, the gift of the Holy Ghost connexed with it. Thirdly, the fruit of the Spirit; full assurance of the Truth of the Gospell: witnesses whereof, he makes their owne hearts, whereto he appeales for record.

Obser. The prudence of PAVLS charitie is here worth our notice; beleeuing nothing, but by euidence. Instructing our charitie to like wisedome in iudgement; to be gui­ded by reasonable euidences: inioyning vs to beleeue no more of others then probable euidence may induce vs: compare Heb. 6. vers. 9. 2. Ioh. 1. vers. 4. Philip. 1. vers. 6, 7.

It is said indeed of charitie, 1. Cor. 13.7. It beleeueth all things; is easie of beliefe, and readie to be perswaded any good thing of another; yet is it not foolishly credulous, without reason, and against euidence, to thinke the profane holy.

When Peter saw in Simon Magus the signes of hy­pocrisie, all his charitie would not affoord him com­mendation of sinceritie. I perceiue, saith hee, for all this flourish thou hast made of Faith, Act. 8.23. thou art in the gall of bitternesse, and in the bond of iniquitie. And Paul himselfe, that by precept and practice so much commends charitie, and in charitie credulitie, yet sticks not to say of Hymenaeus and Alexander, they 1. Tim. 1.19, 20. had made shipwracke of Faith; for hee had no reason to beleeue Faith could [Page 35] bee there, where was no conscience nor care of ho­linesse.

It is a strange kinde of charitie I haue heard of in Ʋse 1 some men; perswaded, that though Pagans and In­fidels shall be damned, yet not any Child of the visible Church shall perish: a strange rule for charitie to walke by, in iudgement of Election; to bee borne in the Church is now become a marke infallible of Election to life: what is then become of that of IOHN BAP­TIST? there is not onely Wheate, but Matt. 3.12. chaffe in the floore, whose portion is vnquenchable fire. It is not to be doubted, but the Children of the Church haue, some of them, Matt. 11.23, 24. greater damnation, then many Aliens that know not God.

Secondly, not much vnlike is their errour and im­prudence, Ʋse 2 that for outward conformitie sake to workes of Religion, in like blindnesse of loue, allow to those they fancie, opinion of soundnesse; yea, of zeale also for God.

A religious zealous Gentleman, for a frequent hea­rer of Sermons, though in the meane time the tongue be taynted with common swearing, the body with fou­lest vncleannesse, the hands with violence and oppres­sion: I say not much of other things, but thus I thinke I may iudge: A common outragious swearer hath no soundnesse in him of the feare of God. Iam. 5.12. Sweare not at all, said the Apostle, lest yee fall into hypocrisie: as if the custome of swearing did cast out all sinceritie; and the ouer-much familiaritie with the Name of GOD in that kind, emptie the heart of all feare of his dreadfull Name, and made vs meere Formalists in Religion.

Thirdly, this also affoords vs iust Apologie, and an­swere Ʋse 3 to that vsuall imputation of censoriousnesse and rash iudgement charged on vs by profanest men, when wee pronounce onely the sentence passed by GODS Word vpon their actions: forsooth, we must, as Abraham, [Page 36] beleeue aboue hope: and iudge quite contrary to our e­uidence. We must beleeue the heart is chaste, when the mouth fomes out nothing but filthinesse, and speech not to be named; we must thinke they haue faith of the fir­mest, that haue no knowledge, nay, despise instruction, that they are sorry for their sinnes, if they say so, though we see in them practice such as Salomon speakes of, ma­king sports of sins, and triumphing that they can do mischiefe. But hath not our Sauiour taught vs to iudge of the foun­taine by the streames? of the affections by speeches and actions? Mat. 12.33, 34, 35. Can a good tree bring forth bad fruit? affords a purified heart, nothing but filthy and vncleane actions? Let good be good; euill, euill: And thus thinke, though Charitie be not causlesly suspicious, yet neither is it foo­lishly blind.

The euidences themselues now follow. First, is the power of Pauls Ministerie; Our Gospell was not in word on­ly, but in power. Their Gospell they call metonymical­ly their preaching of the Gospell, as Rom. 2.16. It is said to bee in word only; when the sound thereof rings in the eare, or at most reacheth to the vnderstanding; working therein some literall notices and apprehension of the things taught: In power, when it pierceth into the heart, and preuailes with the affections, so farre, as to worke a change of the whole man; and to 2. Cor. 3.18. transforme him into the Image of God.

This vertue and power of the Gospell goes with PAVL as a marke of Election, is so questionlesse, where it preuayles to Conuersion. In the power and preuayling of GODS Word may seuen degrees bee distinguished. First, Con­uincing. Secondly, Terrifying. Thirdly, Thorowly humbling. Fourthly, Delighting. Fiftly, Restrayning. Sixtly, Partially reforming. Seuenthly, Thorowly re­newing.

First, It is powerfull to conuince when it so farre pre­uailes with the Iudgement and Vnderstanding, that the [Page 37] Hearers cannot but confesse, it is true that is taught; and dare not open their mouthes to contradict it. Thus farre preuailed Stephen with Libertines and Cyrenians, by cleere euidence of Truth; that they were not able to Acts 6.10. resist the Wisdome and Spirit by which he spake. And APOLLOS mightily Acts 18.28. conuinced the Iewes, shewing by Scriptures that Ie­sus was that Christ.

Secondly, To terrifie: when passing from the vnder­standing to the Conscience, it strikes it with horrour and feare of wrath due for sinne. So vertuall was the speech of Paul a Prisoner, in the heart of his Iudge, that hee Acts 24.25. trembles to heare him treate of Temperance, Iustice, and the Iudgement to come.

Thirdly, Thorowly to humble; when all 2. Cor. 10.5. high thoughts of selfe-righteousnesse are cast downe: and the guiltinesse of sinne feelingly acknowledged; men yeelding them­selues culpable of eternall condemnation; the issues whereof are Acts 2.37. perplexities, and remedilesse feares in some vtter and final desperation, as we haue instance in Gen. 4.13. Cain.

Fourthly, To delight; when the heart is affected with some kind of sweete taste and rellish in the good Word of God, and is taken with some kind of reioycing and de­light therein as we read of those Mat. 13.20. temporary beleeuers; to whom may be added those the Apostle saith, Heb. 6.5. taste the good Word of God. Hence followes desire somewhat ea­ger to be farther acquainted therewith, till such time as persecution ariseth for the Gospell.

Fiftly, To restraine, when it becomes a bridle to with­hold and curbe the head-strong inclination to euill; so that corruption breakes not forth into ancient outrage; whether through feare of wrath conscience is striken withall; or Heb. 6.5. hope to partake the glorious recompence of Gods Children: or shame, in the Church of God to bee noted of impietie.

Sixtly, To reforme in part; when in some particulars it preuayles to worke obedience in positiue duties; [Page 38] as Mar. 6.20. HEROD in many things heard IOHN Baptist.

Seuenthly, In none of these degrees finde wee the pledge of Election; euen Cast-awayes haue thus farre felt the power of the Word. But when a man can say, his conscience bearing him witnesse through the Holy Ghost, the disposition of his heart is thorowly altered and changed, from Prophanesse to Holinesse; and that he hath so seene the face of God, that 2. Cor. 3.18. he is transformed in­to the same Image from glory to glory; that man hath, if Paul could iudge, a pledge infallible of his election to life. Bernard. in Can­tic. Serm. 57. Ad locum. Sinon solùm compungeris in sermone illo, sed & conuer­teris totus ad Dominum, iurans & statuens custodire iudicia iustitiae eius; etiam adesse ipsum iam noueris, praesertim si te inardescere sentias amore eius.

It shall behooue vs, as many as desire to make our Calling and Election sure to our selues, to inquire whe­ther in this degree we haue felt the Word of God power­full in our soules. It is something, when we can say, wee haue felt the terrors of the Lord in the Conscience; some­thing, that we haue beene humbled and pressed with the burthen of our sinnes; something, that wee feele corrup­tion restrayned, our liues though but in part reformed; If there Grace make a period, thus farre yet it aduanta­geth men, vt mitiûs ardeant: But of thy Saluation, and Election to life, thou hast no full euidence, till thou hast felt Gods Word powerfull to change and renew thee, af­ter the Image of him that created thee.

And that is the thing intimated in the next particular. And in the Holy Ghost. There be that conceit the Apo­stle to vnderstand the extraordinary gifts of the Holy Ghost, in Primitiue Church giuen by laying on of the Apostles hands, as those of tongues prophecie, &c. Chry­sostome and Theodoret better expound it, that gift of God, that worke of his Spirit, whereby they were borne anew and sanctified: For as touching those other gifts, though excellent & extraordinary, yet were they no euidences of [Page 39] Election, sith many Mat. 7.22.23. Luke 10.20. Cast-awayes haue beene partakers thereof: And as many of Gods Chosen haue beene with­out them. The Holy Ghost therefore vnderstand, renewing and sanctifying them.

Obser. This then let be obserued as an vndoubtfull euidence of Election, from whence a man may conclude infallibly his owne choice to life, and charitably entertaine like perswasion of others: in whom he sees probable euiden­ces thereof. When God is pleased so farre to magnifie the power of his Word in our hearts, as Iohn 17.17. thereby to sanctifie vs: implyeth not our Sauiour so much, when praying for it to his Father, he limits it to them onely, that according to Election of Grace hee had giuen him out of the World? and excludes the World? And what else meanes Paul, when he makes Regeneration as it were an actuall putting vs in possession of Saluation? He hath Tit. 3.5. saued vs by the washing of the new birth, 2. Tim. 1.9. saued vs and called vs with a holy Calling; by this Calling whereby wee are made holy, giuen vs possession of Saluation in the be­ginnings thereof.

Ʋse 1 The more strange is that conclusion maintayned by Papists and others, that Sanctification is incident into very Reprobates; that Cast-awayes as well as GODS Chosen are partakers of the renewing of the Holy Ghost.

Mee thinkes then it must bee, they are truely and really vnited vnto Christ; for how else partake they his Spirit to sanctifie them? Are they sanctified that haue not his Spirit? or haue they his Spirit that are not members of him? or else is it true that Sanctification is a priui­ledge peculiar to the Elect? Thus thinke; other Graces as illumination, &c. they may partake that are not knit vnto Christ, Heb. 6. a disposition to Sanctification may be vouch­safed vnto them: they may haue it in fieri, not in facto esse. The truth or rooted soundnes thereof, how can they par­take? sith they partake not the Psal. 133.2. Oyntment of our AA­RON, [Page 40] that are scarce his excrements; nor so neere him as the skirts of his clothing. And if any passages of Scrip­tures seeme to sound another way, and to terme them Heb. 10.29. Heb. 6.4, 5. sanctified; they meane, First, sacramentally. Secondly, or putatiuely. Thirdly, or at most by way of disposition.

Ʋse 2 This Ground therefore let vs hold firme, that truth of Sanctification fals into no Reprobate; is the peculiar pri­uiledge of Gods Chosen. Can wee thereout assume; that we are sanctified? the conclusion will follow firme­ly, therefore we are elected. The maine difficultie stands in discerning our Sanctification; And is made so much the greater, by things so like and so neere of kinne vnto it, that without exact skill it is hard to cut a difference. Two things there are especially, Cognatae sanctitati. First, is Ciuilitie, or as we commonly terme it, ciuill honestie: The second, Grace restrayning. It may bee they differ only as the cause and the effect; Ciuilitie, as some thinke, being the fruit of restrayning Grace: let vs yet distinct­ly inquire of them, and their difference from true San­ctitie.

Betwixt Ciuilitie and Sanctification obserue these differences.

First, Ciuilitie is oft wrought by meere morall educa­tion according to naturall principles, without any know­ledge or so much as desire to bee acquainted with the Word of God. So see wee many, following that rule of the Law of Nature; What thou wouldst not haue done to thee, doe not thou to others, carefull of common honestie in matters of contract and traffique with men, liuing in obedience to Ciuill Lawes, restrayned from Drunken­nesse, Whoredome, and the like Enormities; though vtterly vnacquainted with the Word of God.

Sanctification, though it incline to carefull obseruance of the same duties, yet not by Aristotles Morall Precepts, but by Iohn 17.17. the Word of God. And this wee may boldly say, A ciuill Christian obseruing these duties without know­ledge [Page 41] of their Iniunction in the Word of God; is as farre from Sanctification as were Heathen Moralists; sith they also out of some grounds performed like duties.

Secondly, If vsually it is obseruable: Ciuilitie stayes, if not onely, yet principally in duties of the second Ta­ble: where the light of Nature is cleerest. For matters of Pietie, if any bee obserued, it is but ceremoniously, and so farre as they tend to preserue credit and esteeme of moderate men, in those societies whereof they are mem­bers.

True Sanctity as conscionably obserues duties of Tit. 2.12. Pie­tie, as of Iustice, and Charitie, and is as carefull to giue Mat. 22.21. vnto God the things that are Gods, as vnto CaeSAR, and Neighbour what belongs vnto them.

Thirdly, Ciuilitie stayeth for most part in Negatiues, in abstinence from euill, thinkes it Charitie enough, not to impaire the wealth of the Neighbour; though his e­state be not supported by any worke of Liberalitie and Mercie.

In Religion, sufficient it seemes to professe dislike of Poperie, though they bee vtterly ignorant in Rudiments of Orthodoxe Faith, & grounds of pure worship of God.

True holinesse teacheth not onely to eschew euill, but 1. Pet. 3.11. to doe good. And though it know Abstinence from euill a necessary branch of Christianitie, yet hath learned withall, that the life of true Vertue stands in action.

Fourthly, Ciuilitie reacheth not beyond the outward man, the Pharises principle is knowne, Mat. 5. Adultery in the fact is onely forbidden: that in the thought and affection free.

Sanctification goes ouer the whole of the whole man, the 1. Thess. 5.23. whole Spirit, and Soule, and Body is thorowout sanctified. And these are some differences twixt Sancti­tie and Ciuilitie.

See if from the other Cousin, restrayning Grace wee may be able to discerne it.

First, Restrayning Grace, if it bee onely restrayning, hath in it painefulnesse; inward discontentment at the bridle, God puts into their mouthes. GODS Word is Bands; his Law Psal. 2.3. as Cords; as stomakefull Horses are kept in with the bridle, yet some at the Bit, that restraines them: So

The heart truly sanctified, is desirous to be restrayned; yea, if it were possible, to haue inclinations to euill vt­terly abolished. This they count their misery, not that flesh is bridled, but that it hath so much libertie Rom. 7.23. to rebell a­gainst the Law of the minde.

Secondly, Men restrayned only, not sanctified, desire to extend their libertie as farre as possibly may bee, with any colour or shew of lawfulnesse, the thing once yeel­ded lawfull, they seeme niceties not to be stood vpon, to enquire after expediencie, or with what limits and bounds they are lawfull in action. Those Scriptures and Preachers please best, that seeme most to promise and per­mit Libertie.

A man truely sanctified, chooseth rather 1. Cor. 6.12. to subsist within his bounds, then in any degree to exceede limits of lawfull Libertie: And is of his minde that said, It is better to liue where nothing, then where all things are lawfull.

Thirdly, No small difference ariseth out of the Grounds of their abstayning from euill, which in the re­strayned, are feare or sense of Gods wrath; of Magistrates Sword, Infamie and the like. Sometimes, some one Ma­ster-lust which they desire to feed; are loth to crosse, for whose sake they curbe their other inordinate affections, that they breake not out into outrage, as Augustine saith, the ancient Romans were restrayned from Intem­perance, Iniustice, Couetousnesse, by that infinite Lust they had after glory and large Dominions; Aug. de Ciuit. Dei. lib. 5. cap. 12. Caeteras cupi­ditates huius vnius ingenti cupiditate presserunt.

The sanctified man eschewes euill, because it is euill, [Page 43] and displeasing vnto God, whose loue hee hath had so plentifull experience of: he feares the Lord and his Hos. 3.5. good­nesse: trembles at his offence because Psal. 130.4. of his mercy: The loue of Christ, as it after a sort constraynes to duetie, so restraynes from euill.

Fourthly, the restrayned, when meanes of restraint are once remoued, grow licentious, none more, as longing to quench their long thirst after euill: when Iud. 17.6.18, & 19. there was no King in Israel, and the people left to doe, euery man what seemed good in his owne eyes, then fall these bridled hypo­crites, to vnbridled lusts, Sodomie, Idolatrie, what not?

The sanctified are a law vnto themselues, as some ex­pound the place. The Law is not giuen 1. Tim. 1.9. to the righteous; he needs it not as a bridle by the terrours of it, though as a Directer by the Doctrine. These are some helps to dis­cerne truth of sanctification, from the counterfaits of it in Ciuilians, and men restrayned.

There is annexed hereto a second effect of their Mini­sterie and power thereof; their full assurance, their much full assurance: Whereof? of the diuine Truth of the Go­spell taught them, by Paul and his Associates. They make it of two sorts, first, generall: secondly, particular, of whether the Text must be vnderstood, is a question. I thinke of both.

Where the question is, whether this vndoubtfull and full assurance of the Truth of the Gospell be peculiar to Gods chosen: Thus I thinke wee may resolue, by distin­guishing the degrees of the minds assent in this kind, thus they are; the first is called commonly Suspicion, more fitly coniecture: a lighter inclination and propension of the mind to the Gospell, as possibly or probably true: the se­cond, Opinion, [...]herein the mind is strongly swayed to thinke it true, but not without some feare of the contra­rie. Thirdly, the third they call Faith; a firme and vn­doubtfull perswasion of the Truth of the Gospell: which also hath its latitude: not only in the point of adherence, [Page 44] but in this of assent. Here we reade of [...], much fulnesse of assurance; in other places of an [...], little faith. Thus I thinke: Though the minds of Casta­wayes and vnsanctified men, may be possessed with settled opinion of the Gospels Truth, and so conuinced thereof that they are not able reasonably to contradict it; yet that Col. 2.2. riches of assurance of the vnderstanding to the acknowledge­ment of the mysterie of Christ, is peculiar to Gods chosen. I may erre, but these reasons sway me: first, It is wrought by Phil. 1.9. experience and sense of the truth thereof. Secondly, imparted by the Spirit of God: 1. Ioh. 5.6. It is the Spirit which te­stifieth, that the Spirit is Truth. Thirdly, the fruit of it, me thinks, euidenceth it, to wit, firme adherence and clea­uing to the goodnesse apprehended in that Truth, such as that no violence of persecutions is able to remoue.

As touching that other, which they call particular, it is so peculiar to Gods chosen, that no Reprobate partakes in it: to riches and much fulnesse of assurance, few euen of Gods children ascend.

To further vs to that generall full assurance, these are helps affoorded to Gods children: first, the solid Rom. 15.13. comfort and consolation this Gospell affoords the conscience, pressed with sense of Gods wrath due for sinne. Secondly, that rauishing of the affections to loue of this Truth, so strange and supernaturall, that whereas there is scarce a­ny antipathie in nature greater, then that betwixt Rom. 8.7. mans heart in nature, and the Word of God; now a man is so affe­cted with it, that the dearest bloud is parted withall, ra­ther then the least jot of the Truth of the Gospell. Third­ly, that change so admirable it works in the whole man, from sinne to righteousnesse. These few Precepts of God, saith Lactantius, Lactant de falsâ Sapient. lib. 3. cap. 27. so change the whole man, and make him new, that you can hardly know him to be the same. A thing which Philosophie hath much laboured in, but could neuer atchieue. The vtmost their morall wisedome reacheth vnto, is this, it hides sinnes rather then remoues [Page 45] them; Sapientia eorum vt plurimùm efficiat, non exscindit vitia sed abscondit. These effects of the Word of God, are more auayleable to worke this fulnesse of assurance, then any testimonie of the Church, howeuer magnified by Pa­pists; and to say truth, a great argument: but can an hu­mane testimonie, being, first, variable: secondly, possibly erroneous, giue full satisfaction to the mind that doub­teth? Iudicent docti. And of these euidences of election thus farre, out of Pauls appeale to his hearers hearts, for record of this Truth, occurres nothing, that I dare do­ctrinally deliuer to the Church of God.

ANother probable euidence which Paul followed in his charitable iudgement, is here expressed; and sets forth their holy practice: The other before mentioned, were gifts of God seated in the heart; the mani­festation of them is here explaned. The particulars are three. First, their action, they were fol­lowers. Secondly, the patternes they imitated, vs and the Lord. Thirdly, the thing wherein they imitated, or as the words may be also conceyued, the Antecedent, or cause mouing them to imitation, receiuing the Word; which also is amplified and set forth to their commendation, by men­tion, first, of the cause naturally hindring, or opposite to receiuing the Word, in much affliction. Secondly, by the manner of it, with ioy of the holy Ghost.

Obser. From the coherence and scope of the Text, ariseth this obseruation. It is something sauouring of Grace, and no lesse then supernaturall, to turne the apish inclination of our nature [Page 46] to imitation, to the conuersation of the Saints; and to make choise of them for our patternes. The complaint is an­cient in Seneca, Seneca de vita beata, cap. 1. that commonly men liue not ad rationem, but ad similitudinem: And as beasts, follow the droue of foregoers, non quâ cundem est, sed quâ itur: plausibly we thinke best, what is receiued by common consent, and whereof we haue most examples; that error the Hea­then noted, though the cause thereof he knew not, nor obserued all: Through the vicious disposition of our hearts it is come to passe, that the worst examples haue our greatest allowance, and good things therefore seeme euill, because practised by good men. It argues some change of our hearts naturall temper, to choose out best men to be our precedents: Besides, consider we, first, the naturall Gen. 3.15. enmitie betweene the two seedes. Secondly, how 1. Cor. 4.13. despicable the persons of Gods children are in the eyes of the world. Thirdly, the common esteeme of their holy courses amongst men in the flesh, censuring them Sap. 5.4. as madnesse. It must needes be acknowledged something more then nature affoords, so farre to honour the Saints, as to choose them for patternes, and so to prefer in iudge­ment their conuersation, as to addict our selues to walke in their steps.

To which if we adde consideration of the lot of Gods Saints, and the hard termes they vndergoe that vnder­take their courses, in contempt and other heauier 2. Tim. 3.12. affli­ctions: It is apparently supernaturall to vow our selues their followers. What carnall man befooles not Moses his choise, Heb. 11.25. preferring the afflicted estate of Gods children, before all the preferments PHARAOES Court could af­foord him? and who rightly iudging, confesseth not, Grace wrought this wonder?

He shall euer goe with me in repute of a Saint, that li­mits his life to the practice of such precedents.

And were followers of vs, &c. In their fact conside­red apart, is obseruable our duetie: Thus to honour the [Page 47] Saints liuing and dead, eminent in gracious practice, by fol­lowing their holy example. Therefore said IAMES, Iam. 5.10. Take the Prophets for example of patience. PAVL claymes to himselfe this honor Phil. 3.17. of imitation: Heb. 13.7. chargeth Gods people to affoord it to their Pastors.

The Lord hath dealt mercifully with vs, in prouiding vs all helps conuenient for our saluation. Two senses there are of learning, sight and hearing; they are neither of them without their meanes of instruction. As to our hearing he hath furnished vs with Ier. 3.15. Pastors, to feed vs with know­ledge and vnderstanding, and giuen vs in our Temples, as to Iewes in Wildernesse, Matt. 3.3. the voyce of Cryers, Prepare the way of the Lord; so to our sight hee hath laid open the booke of Scriptures, the great Booke of his Creatures, where­in the rudest may reade his Rom. 1.20. power and wisedome in plaine Characters written; the practice of his Saints whose con­uersation wee may see, tracing out vnto vs the way that leads vnto life: therein prouiding, not only the honour of his eminent Saints: but our instruction and encourage­ment to sanctitie, for these reasons especially: first, know­ing how naturally we are addicted to imitation; and how examples more moue then words, as Bernard said, Ʋali­dior est operis, quàm oris vox: In this he would not be wan­ting vnto vs; that if wee will needes be imitating, wee may haue such patternes, as shall not misse-leade vs into errour. Secondly, besides, lest any should be with opi­nion of insuperable difficultie in the dueties, discouraged; he hath sampled vs with men of our owne mould, subiect to like infirmities, that in the harshest amongst Christian offices haue gone before vs: In so much that the duetie cannot be named, so harsh to flesh and bloud, wherein his Saints haue not gone before vs. That I thinke may well be numbred amongst the most difficult, Matt. 10.38. to take vp our Crosse and follow Christ. Can wee name the Crosse that some of the Saints haue not comfortably endured? It is hard, you will say, to part with goods: there were that [Page 48] suffred that spoyle Heb. 10.34. with ioy: hard to exchange hopes of aduancement for rebukes. It is Heb. 11.26. chosen willingly by Moses, and counted honourable. Too much to leaue Countrie, and Kinred, and Fathers house: Did not Gen. 12.1, 4. Abraham so? Har­dest to leaue life, especially by violent torments? what death can we thinke of so full of Heb. 11.37. shame, or torture, but hath beene endured by the Saints of God? so fatherly hath the Lord prouided for our benefit, in prouiding this honour for his Saints.

Vse 1 This honour we willingly affoord the Saints, to make them our precedents, and patternes in holy practice, or if there be any other, of due prayse, and Matt. 26.13. Heb. 11. commemoration of their vertues. It sufficeth not Papists; but they stile vs sa­crilegious, because we giue them not Gods honour of in­uocation: August. de vera Relig. cap. 55. though Augustine long since deliuered it for a rule: Honorandi sunt propter imitationem, non adorandi propter religionem. And can they be more dishonored by any meanes, then by being made Idols?

Iudge in your selues whether more dishonor them; we by denying them Inuocation, which wee know, they de­sire not; or Papists, by refusing imitation, which God hath allowed them. There neuer was Saint that practised rebellion, or attempted insurrection vnder any pretence, against the Lords Anoynted. 1. Sam. 24.6. God forbid, saith DAVID, that I should lay hand vpon the Lords Anoynted. Preces and lachrimae were wont to be armour for Saints, against Ty­rants. Those Saints were Nouices; herein no precedents for our Catholikes: for following their examples they will be pardoned, and will make them amends by inuoca­tion. It calls to mind their Predecessors the Scribes and Pharises: forsooth, they would Matt. 23.29. reedifie the Sepulchres of Prophets, but yet were murtherers of the Lord of Prophets.

Vse 2 We are falne into an Age apish enough, and full of imi­tation: the choise of patternes I would Prudence might make. But that Argument from multitude, which Se­neca [Page 49] thought proued the thing naught, Argumentū pes­simum turba est, Seneca de vita beata, cap. 2. we count demon­stratiue for goodnesse, and thinke our selues safe if wee follow the Droue, though it be in praecipitia. Iob 32.9. Great men, said ELIHV, are not alwayes wise: yet to our people they seeme good; best patternes to be resembled. For Saints commended to our imitation, wee giue their practice the praise; admiring their sanctitie, but preferring in imita­tion the impietie of the mightie.

Sarah commended to our womens imitation for 1. Pet. 3.4, 5, 6. mode­stie and grauitie in attire, shall haue her commendation: But any light-skirt Dame, or Courtly Herodias shall ra­ther be imitated. Fashions in apparell, though neuer so forraine, and almost monstrous, which nothing but fa­shion can make vs thinke seemely, yet because in fashion with Gallants, Christian women must follow. For shall they be singular?

Bernard in his time to one so obiecting, Bernard. Hoc faciunt eum quibus habito: I must doe as others or else be noted of singularitie; Propterea, inquit, exi de medio eorum, ne aut in vrbe notabiliter viuas, aut exemplo pereas aliorum: what doe you that professe Gods feare in such societie, where either sanctitie shall be counted singularitie? or examples of euill followed, drowne your soules in perdition? or why labour you not rather to draw them to your graui­tie, then runne after them in vanitie? Let them see your good works and imitate you, at least forget not whose Pre­cept it is, Rom. 12.2. Fashion not your selues to this world. And of their fact and their inferiour patterne thus farre.

It is not impertinent here to adde that inquirie, how farre Saints practice may be our patterne: And how farre their example warrants or binds vs to imitation.

Their actions admit this Distinction: First, some of them are noted as sinfull, wherein they bewrayed hu­mane infirmitie: these are spectacles of naturall frailtie, not examples for like practice: they are written for our [Page 50] caution, not for imitation: in part also to preuent our dis­comfort, August. cont. Faust. Manich. lib. 22. cap. 96. as AVGVSTINE, Vt ne (que) iusti in superbiam securitate extollantur, nec iniqui contra medicinam despera­tione obdurentur.

Vse 2 A second sort were done by vertue of speciall dispen­sation: So Gen. 22.10. Abraham attempts to slay his sonne; so Is­raelites Exod 12.35. rob Egyptians. It is no warrant of coozenage to any man: for the generall rule binds vs, Rom. 13.8. Owe nothing to a­ny man but loue, and it is a marke of the vngodly, Psal. 37.21. to bor­row without conscience of paying againe.

To this kind may be annumbred, First, what they may be presumed to haue done by speciall instinct, though we reade it not: secondly, as 2. King. 1.10. ELIAS in calling fire from hea­uen; Num. 25.7, 8. PHINEHAS in slaying the Adulterer; Iudg. 16.30. SAMSON in auenging himselfe on Philistims with his owne death, of which fact, Bernard. de Pracept. & Dispensat. saith BERNARD, Si defenditur non fuisse peccatum, priuatum habuisse consilium indubitanter credendus est: Dispensations stretch not beyond the particulars to whom they were giuen.

Vse 3 A third kind they did by speciall and extraordinarie calling. As Gen. 12.1, 4. Abraham leaues his Countrie for Pilgri­mage in Canaan; as Matt. 3.1. Iohn Baptist professed a kind of E­remitage Is not the inference prettie? therefore Pil­grimages are satisfactorie: Eremitage a state of perfe­ction.

Vse 4 There is a fourth kind, occasioned by speciall necessitie of Times, or apparance of scandall: so primitiue Christi­ans had Act. 4 32. all things common. Act. 20.34. PAVL makes his hands mi­nister to his necessities. There is no footing herein for Ana­baptisticall communitie, nor necessitie laid on Ministers to vse manuall labour, except where cases and times are like.

Vse 5 The last sort, which are principally, if not only writ­ten for our imitation, were their practices according with the generall Law morall, as those of Patience, Humilitie, Meeknesse, Obedience, &c. herein is our bond of imita­tion, [Page 51] Quid multa? The Apostles selfe hath set vs our line, of vs and of the Lord.

Obser. Christ then is the patterne of patternes, the rule and mea­sure of all examples. Therefore Paul to his Precept, Be followers of me, sets this limit, 1. Cor. 11.1. as I am of Christ. In him as the gifts of Grace were transcendent, so their exercise supereminent; hee erres not that followes Christ as his Precedent, in any thing wherein he is commanded imi­tation.

Are then all Christs actions to be imitated? Thus di­stinguish them: First, some were of diuine vertue, as his works miraculous. Secondly, some of diuine prerogatiue, as his sending for the Asse and Colt without leaue first as­ked of the Owner. Thirdly, some Mediatorie. Fourthly, some Morall. Fiftly, some indifferent and incidentall. The three first sort no man may attempt to imitate: his morall acts were they wherein onely hee intended to giue vs ex­ample, whereto only he hath tyed vs to imitation. Com­pare Matth. 11.29. 1. Pet. 2. &c.

Of his actions, yea gestures indifferent, circumstantial, incidental, we haue questions hotly disputed. His gesture, especially in the Sacrament, wee haue pressed with might and mayne, and laid on vs by some, with as great necessi­tie, as his moralities of Patience, Meeknesse, Humilitie, Obedience. Me thinks then they should be able to proue within compasse of those things, whereof Peter saith, 1. Pet. 2.21. Hee gaue vs an example that wee should follow his steps: to vrge any thing supra statutum, as simply necessarie, is to vrge superstition: to yeeld to any thing supra statutum, as simply necessarie, is to yeeld to superstition. Let them take heed that thus presse this gesture vpon our consci­ences as necessarie to be imitated, they incurre not crime of superstition, from which they would seeme to be most abhorrent.

Are we bound to this gesture, so that to vse any other, is sinne? Yes, say they: then either because it was amongst [Page 52] Christs morall acts, wherein he hath cōmanded vs to imi­tate, or else by vertue of that Mandate, 1. Cor. 11.24. Hoc facite, Do this. A third member when they assigne me, I will take notice of. But neither was it amongst his morall acts, wherein hee hath commanded vs to imitate; nor is it comprized within his Mandate, at the institution. Ergo.

May wee number it amongst his morall acts? wee must then shew what Law of God, vertually at least, compri­zeth this Conclusion; Thou shalt sit at the Sacrament. And againe, in religious moralities it is vnlawfull to doe aliud or aliter, other thing or otherwise: why then stand they? yea, why sit they? why leane they not one in the bosome of another? or how dare they in the least tittle swarue from their patterne?

Comes it vnder the Mandate, Hoc facite? then is it a­mongst the Sacramentals of the Supper. For (hoc facite) comprizeth not Circumstantials, but Sacramentals. Is it Sacramentall? where is the signification it hath of any act of God to vs, or of vs to God? Sacramentall actions all whether of the Minister, or Receiuer, haue their my­sticall resemblance and signification.

These eager spirits haue much haunted mee; the ghast­liest Argument they euer put forth to affright me withall, hath beene this, from the example of Christ. And though I neuer heard it vrged, but where the Answere hath made it totter; yet neuer could I sway with any Minister, or other I haue dealt withall, as to make him forgoe his hold thereon: for in their Logicall Disputes it is no absurditie, to denie the Conclusion.

I will truely acquaint you with the seuerall manners of vrging. The first paper is thus: That gesture that Christ and his Apostles vsed at the time of the institution, is to be vsed of vs at the time of receiuing the Supper. But the gesture of sitting is that gesture which Christ and his A­postles vsed at the time of the institution: therefore must be vsed of vs.

Formally enough. But when I wonder, will they proue their proposition? that wee are bound to vse the Ge­stures, Vestures, other circumstances of first administra­tion. And where appeares that Christ or his Apostles sate, as we call sitting?

And why may I not thus reason? What Vesture Christ vsed at the first administration, is to bee vsed in ours. But a seamelesse Coate was the Vesture which Christ vsed at the first administration. Therefore is to bee sed of vs. I dare say the Argument proceedes as firme­ly for the habit, as for the site and position.

The second paper thus. To swerue from the imitable example of Christ, is a sinne. Not to sit in the act of re­ceiuing, is to swerue from the imitable example of Christ, therefore not to sit is a sinne, & per consequens, to sit a ne­cessary duty.

Answ. What meane you by imitable? that which may bee imitated: or that which must be imitated. If that, which may bee imitated; your proposition is false; If that which must be imitated; your assumption.

This man explaines himselfe; distinguishing betwixt his workes miraculous, and others, and by imitable vn­derstands that wherein it is possible to resemble him, be­like them, we must gird our selues with a Towell, and wash our peoples feet before our administration; for so did Christ; and his actions is not miraculous, but possibly imitable. Yea, of this act hee saith more then euer hee said of his gesture. Ioh. 13.4, 12, 14, 15. If I your Lord and Master, haue washed your feet, yee also ought to wash one anothers feet; for I haue giuen you an ensample, first, that ye should doe as I haue done to you. And I maruell these Apish Imitators, in this a­ction which he cals exemplary, secnodly, wherof he saith it ought to be done in imitation of him, think not them­selues bound, whereas in the gesture they acknowledge a bond, though by no probabilitie of Scripture, they can prooue it exemplary, or with an ought to bee done, pressed vpon the Conscience.

To put end to this enquiry; Giue mee I pray, a true reason, why, his gesture in preaching, binds vs not to imitation, as well as his gesture in the Sacrament. My memory may faile me; but I know not, that it is euer recorded, Christ taught in any other site then sitting. Mat. 5.1. That he sate downe and taught his Disciples, I reade; that he stood, I reade not; a true difference betweene these in this point of necessary imitation, I would faine heare.

The rite and outward forme of Baptisme vsed by Iohn, whereto also our Sauiour submitted himselfe, was not sprinkling, but Mat. 3.16. Act. 8.38. going downe into the water; why are wee not strictly bound to this imitable example of Christ and his Fore-runner? and yet must thinke our selues bound to his gesture in the Supper?

Lastly, let this, though it may seeme a nicetie, bee ta­ken notice of; that in this question they change the very predicament where the inquiry lyeth. To speake pro­perly and exactly, sitting is not in the predicament of Action, but in that of site and position. And whereas in matter of imitation, the Actions of Christ fall onely into inquiry, they diuert the question to his site and posi­tion: qua fide? And why should wee not vrge the quando, and vbi, and habitus of Christs administration from his ex­ample; aswell as his gesture? Thus farre of that question occasionally; out of a desire, if it bee possible, to giue satisfaction to the scrupulous, in as much as concernes the Argument from Christs example. This is the rule; The precept of imitating our blessed Sauiour, is limited to his actions, not extended to his gestures; Among his actions, to those that were morall, not to circumstantiall, or incidentall.

The last particular in the Text remaines, hauing recei­ued the Word. These wordes at first sight I conceiued to expresse the speciall matter wherein they imitated: And propounded the question, how in receiuing the Word, they might be said to imitate the Apostle and our Saui­our; [Page 55] considering, their imployment was rather in deli­uering the Word by preaching, then receiuing thereof by attending to others. And thus resolued. There is a kind of oblique imitation of Christ and his Saints; sup­pose when men apply the vertues exercised by Saints in their callings, to workes that concerne them in their place. As, Fortitude and Courage Christ and his Apo­stles manifested in preaching the Gospell: This people in preaching vsed not their Fortitude; but in receiuing and maintayning the Gospell expressed like Courage. The same Graces they are that all Saints exercise, yet as their callings are distinct, so are the imployments where­in they vse them. The same Diligence, Fidelitie, Cou­rage, all Gods people in their places and callings exer­cise: though the acts wherein they are exercised, are as their callings, distinct. Suppose then thus, that in recei­uing the Word, this people were Imitators of Christ and their Ministers; because what Courage, Constancie, Resolution they shewed in preaching, these expressed in entertayning and maintayning the Gospell. And this kind of imitation wee may vse in the extraordinary acti­ons of the Saints. Abraham at Gods command is Gen. [...].10. rea­die to sacrifice his sonne. In the particular, thou mayst not attempt to imitate; yet learne from Abrahams example; thinke nothing to deare for the Lord that he shall call for.

Yea, in this kinde, worst men may bee our patternes, Luke 16.8, 9. Children of this World are wise in their generation, to prouide against time of necessitie; bee thou as wise to prouide for euerlasting Tabernacles, by liberall dispensing the vnrighteous Mammon. The Deuill, said Father Lati­mer, is a diligent Bishop neuer idle in his Diocesse; if we learne not of God, for shame let vs learne of the Deuill to be watchfull and painfull in our charges.

Thus then; by reuiew of the Text, mee thinkes I see the Apostle desiring rather to expresse the Antecedent, or moouing cause to this imitation; It was their receiuing [Page 56] of the Word: After they had receiued the Word, they be­came followers of Christ and his Saints. The note thence is this:

Obser. We may neuer expect reformation of the people after Gods Image shining in his Saints, till such time as the Word findes admittance with them, how can we? this being the Ioh. 17.17. truth whereby they are sanctified: The mightie weapons whereby 2. Cor. 10.4, 5. high things, and thoughts are captiuated to the obedience of Christ: That two-edged Heb. 4.12, 13. Sword, that pierceth to the dis­couerie, preuaileth to the killing of our corrupt inclina­tions. That vehiculum Spiritus, Gal. 3.2. by which all grace is conueyed into the heart.

Of receiuing or admitting the Word of God, there are fiue degrees;

First, when it is so farre giuen way vnto, that men are content to giue it the hearing, Mat. 13.19. though without care or re­gard to be acquainted with the Mysteries it reueales. Ac­cordingly wee see it vanish as a confused sound into the ayre, so that though there be Isai. 28.10. line vpon line, precept vpon precept, here a little and there a little, yet neuer descends it so low as the Mat. 13.20. vnderstanding, to worke so much as specu­latiue knowledge of that it teacheth.

Secondly, when from the eare it passeth to the vnder­standing, and the minde conceiues the sense which that sound presents vnto it.

Thirdly, when the mind is so farre preuayled withall, that it assents to the truth of what it vnderstands.

Fourthly, when the affections embrace it as delight­full and pleasing.

Fiftly, when the heart and conscience giue way to the prescripts thereof, and suffer it to sway them to obedi­ence, receiuing it into Luc. 8.15. an honest and good heart, and bring­ing forth fruit with patience: In these steps of receiuing and admitting the Word, degrees may be distinguished, these generals only, I commend to bee meditated, as a­mongst Hearers wee shall easily see them exemplified, [Page 57] subordinate they are all each to other. Subiection of Conscience requiring the wils persecution of the concei­ued goodnesse of the Word. Persecution, Faith of the truth and goodnesse: Faith, Knowledge; Knowledge at­tentiue Audience. By these steps is wrought that refor­mation of Gods people, after his Image shining in his Saints.

Vse. My hearts desire and Prayer to God for his people is on this occasion, that hee would Acts 16 14. Col. 3.16. open their hearts to at­tend to what God Word speakes; and so to attend, that it may dwell plenteously in them, ruling in their hearts, as the Centurion in his house; then might we expect Righteous­nesse to flourish out of the Earth, and abundance of Peace so long as the Sunne and Moone indureth. But so long as that is true of vs, that the Lord complaynes of by Hosea: He Hos. 8.12. hath written vnto vs the great things of his Law, and they are become a strange thing vnto vs; whiles we turne our eares from hearing the Law, and scorne to haue conscience controlled by the Word of God; I shall neuer wonder to see Christians become Pagans in their liues; so farre from the liues of Saints, that Heathens in comparison may seeme Saints to our people. Labour there hath beene much for reformation amongst vs; hee is blind that sees not the labour necessary; the errour is only in the things to be reformed; which would GOD we did not so limit to Rites and Ceremonies, that they forget the more necessary in life and manners. Audactèr dicam; our Ceremonies cannot bee halfe so Popish, as mens liues are Paganish, neither sauours our Church of Superstition, but some of our people strongly of A­theisme and Irreligion. What maruell? when as the Word of God hath scarce come, so much as in a confused sound, into many corners of the Land; and euen to this day they haue seene the misery of Israel to bee without a teaching Priest. High time it is for IEHOSAPHAT to disperse 2. Chro. 17.7, 8 Leuites into the Cities of Iudah, before Atheisme [Page 58] quite ouergrowes; I should then hope through GODS mercy, to see our people walke as becommeth Saints; And neuer thinke Saints dead, whiles I saw their practice re­uiued in our people.

There follow amplifications of their fact in receiuing the Word of God; first, by the hindring cause of entertay­ning the Gospell, which with holy resolution they learnd to contemne, and on hardest termes receiued the Word, in much affliction: That circumstance addes much to their commendation. The rule is true which this Text occa­sions vs to take notice of.

Obser. Christian practices are neuer m [...] commendable, then when they are holden against impediments. In dayes of ease what Mat. 13.20, 21 Hypocrite giues not way to the Gospell? the En­comium of Disciples is, Luk. 22.28, 29 to abide by Christ in his tempta­tions. The Glory of the Angell of Pergamus is this, Apoc. 2.13. that dwelling where Sathans throne was, in dayes when ANTI­PAS Gods faithfull Martyr was slaine, yet hee had not de­nyed his Name.

Truth is, what comfort hath man in any dutie, till in it he may see something wherein he goes beyond an Hy­pocrite? Hest. 8.17. what Persian so prophane, that becomes not a lew, to enioy their freedomes and prerogatiues; with hardest termes to entertaine the Gospell? The Gospell with persecutions, is the priuiledge of Israelites in­deed.

The Argument is strong for Iobs vprightnesse against Satans cauils, when the fence remooued, which Sathan suggested to bee the hold-backe from Blasphemie, Iob 1.10, 11, 22. hee still continues in the feare of God. To loue naked Pietie, is no small signe of integritie; how much more to embrace and harbour persecuted Religion?

Ʋse. Our Touchstone let it be for tryall of integritie, wee haue most of vs giuen the Gospell entertaynment so far, as to become Professors and Hearers of it: no maruell: the times are times of peace; and with vs it is iustly [Page 59] matter of infamie and penaltie, to denie it audience. But thinke you if the Lord should send his fiery tryall a­mongst vs, as to our forefathers, he should finde faith on earth, loue of his Truth in our people? how many haue we mincing the matter, and setting the Lord his limits in matter of Religious Profession and Practice? so farre as may stand with their reputation, so farre are they for the Gospel; but what if thy Credit and Gods Truth come into ballance? shall thy Reputation sway more then loue of the Truth? Mat. 8.34. Gadarens, I dare say, had as much truth of Religion as thou. Some Pharises more; whose defect yet is noted in this, that they Ioh. 1 [...].42, 43 loued the prayse of men more then the glory of God. What should I speake of those whose professed resolution is, to burne for no Religion, which is to say, they are of no Religion; starke Atheists in life; their Religion meere Policie, a seruing of Times rather then of the Lord; for whom is reserued the Jude vers. 13 black­nesse of darknesse for euer?

A second circumstance of their fact, amplifying their prayse, is the ioy they felt and manifested in receiuing the Word, with those harsh conditions it was tendered vnto them; in much affliction, with ioy of the holy Ghost.

Obser. In our passage to the particular amplification of their prayse, me thinks I see offred to our notice, Difference of rankes amongst men, giuing way, and entertaynment vnto the Gospell. First, in the first we may range Matt. 13.21. our Temporaries, or rather Temporizers; that seeing they sayle secundo flu­mine, all things running current for the Gospell, are car­ryed full sayle to the profession of Faith; whom yet the least note of reproch, euen Thou Matt. 26.69. art of Galilee, makes readie to denie and abiure the Truth.

Secondly, farther they goe, whom reproches, the least afflictions, daunt not: and yet when the least spoile of goods, or hazard of libertie comes toward them, as Pauls Associates, 2. Tim. 4.16. forsake vs, betray, as much as in them lyeth, the cause of Truth.

Thirdly, there are, Paul intimates, amongst hypocrites, some halfe-Martyrs; in much affliction receiuing the Word, much, first, for varietie, Secondly, for greatnesse, Haue yee suffred Gal. 3.4. so many things in vaine? 1. Cor. 13.3. If I giue my body to be burnt, and haue not loue: his Hypothesis puts no­thing; yet halfe intimates, conuiction of iudgement may be so strong for truth, the terrours of the Almightie so forcible with Conscience in some Beleeuers, that death may be submitted vnto, rather then the Gospell denyed; by such as whose hearts were neuer warned with loue of God and his Truth; how tremblingly, and with what griefe of hart, suppose ye, come such to suffer, whom feare only of greater torments succeeding death, in case of de­nyall, makes to swallow vp inferiour feares of bodily tor­tures, and constant in auowing the Truth?

Fourthly, yea, amongst Hypocrites, may bee found men ambitious of suffering, ioying in the Truth, in af­flictions, perhaps for Truth sake: that Hypocrites Mat. 13.20. ioy in the Word, our Sauiour is witnesse; The Lord by Ezechiel tels of some, to whom hearing of the word taught by the Prophet, was as melodious Ezech. 33.32. Musicke: The nouelty per­haps affects them, as Athenians, or the deepe Mysteries, as curious scioli; or the promises mistaken to bee absolute, as Carnall Libertines. Why, not afflictions also for Truth, as Mercenaries in respect of the rewards promised? or as seeming pledges of sinceritie, as men willing to bee decei­ued; or as meanes to procure fame of constancie and cou­rage, as ambitious? Certainly, Paul more then intimates, that such feele the Heb. 6.5. powers of the World to come; As the de­sire of beatitude is naturall, though what it is, or how attayned Errours are infinite: so the knowledge and faith of true blessednes, may worke maruellously in men vnre­generate: and after a sort sweeten afflictions vnto them, out of naturall grounds: such as are, Num. 23.10. desire and hope to haue share in heauenly happinesse; at least out of carnall ambition, to leaue behind them fame of constancie and [Page 61] Martyrdome in the Church; as Heathens out of like de­sire to be immortall in the mouthes of Posterity, deuoted themselues, and ranne headlong into the iawes of death, to be enrolled amongst the Fathers and Tutors of their Country.

Fiftly, where then lyes the point of this peoples com­mendation? that they receiued the Word, First, in afflicti­on. Secondly, in much affliction. Thirdly, with ioy. Fourth­ly, and that of the Holy Ghost; so is that ioy termed, that is ministred by Gods Spirit; and thus differs for that na­turall, carnall or secular ioy of Hypocrites vnder the Crosse. The grounds of it are spirituall; such as are, First, that Christ and Phil. 1.12, 13, 14, 20. his Grace shall bee magnified in vs. Se­condly, that good that comes to the Church of God by our sufferings, as, First, confirmation of weakelings. Se­condly, occasioning aliens to enquire into the cause of truth, and after a sort preparing them to embrace it. Not, but that the Heb. 12.2. ioy set before vs, and the hope of immortalitie, furthers our ioy in afflictions, and sweetens to GODS Saints, the sowre of the Crosse; but that they see some further good, which more or as much affects them, as their owne comfort and saluation.

Vse. The large application of this point I spare, as halfe impertinent to these dayes of Peace: wherein taking vp of the Crosse to follow Christ, is amongst those duties in casu, which it sufficeth vs to performe, praeparatione animi; in the readinesse of minde: howbeit it shall behooue vs to ex­amine how wee stand resolued, in case the Lord should call vs to suffer for his Name; and how grounded our re­solutions are. How we are affected in the pettie Gal. 4.29. perse­cutions of Ishmael, the only tryall almost any of vs are called to endure. Cushites how many are there amongst vs? alike minded for Religion, 2. Sam. 16.18 as Cushi in matter of Politie. Their wisedome is to ioyne themselues to the preuayling side. Madnesse they thinke it to dye for any Religion. Subordinate Religion, and all to Policie, ma­king [Page 62] it a very Pedissoqua, a Lackey to their Couetous­nesse, Ambition, Epicurisme; yea, measuring truth of Religion, by more or lesse auayle, to compasse their pro­iects of prosperitie; as if Christ had changed his Cogni­sance, and the Crosse were no longer the Badge of a Christian: but temporall felicitie the surest marke of the Church.

What should I speake of our murmuring vnder the Crosse? and quarrelling at the dispositions of GODS Prouidence, as if that endlesse Wisdome had beene o­uer-seene in ordering vs by Acts 14.22. tribulations to enter into his Kingdome. A Strawberie way to Heauen had beene much better: and the greene Meddow in Cebes his Table, then these thickets of bushment, and ascent of craggie Rockes that lead to vertuous happinesse.

I confesse, we haue many ambitions of suffering; ioying in tribulations for the Catholike Cause, and that, which some call, the cause of the Gospell. Who maruels? when they haue thē sweetned to the sense of carnalitie, by them their portion is made fat, and their meat plenteous. Prisons they find affording more meanes of enlarging their Tem­poralities; then houses of greatest freedome; or Pulpits of largest Elbow-roome. In none of these find I a sam­ple to this patterne; yet are there, I doubt not, but can say they ioy in tribulations, because they see glory comes to GOD by giuing testimonie to his Truth; and good to his Church by confirmation of weakelings.

Obser. The particular now followes: In much affliction with ioy, &c. So true is it, that Gods Word receiued with an ho­nest and good heart, brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it; com­pare, Psal. 119.50.

Ʋse. And oppose it to the delicacie of flesh and bloud, and that scandall of the Crosse, deterring many after conui­ction to embrace the faith.

Obser. Note herewithall, the difference betwixt afflictions for [Page 63] sinne, and persecutions for Righteousnesse: those are iustly Deboras; these seldome or neuer want their comfort; vsual­ly are attended with ioy and reioycing. As 2. Cor. 1.5. our af­flictions abound, so also our comforts, if not in sense, yet e­uer in the cause.

How many causes of Ioy bring they to the soule!

First, we are hereby conformed to Mat. 5.12. Heb. 2.16. Iohn 15.19. 1. Pet. 4. the Prophets and righteous men that haue gone before vs: yea, to the Prince of our Saluation.

Secondly, they are pledges to vs of our Acts 5.41. choosing out of the World; and of our walking with a right foote to the Gospell.

Thirdly, of our more then ordinary Grace Rom. 3.4. wee are in with our God, when he chooseth vs to be his Champions.

Fourthly, meanes of how many gracious gifts? their exercise at least, and confirmation, and increase.

Fiftly, yea, 2. Cor. 4.17. worke to vs after a sort that inualuable Crowne of Glory.

What coward may not this encourage to resolution vnder the Crosse? his comforts are proportioned to his afflictions. Gods loue is neuer more plentifully Rom. 5.5. shed a­broad in our hearts, then in our afflictions for righteous­nesse: to say truth, what should dismay vs? Is it loue of ease? that is carnalitie. Doubt of successe? that 1. Cor. 10, 13. is infi­delitie? suspition of weaknesse? we know who hath said, his 2. Cor. 12.9. Grace shall be sufficient, and he perfits power in weak­nesse.

Prouided alwayes, as Peter giues the caution, or cause of suffering be good; If we suffer 1. Pet. 4.15. as euill doers, if but as busibodies, what thanke, or what comfort haue wee? if for the Name of Christ, happy are we: Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine, but the cause that makes the Martyr, said the Martyr Cyprian. Not to bee reuiled, or imprisoned, to lose liberty, liuing, no nor life, sorts vs to Prophets, that were before vs; except perhaps Priscillianists, and Donatists, and Trayterous Ie­suites, [Page 64] may be thought consorts of Prophets, but to suf­fer, as Prophets, for Mat 5.10. Righteousnesse. I know some men ambitious of suffering; I aduise them to prouide that their cause and calling too be warrantable. I cannot else warrant them comfort in their afflictions. I should tremble at the crosse layd on mee for sinne; and bee iea­lous of my strength, yea, in the best cause, where I had needlesly thrust my finger into the fire, yet would hope 1. Cor. 10.13. of issue to be giuen with the temptation, where I see good cause, and calling to suffer, for I know Him faithfull that hath promised.

THE connexion framed by others I motion not, thus I conceiue, the Apostle amplifies their faith and patience by the measures thereof: such were their proceedings therein, or rather such the specialtie of Gods fauour in the distribution; such, that though they came after others to Christ, yet became they presidents to their precedents; so richly endowed, that it might well beseeme their Ancients to make them their pat­ternes. The amplification stayes not there, but addes mention of the Churches whom they had out-stript; All that beleeued in Macedonia and Achaia. And because it might seeme strange, the notice of a Church so newly planted should so farre bee divulged; a greater wonder [Page 65] Paul mentions, no wonder but truth; In euery place where he came, heard he report of their Faith, though fur­ther remote then Macedonia their Countrie, and their Neighbour Region Achaia.

The particulars of their commendation here touched, are these, First, their precedencie in Faith to their Ancients the Churches of Macedonia. Secondly, the famousnesse of their gracious estate and practice. Thirdly, their propaga­tion of it to others.

Types. In gracious practices it is not enough to be follow­ers and of the company, but we should striue to become prece­dents and Presidents vnto others.

In Religion it should be, who may goe formost. That was the blessed state of Iohn Baptists times, the Matt. 11.12. Kingdome of heauen suffered violence, and the violent tooke it by force, it was who might throng first in for a share in the Gospel. As Souldiers at the surprizing and ransacking of some wealthy Citie, where the prey is made free, striue who may come first to the spoile; so was it in Iohns dayes, for this rich treasure of the Gospell; so should it be now. S. Paul for common gifts, giues charge to striue that wee may excell. And weigh these Reasons.

First, good and euill things haue their measure of gra­duall quantitie according to the greatnesse of their ef­fects. An euill thing the more it hurts, the more euill it is, and more damnable in the Ring-leader. A good thing, the more it profits, the better and more beneficiall to the first beginner: It much amplifies the prayse of Corin­thians compassion, that they were so forward, because their 2. Cor. 9.2. zeale had prouoked many.

Secondly, God hath pleased for our encouragement in this kind, to expound vs different measures of hea­uenly rewards, to be proportioned to our measures of grace and exercise thereof; that though none want his fulnesse, yet euery ones glorie is not alike abundant. The Disciple hath Matt. 10.41. a Disciples reward: The Prophet, the [Page 66] reward of a Prophet: as discrepant in the measure, as is excellently the imployment and worke of a Minister, aboue that of a Hearer.

Bernard. in Psalm. Qui ha­bitat, serm. 9. Sit licet elatis pariter omnibus vnus idem (que) denarius vitae reddendus aeternae; at in ipsâ tamen sicut stella à stella differt elucitate, & alia claritas solis, alia claritas Lunae, alia Stellarum: sic erit & resurrectio mortuorum: & quam­uis domus vna, diuersae tamen in ea sunt mansiones; vt vide­licet quantum ad aeternitatem & sufficientiam, & qui parum, non minoretur, & qui multum non abundet; quantum vero ad eminentiam & discretionem meritorum, vnusquis (que) acci­piat secundum suum laborem, ne quid omnino pereat quod in Christo sit seminatum.

Thus hath the great God of heauen beene pleased to excite our dulnesse; but behold a cursed modestie, no where more frequent then in gracious practice; wee still looke for a Leader that may first giue the aduenture, are both to be singular or ouer-forward in goodnesse. And they that in all other things like euen enuious emula­tion, in Grace and Pietie loue not to be emulous. In Riches whose couetousnesse desires not eminence? in honour what Haman would not be a transcendent? e­uen in lewdnesse men striue for peerelesse excellencie. It is a glorious stile amongst Drunkards, to be King of Good-fellowes: onely in Grace, any modicum is thought sufficient; here onely wee feare a nimium, Eccl. 7.16. to be iust ouermuch.

August. in Epist. 144. Humanam dico propter infirmitatem, saith Augustine, paraphrasing that place; This preariseth the Apostle, as hauing more to say, had the people beene able to beare it: for we owe more seruice to righteousnesse, then men vse to affoord vnto sinne: How happy were wee, if the streame of our ancient desires and paynes to sinne, were carryed in any measure of proportion to righteous­nesse! But how iust is the taxe laid on vs by our Sauiour, Luk. 16.8. the Children of this world are more wise; more eager, [Page 67] more any thing in their generation, then the children of Light!

It is true, I confesse, which perhaps is the hold­backe, the best measure of sound grace is sauing, the meanest place in Gods Kingdome, happinesse al suffici­ent: yet take this with you, hee hath no grace in sound­nesse that thinks he hath sufficient, nor shall hee find any place in that house of so Ioh. 14.2. manifold Mansions, that striues not to 2. Pet. 3.18. grow and excell in Grace, and in the knowledge and obedience of our Lord and Sauiour.

To whom they became Types is next expressed: To all that beleeue in Macedonia and Achaia; that, as ap­peares by their description here, were in CHRIST be­fore them.

Obser. So ofttimes it falls out that the latter in conuersion becomes the more excellent in Christian practice: Subitus calor longum vincit teporem, Hier. ad Paulinum de institut. Monachi that it may haue place here that our Sauiour said: There are first which shall be last, and last which shall be first. As in a race, ofttimes he that sets out last, outstrips the forerunner, and comes be­fore him to the Goale.

PAVL last called to Apostleship, yet not inferiour to the chiefe Apostles in measure of gifts, 1. Cor. 15.9, 10 in labours much more abundant: DAVID vaunts not himselfe, but magnifies the power of GODS grace in his vse of the meanes, when hee professeth, he was become Psal. 119.99. Nouissimus in ordine, primus in meritis est, Hier. quâ supra. wiser then his Teachers, and of more vnderstanding then they that were his Ancients.

1 Reasons are, some in the foregoers, that cast them behinde; perhaps, First, their high-mindednesse and conceit, that they haue alreadie attayned, whence is­sues neglect of meanes sanctified to their establishment and growth in Grace. Wee haue seene Nouices in Re­ligion, Smatterers in diuine Knowledge, presently become Teachers of their Teachers; scorning the An­cient stile of Gods people to be termed Disciples; they heare not to learne, but to iudge, as Criticks onely [Page 68] and Censors of their Ministers; maruell not if GOD plague such pride, permitting them to decayes: for his profession it is to Iam. 4.6. resist the proud, and to adde grace to the humble.

Secondly, withall they may be obserued, for inso­lent and contemptuous carriage towards their Inferiours in gifts, and disdayne, no lesse then scornefull, towards them yet left in the power of darknesse.

Thirdly and lastly, bearing themselues as men made perfit, and contented with that which they haue alreadie receiued; so respecting what they haue come vnto, that they forget Phil. 3.13, 14. pressing towards the marke.

2 Secondly, in the After-commers thus:

First, the greater loue of God seene in pardon of sinnes so long continued; whence issues greater ardencie of their loue to God, and zeale to doe him seruice. For they that are truely penitent, after they thorowly haue a feeling of their former sinnes forgiuen, become more thankfull to the Lord for his mercies all the daies of their liues: they Luk. 7.47. loue much, because many sinnes are forgiuen them. Experience hath oft found, the viler man before calling, and he that hath most earnestly persecuted the Saints of God, and the true Professors of the Gospell of Iesus Christ, in proofe the most feruent, when God hath once touched and turned his heart.

Secondly, perhaps also that addes spurres to their progresse, their late taste how 1. Pet. 2.3. gracious the Lord is, whom now they feele so sweet, that they thinke they shall neuer be satiate with the pleasures of his house.

3 Thirdly, And the LORD, whose disposition this is, would shew himselfe an absolute LORD of his gifts, bound to none, no not for good vse of gifts receiued, saue onely by free promise, that also wee may see the measures of Grace are in him absolutely to dispose, when as hee giues to the Mat. 20.14, 15 last as much, perhaps more, then to the first.

Ʋse 1 What euer the reasons be, the thing we are sure is true, and haue cause for our particular, many of vs, to lament: inasmuch as the cause of our casting behind is so apparent in our selues. How many haue wee seene at first entrance into Christianitie, peerlesse for pietie, and strict care to depart from euill? now befooling themselues for that too much precisenesse in moralities, and halfe of the mind, it was a delusion of the Deuill. Once thinking, the best dec­king of womanhood, 1. Pet. 3 4. Meeknesse and Humilitie; now doting vpon toyes and garish trifles in apparell, repen­ting that euer they carryed face of the Daughters of Sa­rah. Desirously imbracing all oportunities of hearing, now, as Felix in his trembling, Act. 24.25. putting it off to their times of leasure; so that Nouices and Petties in Christs Schoole, are become their betters in almost all gracious practice. I mention it, as PAVL, the Rom. 11.13, 14 power of his Apostleship a­mongst Gentiles, to see if by any meanes, I may prouoke them to emulation, that they may recouer their standing. Mee thinkes they should scarce looke on their Iuniors in grace, without this thought; How shamefull is it for vs their Ancients, not to hold pace with after-commers in gracious practice?

Ʋse 2 Learne not to insult ouer men as yet vncalled to state of Grace, and saluation: for, first, 1. Cor. 4.7. who hath discerned thee? Secondly, is not God Rom. 11.23. able to graffe them in? Third­ly, and they may proue thy Superiours in measure of gifts and holy practice: this people later in calling, become precedents to their Ancients in faith.

THe second branch of their commendation, is the propagation of the Truth, and sprea­ding the Word to others: whether by pub­lishing it to those with whom they had commerce in other Countries, as some conceiue, or by their obedience occasio­ning the world to take notice of the power and holinesse of that Word, that had wrought so mightily to their re­formation?

Obser. If wee take the first sense, it offers to our notice the propertie and duetie of all Saints, partakers of the heauenly vocation; desirously inuiting others to fellowship of that com­fort themselues haue tasted in the Gospell: passionately speakes DAVID, Psal. 34.8. Oh, taste and see how gracious the Lord is: with like affection see the Saints in new Ierusalem, Zach. 8.21. prouoking one another to seeke the Lord. The woman of Samaria no sooner hath glimpse of Christs Messiahship, but she is dealing with the Ioh. 4.29. men of her Citie to see and re­ceiue him: Like instances see Ioh. 1.42, 45. Act. 11.19, 20.

Ʋse. Like practice thinke by their examples commended vn­to vs, enforced by how many reasons? First, Compassion should teach vs to Jude 23. rescue them out of the fire. Secondly, the glorie comming to the grace of God by their saluation. Thirdly, the benefit thence accrewing to our selues, first, by increase Matt. 25.29. of our owne gifts: betwixt spirituall and earthly blessings this is one difference: in these, the more we impart, the lesse we reserue: in those, wee lose not by communicating, rather by enclosing and concealement to our owne priuate.

Secondly, our glorious Dan. 12.3. reward in Gods Kingdome be­comes the greater. And it is the priuiledge of that hea­uenly inheritance; it is not straightned to any by multitude [Page 71] of enioyers. If wee follow the other sense, this is the note: There is scarce a better meane to propagate the Gospell, and to fasten it on the affection of Aliens, then the obedience and san­ctitie of those that professe it. It is as the Cant. 1.3. Odours of Christs oyntment, with the fragrancie thereof drawing affections. Iohn Baptists austeritie and reuerend Matt. 3.5. sanctitie, drawes out Ierusalem and the Region of Iordan to heare him: euen He­rod hearing his fame, desires to heare him; and in Mark. 6.20. reue­rence of his sanctitie obeyes in many things. S. PETER at­tributes so much vnto it, that by 1. Pet. 3.1, 2. it, without the Word, A­liens, he thinks, may be wonne; preparatiuely at least, to thinke well of that doctrine, the fruits whereof they see to be so holy. And as nothing more obdurates Aliens in their infidelitie, then the 1. Sam. 2.17. profane liues of carnall Gospellers; so scarce any thing preuailes more to worke liking of the Truth, then the holinesse of those that giue it entertayn­ment.

Our duetie is to walke worthy of our vocation, that we may Tit. 2.10. adorne and winne credit to the Gospell that we haue vndertaken to professe, at least so prouide that the Word of 1. Tim. 6.1. God be not blasphemed by occasion of our diso­bedience. It is hard to say, whether Christians vnrefor­med doe more good by profession, or harme by their scandalous life.

To Aliens, I dare say, they bring more preiudice by their profanenesse, in hindering their conuersion, then they can procure good to Gods Church, by their naked profession. At the building of the Temple vnder Zerub­babel, their Aduersaries make semblance of Ezr. 4.2. helping for­ward the building, pretending that they also sought the Lord. Greater enemies Gods people had none to hinder the proceedings of the Temple, then these coloured friends, that offered to put hands to their holy worke. Neither know I any, whose courses are more preiudiciall to the enlargement of the Church, then those hypocrites amongst vs, that carrying shew of godlinesse, 2. Tim. 3.5. deny the power of it in their conuersation.

The last particular enlarging their praise, is the famous­nesse of their Faith. In euery place their Faith to Godward was spred abroad.

Papists lighting on like Rom. 1.8. commendation giuen to the quondam Church of Rome, desire vs to take notice of it, and thence would fayne inferre a necessitie of communi­cating with their now Synagogue of Satan, for their Faith was renowmed thorow the world: saith Paul any whit lesse of this at Thessalonica? yet how is the faithfull City become Isai. 1.21. an Harlot? miserum & fuisse foelicem: as miserable, fuisse fidelem.

Obiect. That they once had Faith, the Apostle giues testimonie, and we may not thinke them Reuolts from that Faith, ex­cept wee shew Authours, Times, other circumstances of their defection.

Answ. And that they might Rom. 11.22. fall from Faith, and lose the very fashion of a true Church visible, the Apostle as plainly in­timates: and to this Church giues as ample commenda­tion of Faith, as to that of Rome, which yet is now long since become a cage of vncleane birds; though it is hard for them to shew the time, and first Authour of their de­fection. Secondly, me thinks it should suffice, to manifest that there is a defection, by that wide discrepance, be­twixt their Faith now, and that commended by the A­postle, though circumstances of reuolt could not be eui­denced. Is any so mad, as to question whether his house burne, when he sees it on a flame, because he knowes not the incendiarie?

Obiect. In other Heresies the originals and such like circum­stances may be shewne.

Answ. First, that is not vniuersall. Secondly, a difference there is betwixt other Heresies, and those which Antichristia­nisme drawes with it in this respect. That is 2. Thess. 2.7. a mysterie of Iniquitie, secretly insinuating it selfe into the Church, vn­der colour of the mysterie of godlinesse. Thirdly, the Au­thours and Times of their defection in most particulars, haue beene shewne by our Diuines; see Philip Mornay his [Page 73] mysterium iniquitatis. PERKINS his Probleme. Centu­rie-writers euerywhere. Wee leaue them, and proceed to our instruction by this Text.

Your Faith is spred abroad, that is, the fame of their faith, so gloriously manifesting it selfe by the fruits in their life: That though the gift of Faith be not immediately seene, yet makes it selfe euident by the fruits of it. Else Iames had neuer said, Iam. 2.18. Shew me thy Faith by thy works: Suppose then these; First, Act. 15.9. Conuersion. Secondly, Rom. 10.10. Confession. Thirdly, Gal. 5.6. Compassion, &c. Conceiue it thus vnderstood: First, of Faith confirmed. Secondly, out of temptation. Third­ly, in some fruit or other. Of Ioseph yet a Nouice we find fayling in the point of confession: but haue reasons to thinke, his heart was in gracious measure purified, his life reformed: while temptation was vpon him, of feare to be Ioh. 12.42. cast out of the Synagogue, much weaknesse hee be­wrayes. Temptation once ouerblowne, and Faith con­firmed, hee shewes Ioh. 19.39. more courage for Christ, then the chiefe of his Apostles.

How then may we presume they haue Faith, in whom appeare fruits of nothing, but grossest Infidelitie? Timo­rousnesse, shall I say, to professe his Name, whom they boast to beleeue in? that might be imputed to the weake­nesse, and infirmitie of Faith, but crueltie towards Gods children; yea, to the children of their owne bowels; so insatiable addicted to intemperate Bowzing, Luxurious wantonnesse, all Vncleannesse, that amongst Infidell Pa­gans is to be seene more care 1. Tim. 5.8. to prouide for Families, more conscience to depart from euill. Faith, PAVL tells vs, Gal. 5.6. works by loue. The Councell at Ierusalem, Act. 15.9. purifieth the heart. Behold in these Boasters, such a faith, as neither feares God, nor reuerenceth Man, nor goes so farre as ciui­litie, or light of Nature, to purge the outward life from grosse and notorious sinnes. Shew vs thy Faith by thy works, or neuer make vaunt of Faith in thy heart, that by no outward euidence thou canst approue to the Church of God.

So that we need not to speake any thing. It seemes then, Pauls course was, where he came, to commend the faith and sanctitie of the people, amongst whom his Ministe­rie had beene effectuall.

Teaching vs that, there is place in our Ministery for com­mendation, as well as for reproofe, or exhortation. PAVLS Epistles abound with Prayses of the Churches to whom hee writes; and amplifications of their commendation by all circumstances. See 2. Cor. 8.2, 3, 4, 5. The great Shepheard of the sheepe, the Arch Doctor of the Church, omits not the Apoc. 2. & 3. due prayse of the Churches, whom he sharplyest reprooues.

1 First, It is an allurement tempered to the inclination of Nature; led with nothing more kindly then with cōmen­dation; how did Paul wind himselfe into the heart of A­grippa by this meanes? and drew him Act. 26, 27, 28 almost to bee a Christian. See also Philip. 4.8.

2 Secondly, It drawes on others 2. Cor. 9.2. to emulation of like pra­ctice, through holy ambitiō of like praise in Gods Church.

3 Thirdly, There is somthing herein that redounds to the glory and prayse of God. Commend Faith, in Charitie, Obedience; what commendest thou, but Gods Workes in his Children?

In this kind ye may obserue men faulting both wayes.

1 First, by flattery and vndue prayse, where is nothing prayse-worthy, as also by forbearing reproofe of palpa­blest sinnes. Hieronym. ad­uers. Pelagian. lib. 1. Pelagians, by Hieromes report, directing a Minister his carriage to the people, propound him this rule: Seruus Dei nihil amarum de suo debet ore proferre, sed semper quod dulce, & suaue est. A practice, saith Hie­rome, fitter for Heretikes then for the Lords Prophets; by such suauiloquentia, and Rom. 16.18. faire speeches, Heretikes are went to deceiue the hearts of the simple. There is a time, saith Paul instructing Titus, to Tit. 1.13. reprooue sharply; and so 1. Tim. 5.20. that o­thers also may feare.

2 Secondly, There is another fault on the other hand, in [Page 75] like sort to be auoyded; it is too much querulousnesse, for want of nothing, many times, but what in this life cannot be attayned: exact perfection. In so much that euery little blemish in the people, ouer-cloudes their many vertuous parts, that no notice is taken of them to commend them. The great God of Heauen, that God of pure eyes, more readily takes notice of the least good thing to commend and reward it; then of smaller sinnes to reprooue and punish them. The 1. Reg. 14.13. little goodnesse found in ABIIAH, amongst all the sonnes of Ieroboam, the Lord passeth not without mention, and recompense.

THE words haue this summe: they specifie the euidences which the Churches fol­lowed, in giuing to Thessalonians com­mendation of faith, they were two speciall fruits and effects of faith: First, conuersion. Secondly, expectation and patient wayting for Christ to come from Heauen. Their connexion is plaine with the last clause of the Verse foregoing: we need say nothing in your prayse; for they preuent our commenda­tion. Their entrance into this Church, vnderstand their first preaching of the Gospell, and the successe thereof.

Obser. The points of notice are these. First, Conuersion is an inseparable attendant and fruit of sauing faith.

No fruit of Faith, (sayth a new-fangled Teacher) but an antecedent and preparatiue thereto. Repen­tance [Page 76] goes before Faith. What meane you by Repen­tance? what by Faith? what prioritie or precedence vn­derstand you? in Nature or Time? The mans loue to play with ambiguities; laughes at the rule. Qui bene di­stinguit, bene docet. Thus conceiue. First, all Repentance presupposeth some Faith. Secondly, some Repentance goes before some Faith. Thirdly, sauing Faith is in Na­ture before sauing Repentance.

Of the first, Euen legall contrition, which is this mans Repentance, though absurdly he define it, a sight of our misery, presupposeth some faith; who mournes or is cast down with the terrors of the Almightie, that beleeues not the sentence true pronounced in the Law, and applyed to him? The people of Niniue beleeued God, Ion. 3.5. then humbled themselues in sacke-cloth and ashes.

Of the second, This Repentance goes before faith iu­stifying; that is before perswasion of Gods loue in the pardon of our personall sinnes. Yea, hath place in ma­ny, that perish in euerlasting despayre, as wee haue in­stance in Cain, and Mat. 27.3. Iudas, &c.

But if you speake of sauing Repentance, Repentance, as Paul cals it, 2. Cor. 7.10. to saluation neuer to be repented of; you must then vnderstand, that the gifts of Faith and Repentance are simul tempore; neyther afore or after other: the acts and exercise of the gifts, may you distinguish a prioritie of Nature, which belongs to Faith: though the truth is, the exercise of both is so coniunct, that it is hard for the Christian in whome they are, to distinguish which hath the precedencie in time; that it may haue place here that our Sauiour hath, the Luk. 17.20. Kingdome of God commeth not with obseruation, but as the Corne, Mar. 4.26, 27 growes vp, man knowes not how.

1 First, And weigh but these reasons; Godly sorrow for sin, 2. Cor. 7.17. the cause of Repentance presupposeth Faith; perswasion of Gods loue, and readinesse at least to pardon our sinnes. For can a man [...]eue for the offence of God, as it his of­fence, [Page 77] without perswasion of Gods loue to him in Christ? some of Heb. 12.17. ESAV his teares may drop from his eyes, that apprehends God onely as a terrible Iudge. Ingenuous sorrow and hearts griefe is peculiar to them, whom God hath bestowed his Spirit Psal. 51.12. of ingenuitie, and Adoption, to seale them to the Day of Redemption.

Secondly, And see, whether all the 2 Cor. 7.11. fruits of Repentance 2 reckoned vp by the Apostle, presuppose not Faith, and perswasion of Gods loue.

Thirdly, Why am I long to wash an Aethiopian? 3 whether is our vnion with CHRIST, or our Re­nouation first in Nature? Haue wee His Spirit to renew vs, before we are made members of his body? or is this vnion wrought without Faith? For shame, gull not Gods people with those Crudities of your addle braine; teach them the practice of Faith and Repentance; busie not their heads with these Niceties, that breed 1. Tim. 1.4. endlesse que­stions, rather then edifying in the faith.

My conclusion I resume; Conuersion is an inseparable attendant and fruit of sauing Faith. Conuersion vnder­stand the turning of the whole man from all sinne to all Righteousnesse. The whole man, Paul distinguisheth in­to these three members; the 1. Thess. 5.23. Spirit, Soule and Body; in all and euery of these is this Change wrought; to speake [...], it brings man from hatred of GOD to loue of God, from contempt of God to feare of God, from ig­norance of God, to knowledge of him. So, from loue of sinne, to hatred of sinne, from hatred of Righteous­nesse, to loue of Righteousnesse; from delighting in sinne, to grieuing for sinne: from practice of iniquitie, to practice of Pietie, &c. Not only from sinne to Righ­teousnesse; but from counterfeit righteousnesse to vnfai­ned Righteousnesse. There is malum opus, and malum ope­ris; Euill workes; and Isai. 1.16. euill in good workes. The Conuert puts away not only his euill workes, but the euill that is in his workes; the grosse faultinesse that, before Conuersion, [Page 78] claue to his best workes. Thus conceiue, it brings a man from meere sinnes, to contrary Dan. 4.27. vertuous practice: from an euill manner of doing good duties, to a forme more holy. Suppose, First, from Seruilitie, to Ingenuitie; Se­condly, from Formalitie, to Sinceritie; Thirdly, from Ciuilitie, to true inward Sanctitie.

1 First, In meere Naturalists, is obserued a seruile kinde of abstayning from euill only for feare of wrath, a mer­cenary kind of performing good duties; only for hope of reward. The same men conuerted, are swayed by loue of God to depart from euill; fearing to sinne not only for wrath, but in respect Hos. 3.5. of Gods goodnesse. Inclined to well doing, not only for reward, but for Conscience of dutie, glory Mat. 6.16. of the Commander, and 2. Cor. 5.14. thankefulnesse to his mercy.

2 Secondly, In fleshly Hypocrites, is easily obserued a forme of godlines; none more formally frequēt in Prayers and Sacrifices; nor seemingly stricter obseruers of Isai. 1.14.15. New-moones and Sabbaths. Conuersion so alters these Formal­lists, that they now more study to bee, then to seeme re­ligious.

3 Thirdly, Politicall righteousnesse was in some Hea­thens; is in some Christians vnrenewed; wrought part­ly by naturall Conscience, partly by ciuill Education. Sobrietie and Iustice they are obseruers of in a sort, for prayse of men; that scoffe at Pietie, and studie of true Puritie in GODS Children. The heart once turned to God, feelingly accounts Ciuilitie dung Phil. 3.7, 8, 10. and drosse; and longs after experience of the vertue of Christs death, to mortifie the sinnes were formally restrayned only; the power of his Resurrection, to quicken their hearts to new­nesse of life.

Whether this Conuersion presupposeth not Faith, e­tiam inimici sint Iudices.

Ʋse. Our wisdome it shall bee, by this fruit of faith to try the Truth of it, and in this tryall, let eye bee had especi­ally [Page 79] to these two things: First, to the Captaine or Dar­ling sinne; neuer thinke thy selfe a Conuert indeed, till the corruption that most swayed in thee before calling, grow specially lothsome and detestable vnto thee. Second­ly, next to thy grounds of departing from euill, thy manner of performing holy duties; By that said in the explanation, thou mayst direct thy selfe; whether thy feare of God be seruile, or ingenuous; thy seruice merce­nary, or son-like; thy Pietie formall, or sincere, &c.

And of their act in generall thus farre; they turned: the Text further intimates, First, the termes of their tur­ning; from what, to what they turned: from Idols to God. Secondly, the end or consequent of their turning; to serue God; where is subioyned a description of GOD, by two attributes, in opposition to Idols; the liuing and true God.

Of the first, It is required what an Idoll is.

Answ. The most generall and compendious descripti­on of an Idoll strictly taken, is this. An Idoll is a false god: The Antithesis in the Text applaudes the descrip­tion; God to whom they turned is the true God. Idols from which they turned, are thereby intimated to bee false gods. So Paul elsewhere in stead of Idols puts their Periphrafis; they are such as by Gal. 4.8. Nature are not Gods.

Idols are of two sorts: First, Creatures whether ima­ginary or reall inuested in Gods properties, actions, or worship. Secondly, the true God falsly conceiued.

Of the first, Thus vnderstand, whatsoeuer it is besides the true God, whereto men ascribe Diuine properties, a­ctions, or worship, that is to them an Idoll, or false god; there be that to Christs humane Nature attribute power to be euery where present; to fill Heauen and Earth: his humane Nature is, by this meanes, made an Idoll; be­cause, being a Creature, it is clad with that Diuine Pro­pertie, Immensitie. Scotus to Angels giues this power; without outward euidence or reuelation, to know the [Page 80] secrets of mens hearts. Angels are by this meanes made I­dols; because, being but creatures, they haue assigned them a Diuine propertie; to see in Mat. 6.4. secret, to discerne Ier. 17.10. thoughts, and to try the reynes.

Like thinke, when Diuine worship inward or out­ward, is giuen to any thing besides Iehouah. What euer that is, it is made an Idoll. Images adored with Diuine Worship; Saints inuocated, by this meanes are made I­dols: because Gods Worship is giuen them. And these yee may call Idols in Religion.

In respect of other Diuine Honour giuen to Creatures, there are Idols secular, as, Wealth trusted vnto, hauing supremacie of our loue & confidence, by this meanes be­comes an Idoll; which made Paul say, Couetousnesse is Col. 3.5. I­dolatry. No man was euer seene praying to his Pence: yet haue wee seene many putting 1. Tim. 6.17. confidence in their wealth more then in God. The rich mans goods are Prou. 10.15. his strong Citie, therefore his Idoll.

Of the second, The true God falsly conceiued or wor­shipped, by that meanes becomes an Idoll. Augustine enquiring the sense of Iosuah his charge to the people, Put away the strange gods that are amōgst you, thus discour­seth. Can we thinke they had at this time amongst them, simulachra Gentium? In no case, for they are said to haue Iosh 23.8. cleaned vnto God.

And if they had had amongst them such grosse Idols, after so many threatnings of the Law, so many Iudge­ments executed vpon their fathers; is it likely the Lord would so haue prospered them in their Warres against Canaanites? when hee so forsooke them for one A­CHANS theft in the accursed thing? what then is his mea­ning? August. in Iohn: quaest. 29. Propheta sanctus, saith AVSTINE, in cordibus eo­rum cernebat cogitationes de Deo alienas, à Deo, & ipsas ad­monebat auferri. Quisquis enim talem cogitat Deum, qualis non est Deus, alienum Deum vtique & falsum in cogitatione portar: Strange conceits of God, too too abhorrent [Page 81] from the nature of God, they carryed in their minds; these were the strange gods, the Prophet commands to be put away. For whosoeuer conceits God otherwise then he is, carryes in his thought an Idoll, a strange and false god. Thus say wee truely, the Heathens worshipping an abso­lute God out of the Trinitie, worship not God, but an I­doll of their owne braine.

We haue seene what Idols are: The commendation of this people is, that they turned from them, and thereby e­uidenced the truth of their Faith. Our duetie is from their commended practice, as Iohn prescribes it, to 1. Ioh. 5.21. keepe our selues from Idols, a point confessed: yet thinke not, it is for nothing, the charge is so often renued, and enforced on Gods people. No doubt the Lord saw our propensi­on is strong to Idolatrie, that hee so strictly and often vrgeth the charge. They must Deut. 12.2, 3. ouerthrow their Altars, burne their Groues, hew downe their Images, abolish their very names out of their places. Deut. 7.2, 3. Make no league of ami­tie with Idolaters, nor reserue the instruments or Isai. 30.22. or­naments of Idols, but cast them away with extremest de­testation.

Their stile in Scripture is abomination, stercorei Dij; a terme so base and stinking, to teach vs so to lothe them, as those excrements that cast out most lothsome and noy­some stench into our nostrils.

Hence also hath GODS Spirit so carefully recorded Histories of Gods vengeance vpon Idolaters, that wee might tremble 1. Cor. 10.6, 7 to fall by like disobedience, lest wee incurre like heauie wrath and vengeance of God.

What remaynes for vs, but to be exhorted, more and more to flie from Idols and all communion with them? If thou haue left their worship, thinke it not sufficient; abandon their names, their instruments, their orna­ments, thinke thy faith and loue towards God encrea­seth, as thy hatred of Idols, his riuals, encreaseth in thee.

What 2. Cor. 6.14, 16 communion hath light with darknesse, Christ with Belial, the Temple of God with Idols?

What need, may some say, this exhortation? wee haue long since renounced Idols, and ioyned our selues to the true God. Vtinam. But, to say little of our people, which as the Iewes in IEREMIE, measure Religion by their Ier. 44.17, 18 belly, and because in times of Idolatrie, things as they thinke for this life, went better with them, hang Rome-ward still in their affections; who sees not how fauourably men beginne to thinke of the Church of Rome? Images with Doctrine may well enough bee re­tayned, that is, stumbling blocks laid before the eyes of the blinde, so we crie, Take heed. And Politicians many are of opinion, there may be a reconcilement of the two Religions: so may there, I dare say, of light and darknesse, of Christ and Belial, of God and the Deuill, as well as of Christ, and Antichrist, Christian Religion, with Antichristian superstition.

But let vs remember what wee heard in the explana­tion: there are secular Idols, as well as Idols in vse of Religion; as much to be fled from, as Heathenish or Popish Images.

There are some, saith Paul, that make their Philip. 3.19. belly their god. What are Drunkards, but grosse Idolaters? sacrificing their Patrimonies, their Health, their soule to Bacchus?

There be that serue Mammon, make wealth their god, offering bodies and soules to the Deuill to get wealth; Religion, Faith, Obedience, all must be sor­ted so, as may suite with our intentions for riches: GOD shall bee forsaken, Body wasted, Conscience wounded, Soule damned; and all to get treasure. Belo­ued, thus thinke: Hee is as much an Idolater that prefers his wealth, before obedience; his pleasures, before Gods seruice; as he that Isai. 44.17. falls downe to a stocke, and saith, Deliuer me, for thou art my god.

Followes the terminus ad quam, to God. It is not enough to forsake Idols and their worship, except wee cleaue to the true God, and zealously addict our selues to his seruice. Therefore said IOSVAH, Put away your strange gods; Iosh. 24.14. and seeke the Lord; feare the Lord, and serue him in sinceritie and truth. As in other par­ticulars of Repentance, it sufficeth not to flie from euill, except Isai. 1.16, 17. we cleaue to the good: so thinke in this.

Amongst the Heathen were some that scoffed at I­dols, but were starke Atheists: as that Dionysius dealt with Esculapius golden beard, plucking it off with this scomme, No reason the sonne should be bearded, and the father beardlesse; and stripping Apollo of his golden coate, hee clothes him in wooll: It was lighter for Summer, warmer for the cold of Winter: what oddes I wonder, betwixt this Atheisme, and that Idolatrie?

A like sinne is notorious in many of our people, profes­sing they are no Papists, being farre worse, flat Atheists in life, practising no Religion at all. Great men they thinke themselues, that they inueigh against Poperie, though meane while they liue in grosse ignorance of God, and contempt of his pure worship.

How much better were it to continue Papists, then to lose all sense of a Deitie? to liue without all dread of God, and feare of his holy Name? Though it bee true, there is no hope of the saluation of an obstinate Idola­ter: yet this, I thinke, as true, that as Christ speakes of Sodome and Gomorrhe, their state in iudgement is more tolerable then the state of vnthankfull Cities; so the damnation of Idolaters is much more easie, then that of Atheists. Thou that abhorrest Idols, Rom. 2.22. committest thou sa­crilege? Thou that scoffest at Poperie, fallest thou into Atheisme?

To say in a word, In turning from Idols, two extre­mities are obserued.

First, flying Idols, and falling to superstition: that furious [Page 84] Iehu, destroyes Baals Altar and Priests, yet 2. King. 10.28, 29. departs not from the cleanlier Idolatrie of IEROBOAM. Our people haue left Image-worship, yet retayne their fathers Tra­ditions.

The second is, turning from Idolatrie, but degenera­ting to meere Atheisme, if not in opinion, yet sure in pra­ctice. How many know we scoffers at Poperie? as great deriders of pure Religion? laughing at Traditions, yet ignorant of Gods rule of worship?

My Brethren, what auayles it to leaue Idols, if you cleaue not to the true God? to abhorre strange gods, and to worship none? to detest superstition, and to practise profanenesse? I dare say, there is more hope of saluation for the grossest Idolater, then for the Atheist, though such but in life; the one hath some conscience to be wrought vpon, some sense of a Deitie to affright; the other is with­out God in this world, therefore without hope of a better state in the life to come.

Obser. The end and issue of their conuersion, To serue the li­uing and true God. Be like then God cannot be serued, till I­dols be forsaken: Matt. 6.24. Yee cannot serue God and Mammon. When the people professed to Ioshuah their purpose to serue God, IOSHVAH replyes: Ios. 24.16, 19 They could not serue him. What is his meaning? Augustin. quâ suprâ. saith Augustine: not with that per­fection, that beseemed Gods Maiestie: or, secondly, not without Gods grace assisting, and enabling them, as if his purpose were to checke their presumption. Better thus, as later Interpreters expound; supposing they retayned their Idols, they could not acceptably serue God: there­fore presently subioynes IOSHVAH: If yee will in­deed serue the Lord, Ios. 24.23. put away the strange gods, that are a­mong you, and incline your hearts to the Lord God of Israel. To like purpose said the Apostle: 1. Cor. 10.21. Yee cannot drinke the cup of the Lord, and the cup of Deuils; nor be partakers of the Table of the Lord, and of the table of Deuils. Intimating as great Antithesis, betwixt God and an Idoll, as betwixt [Page 85] God and the Deuill; betwixt honouring of an Idoll, and of God; as betwixt worshipping God, and worshipping the Deuill.

Vse. Two sorts of people are here reproued: First, they whose hearts are diuided betwixt God and Idols, as Is­raelites vnder ELIAS, 1. King. 18.21. betwixt God and Baal: as the Samaritan Colonies, who would 2. King. 17.33. feare the Lord, and with­all serue their owne gods; as Iewes in Zephanies time, were wont to sweare by Iehouah, Zeph. 1.5. and by Melcom: as they a­mongst vs, that sowre our pure Religion, with the Lea­uen of Popish superstition.

The second are they, that halfe share themselues be­twixt God and Idols; their Conscience they reserue to God, their knee they bend to Baal: an 1. Cor. 8.4. Idol they know is nothing; yet to this nothing, they prostrate their bodies; Gracing idolatrous Masses with their presence, and hol­ding all semblances of outward reuerence with the most deuout Masse-mongers: As our curious, or couetous Trauellers. Let them reade Pauls censure of such practice, 1. Cor. 10.20. and tremble to continue it.

There remaynes in this clause the description of that God, who alone is to be serued, in opposition to Idols. The Antithesis is remarkable, shewing the wide differences betwixt our God and Idols.

Obser. First, Idols are liuelesse, Psal. 115.5, 6, 7. they haue eyes and see not, eares and heare not, feet and walke not, hands and handle not: as Ioash scoffes at Baal, to calme the tumult and turbulencie of his zealous worshippers; If he be a god, Iudg. 6.31. let him plead for himselfe: they are not able to auenge their contempt vpon those that wrong them. As for our Psal. 33.13. God he is in hea­uen, his eyes see, his eye-lids trie the children of men: he hath life in himselfe; giues life to the creatures; auengeth him­selfe on them that prouoke him; saues such as trust in him.

Secondly, hee is the true God. Truth vnderstand, not that he shewes in his Assertions or Promises, but truth of his Nature: hee is very God, that hath in him truth and [Page 86] substance of Deitie. Whereas Idols are 1. Cor. 8.4. nothing in the world, nothing of that Idolaters conceit they are, hauing nothing of the diuine Nature, which their worshippers a­scribe vnto them: see 2. Reg. 19.18.

Me thinks then wee should not choose but ioyne with Ioshuah in his choice betwixt God and Idols; If others will needs serue wood and stone, the worke of mens hands, yet Iosh. 24.15. we and our houses will serue the Lord, the liuing and true God, that is Iam 4.12. able to saue and to destroy.

The second fruit and euidence of their faith followes. It is, their patient wayting for the comming of Christ.

THat act of theirs let vs first take notice of, and then see the description of the matter of it: First, by his Relation: secondly, Adiunct: thirdly, Effect.

The word in Pauls sense, as I conceiue it, implyes three things, [...]. euery of them a strong euidence of faith in this people. First, hopefull expectation, and, as Peter cals it, looking 2. Pet. 3.12. for the blessed appearing of Christ to Iudge­ment. Secondly, Contentment with the delay, in Dauids phrase, Psal. 37.7. tarrying the Lords leisure. Thirdly, patient conti­nuance in the seruice of God, and enduring all afflictions wayting thereon, notwithstanding the reward be long delayed.

How forcibly from euery of these is inferred the pre­sence of Faith? of the first: hopefull expectation of Christs comming to iudgement. Can it be where is not perswasion of reconciliation with God? who is there, but, as Foelix, Act. 24.25. trembles at the very mention of Iudgement to come, so long as he hath conscience of sinnes, and wants assurance of the pardon of them? O Death, O Iudgement, how bitter is the remembrance of thee to a man liuing in his [Page 87] sinnes? how desires hee to haue all mention and thought of it buryed? how is hee astonished in the serious appre­hension of it? what maruell? while he apprehends Christ only as a seuere Iudge, 2. Thes. 1.8. comming to render vengeance to them that know not God, and disobey the Gospell. I neuer wonder at our faithlesse people, distasting in our Ministe­rie nothing so much, as the doctrine and terrour of the last Iudgement; poore faithlesse impenitents, they know not their peace with God; nor while they practise, can they beleeue pardon of sinne. That once obtayned, how welcome should not the mention only, but the day be? the Luk. 21.28. day of Redemption, and full deliuerance from sinne and miserie. Well therefore may wee make this hopefull expectation of Christs comming to Iudgement, a worke and fruit of Faith.

See we the second branch: wayting the Lords leysure, and that with heartie contentment. This is apparently a fruit of Faith; whether we consider, First, the generall descrip­tion of it as it is in practice of Saints: Secondly, or the great opposites of contentment, which onely Faith ma­sters. He that beleeues, Isai. 28.16. makes not haste, that is, is conten­ted to wait the Lords leysure for deliuerance; proportio­nally, for all blessings that he hath promised; but weigh especially the many impediments of contentment, wee shall confesse it is a worke of extraordinarie faith, com­paring the miseries Gods children here feele, with the freedome Christs comming brings with it. First, what a vexation is it to Gods children to dwell in the world, as 2. Pet. 2.8. LOT in Sodome? where what they see and heare, is wel­nigh nothing but vanitie, and vexation of Spirit Psal. 120.5, 6.. Wo is me, said DAVID, that I am constrayned to dwell with ME­SHECH; and my Soule hath too long dwelt with him that hateth peace: When withall a man considers what accom­panies Christs second comming; separation Mat. 25.32. of Goates from the Sheepe, gathering all that Matt. 13.41. offends out of his King­dome, must it not be acknowledged great faith that works [Page 88] contentment? Secondly, adde vnto this, consideration of other afflictions, the portion of Gods children in this life, though, when we compare them with the glorie that shall be reuealed, we cannot but say with AVGVSTINE; Hic vre, hic seca, vt in aeternum parcas; yet when we medi­tate the promise of Apoc. 14.13. resting from our labours, and & 21.4. hauing all teares wiped from our eyes, doe we not sometime wish in our weaknesse, that Will of GOD, for protracting our troubles, altered? and what but Faith can calme our dis­contentment? Thirdly, but that miserie of miseries, the remaynes of sinne, the rebellion of nature against grace, whom doth it not in a holy manner discontent? who blames Paul if hee Rom. 7.24. crie out for deliuerance, or any for hastening of our full deliuerance? who had not rather, if the Will of GOD were so, presently exchange ne­cessitie of sinning for necessitie of obeying; infirmi­tie for power, imperfection for perfection of righte­ousnesse? yet Faith teacheth to rest contented with this Will of God, and what but Faith can doe it? and this perswasion that euen this delay workes some way to our good.

Thirdly, the last thing in this wayting, is, Conti­nuance in Gods seruice notwithstanding afflictions be our portion; and the promised recompence so long delay­ed. I should haue faynted in my affliction, but that Psal. 27.13. I verily beleeued to see the goodnesse of the Lord in the Land of the liuing.

And looke to the present condition of GODS Saints, it shall be found oft such, that they must be­leeue one contrarie in another; that there is a reward for the righteous, when they feele nought else but mi­serie: that God forsakes not, when hee forsakes. What can make vs in that state hold out our holy courses? but Faith and perswasion of GODS Truth, and loue and power to doe exceeding abundantly aboue all that wee can aske or thinke; yea contrarie to all that wee can see, or [Page 89] feele: And this made Paul say, Wee 2. Cor. 5.7. walke by faith, not by sight.

Ʋse. Let vs by this, as by former euidence, examine truth of our faith: It is a precious vertue where it is in sound­nesse; but in opinion of it, how many are deceiued? In the last particular, let vs lay our search. Let mee say to you, as Paul to AGRIPPA, King AGRIPPA, belee­uest thou the Prophets? Beloued Christians, beleeue you in the Lord Iesus? I would I could answere my selfe for you, as Paul doth for Agrippa, I know you beleeue. But this once I know, as SALOMON: Euery man will boast of his owne righteousnesse, of his faith, Prou. 20.6. but where may wee find a faithfull man, a true Beleeuer? I will tell you how you shall know them.

Seest thou a man holding his course steddy in Chri­stian practice, though hee meet with afflictions neuer so many, for the hope sake layd vp for vs in Heauen? say of him in thy Charitie; That man hath faith; feelest thou in thy selfe that stedfast and vowed resolution; though the Lord should prolong thy life to the Comming of his Sonne to Iudgement, and in all that time presse thee with afflictions; yet for that hope sake, so farre from enioying, thou resoluest to cleaue to thy God? blesse God for the gift of faith; to thee, I dare say, it is Philip. 1. vlt. giuen to beleeue in the Lord Iesus.

Search euery man his heart, how in this particular it is affected. Infirmities in practice wee shall find many: re­solution in the mayne, if wee finde, Lord, what comfort haue wee? I leaue it to euery mans serious examination; wishing to you all this peoples measure of Faith, in hope­full expectation, patient wayting for Christs Comming; firmest resolution to breake thorow the temptation of long delay, notwithstanding afflictions that accompanie Gods seruice.

Obser. The place is whence Christ expected to come, where he yet resides, is next intimated from Heauen.

Obser. Belike then this Iesus is now resident in Heauen, and so shall be in respect of his humanitie, till Act 3.21. the time of consumma­tion. The Heauens must contayne him till the time that all things bee restored. Col. 3.1. Aboue, Christ now sits at the right hand of his Father, from Phil. 3.20. Heauen wee looke for the Sauiour.

And is it not strange, men in so many things ortho­doxe, should dreame of Christs bodily presence perpetu­all vpon Earth? And that his humane Nature, as his Deitie, fils Heauen and Earth? what then is become of that himselfe spake in the dayes of his flesh? The poore yee shall haue alwayes with you; Mat. 26.11. Me not alwayes. And, It is expedient for you that I Iohn 16.7. goe away. How is it that the Scriptures send vs to seeke him in Heauen, and thence to expect him?

Forsooth, visibly, hee is in Heauen; inuisibly, euery where. Belike then, his Ascension into Heauen is nothing but his vanishing out of our sight; hee neuer left the Earth, but only vanished, like some Phantasme, out of his Disciples sight: Let vs bee content with the simplici­tie of Scriptures; and seeing they teach vs to looke for him from Heauen; thence let vs exact him.

His description followes, First, by his adioyned raysing from the dead; inserted, as an establishment of that hope, notwithstanding his death. Secondly, but specially by his effect, as comfortable as any is or can be to vs, na­turally the Children of wrath. Wherein consider wee, First, his action; deliuerance or rescue. Secondly, the propertie he hath in it: Iesus who deliuereth. Thirdly, the persons deliuered, vs: the misery from which he deliuers: from the wrath to come.

Iesus who deliuereth; It seemes then his propertie in communicable to deliuer vs from Hell: No Creature in Hea­uen or Earth is therein sharer with him. There is no name giuen vnder Heauen by which we can be saued, saue Act. 4.12. onely the Name of Iesus, him hath Rom 3.25. God proposed to bee the propi­tiation: [Page 91] him hath God the Father John 6.27. sealed, and sent with commission to the worke. Vnderstand it by way, First, of Merit. Secondly, Efficacie. Thirdly, Aduocation.

The necessary conditions required to our deliuerance, performable by no Creature, proue it. First, Rom. 3.26. yeelding full satisfaction, euery way equiualent to the offence of God: which none but a person of his excellencie could per­forme. Secondly, Heb. 1.14. rescuing vs out of the power of Satan, who had vs, as Gods Iayler, deliuered to bee tormented: a rescue possible to none from that Mat. 12.29. strong man armed, but this Sonne of God stronger then hee, his priuiledge and prerogatiue Royall it is, to deliuer vs from the wrath to come.

Ʋse. Iesuites assume their Name of Iesus; and differ by their order from others in specialtie. First, of imitation. Secondly, of endeuour to promote the honour of Iesus, in sauing soules of Gods people. Will you see how they honour him? they rob him of his Royall prerogatiue of being Mat. 1.21. Sole Sauiour of his people from their sinnes. As they haue erected their Head to bee a Counter-Christ; so thousands of others, to be Counter-Iesuses.

So many Saints, so many pettie Sauiours they haue made; to share with our Iesus, in this honour of sauing soules from wrath. Iesus deliuers only from wrath eter­nall; Iesuites Saints, by their ouer-flowing righteous­nesse, from temporary wrath in Purgatorie. Yea, so ma­ny Christians, so many Sauiours in part of themselues, as if Christ had payd but part of our price; merited some­thing towards our abilitie of sauing our soules from the hand of Hell. I say not much on this occasion. But sure I am, what euer comes vnder the Curse of the Law, from that Christ Gal. 3 13. redeemed vs by being made a Curse for vs, and that not by vs, but Heb. 1 3. by himselfe; bearing 1. Pet. 2.24. our sinnes in his body vpon the tree.

Let vs carefully preserue this honour vntouched to our Iesus. Manie Popish Errours may bee holden with­out [Page 92] remedilesse perill of damnation. In this point who so is Popish, or Iesuiticall; let him feare lest hee forfeit his share in this blessed Deliuerance.

The act it selfe followes; Deliuerance or rescue.

Quest. How workes hee our Deliuerance?

Answ. First, Merito. Secondly, Spiritu; is the compendious answere. Thus vnfold it.

1 First, he subiects himselfe to enduring that wrath wee had by our sinnes deserued, that in the act is past, in the vertue permanent.

2 Secondly, he giues his Spirit to worke Faith, to make vs capable of this Deliuerance, according to the tenour Ezech. 36.27 of the Euangelicall Couenant.

3 Thirdly, by the same Spirit hee Ier. 32.40. puts his feare in our hearts, and causeth vs to walke in his Statutes.

4 Fourthly, defends vs from temptation, 1. Cor. 10.13. 2. Cor. 12.7. or protects vs in temptation, that the issue may be comfortable.

5 Fiftly, In our fals of frailtie, 1. Iohn 2.1. intercedes for pardon; sup­peditates Grace, by renewing acts of Faith and Repen­tance. Finally, protects and safegards vs from the rage of Satan, that that 1. Iohn 5.18. euill fasten not on vs, to depriue vs of Sal­uation. Thus doth our Iesus deliuer vs.

Ioyne hereto consideration of persons sharing in this Deliuerance: Vs.

Vs, in this question, hath a double Antithesis, one vnto Angels, another to men; vessels of wrath: both would be weighed, the better to prouoke to thankefulnesse. Hee tooke not vpon Heb. 2.16. him Angels, but the seed of ABRAHAM. Not Angels, their nature hee assumed not, nor sustayned their person in suffering: they fell irrecouerably, and suffer the vengeance of eternall fire.

That is not all the specialtie of his Loue. Mans Na­ture hee assumed, but doth hee deliuer all Mankind? not sure in the issue; nor, I dare say in his intention.

Therefore see euer restraints annexed in the Word of God. Vs, saith Paul, Rom. 5.14. whom he cals, whether Iewes or Gen­tiles. [Page 93] Vs, that beleeue them, that God Iohn 17.9. gaue him out of the World. Vs, saith PETER, whom hee hath redeemed 1. Pet. 1.18, 19 from our vaine conuersation: more, or other then God hath chosen, haue no share in this happy Deliuerance. And these restraints are current in the Word of God.

Two other, others haue made: one, Iewes in their en­uious Pride; another, infirme Christians in their igno­rance or weaknesse.

They forbid vs to 1. Thess. 2.16. preach to Gentiles that they may be sa­ued; at no hand endure speech of turning Act. 13.46, 50 to the Gentiles: yet are they all Abrahams seed that follow his faith. A­BRAHAM was iustified Rom. 4.10, 11 before circumcised. A signe, said the Apostle, that to the vncircumcision also was intended the blessing of ABRAHAM. If Paul seeme a Iudge incompe­tent; saith Isai. 8. Let Rom. 15.9, 10 11, 12. Gentiles prayse God for his mercie. And againe, Reioyce, ye Gentiles, with his people. And againe, He that shall rise to raigne ouer Gentiles, in him shall the Gen­tiles trust.

A second causlesse restraint, is that Gods Children make in their weaknesse: thus, vnder this (Vs) come Be­leeuers, none but such as ABRAHAM, that are fully as­sured and neuer doubt of their Deliuerance: none but such whose sanctification admits no interruption, nor scarce euidence of imperfection, by particular fals of In­firmitie. What then shall become of the generation of the Iust? whose doubtings and frailties are recorded in Scripture? yea, as Disciples in another case; Who then can bee saued? Better things is the Apostle perswaded of many weaklings; and speakes more comfortably to wea­rie soules. They are all in compasse of ABRAHAMS Couenant, that walke in the Rom. 4 12. steps of ABRAHAMS faith; yea, though they bee not able to keepe pace with him. Be mercifull, said NEHEMIAH, to them Nehem. 1.11. that desire to feare thy Name; that would faine flye from euill, but cannot, as they desire, being clogged with the flesh. Who shall deliuer me, sayd the Apostle; me, whom sinne Rom. 7.23. leades [Page 94] captiue in particulars: I thanke my God through IESVS CHRIST. And there is no Rom. 8.1. condemnation to them that are in CHRIST IESVS, not walking after the flesh, but after the Spirit; though in particulars flesh preuayle to misguide them.

Vs then, that hee hath called; vs, that beleeue in any measure, so wee striue to grow in faith, and bewayle our infidelitie; Vs, that would doe good, and endeuour to fly from the corruption in the World through lust; yea, though wee reach not that height of Faith and Obedi­ence that wee desire and striue for: Vs our Iesus hath deli­uered.

From what misery? from the wrath to come. A phrase of speech not frequent in the Scriptures, what it compri­zeth let vs heare, and feare, and doe no more presumptuously. Our Sauiour seemes to explaine it, when he termes it, the Mat. 23.33. damnation of Hell: vnder it comes vsually poena damni, & poena sensus: the losse of the good things prepared for the righteous; the painefull euils whereinto the damned are plagued.

Mat. 25.41. Perpetuall separation from the glorious presence of God and his Saints: irrecouerable losse of those ioyes, that neither eye hath seene, nor eare heard, nor the heart of man conceiued: a little of them felt in this life, the taste of them in peace of Conscience, and ioy of the Holy Ghost, how seemes it a little Heauen vpon Earth? how tortures it Gods Child for an houre to lacke? how much more dolefull is the perpetuall and hopelesse losse of them, that they all incurre who share not in this Deliue­rance? as our Sauiour said, Luk. 13.28. What wayling and weeping and gnashing of teeth followes then in the damned, to see A­BRAHAM, ISAAC, and IACOB, and all the Prophets clad in the glory of Gods Kingdome, and themselues shut out of doores?

To leaue what they lose, consider what they feele; tor­ments and anguish intolerable, see how Gods Spirit [Page 95] hath pleased to expresse them. Though no earthly thing be sufficient to expresse the anguish of it; yet resemblan­ces are chosen of things most bitter to sense, thereby to acquaint vs something with the grieuousnesse of it.

To mans sense, nothing more sharpe then fire; of fires, none more scalding then that of Brimstone; It is fire, fire of Brimstone, Apoc. 21.8. a Lake that burnes with fire and Brimstone, for euer before the Throne of God.

It were something yet, though the paine bee extreme, if there were hope either of end or mitigation. But these torments admit neyther, they Iude 7. suffer the vengeance of eter­nall fire; they goe cursed into euerlasting fire; the Worme dyes not; and the fire goes not out. The Tor­mentors are Spirits; therefore immortall: the tormented as immortall in body and Soule; the fewell neuer fayles; a Isai. 30.33. Riuer of Brimstone there is continually streaming, for euer to keepe it burning; the breath of the Lord is as Bel­lowes to blow it.

Yet if some intermission or mitigation might be ob­tayned, it were something; but heare the Glutton in Hell; I am horribly tormented in this flame, but so much wa­ter as Luk. 16.24. in tip of the finger LAZARVS might beare, to coole his tongue, is begged; and not obtayned. Mercilesse A­braham, may some Wretch say: nay, mercilesse Glutton to the pore Lazar, and more mercilesse to his owne soule. It is iust with God, there should bee Iam. 2.13. Iudgement merci­lesse, to such as would shew no mercy to their brethren, nor to their owne soules.

The extent of the torment, makes it yet more grie­uous. No part free, eyther in soule, or body: open their eyes; what see they? but Deuils to torture them, or o­ther damned tormented with them? perhaps, Wiues and Children, through their negligence, or cursed example, brought into the same place of torments. Open their eares, what heare they but bitter weeping and wayling, howling and yelling, after the manner of Dragons, [Page 96] for the great wrath of GOD iustly fallen vpon them? would they flye? they are in Prison, in Chaines, in Dark­nesse. Would they dye? they cannot, they are immortall. Would they supplicate to the Iudges? hee is iustly inexo­rable: he called, and they refused: therefore he Pro. 1.26. now laughes at their destruction. Would they thinke of any thing to cō ­fort them? they haue no leasure for torments, their sin­full pleasures remembred, torture their Conscience; the good things inioyed, adde much to their anguish. What should I say more? If a man can thinke of any thing that may be tormenting, if of any circumstance that can aggrauate torment; thus let him thinke; it is little, all too little, to expresse the torments and anguish, that comes vnder this terme, of the wrath to come.

From this wrath to come, our sweet Sauiour, our blessed Iesus hath deliuered vs. To grow towards some profitable vse-making of this point; let vs something more parti­cularly inquire, who they are that come vnder this Vs, the rather, for that this Grace, for the very enioying of it, is thought so vniuersall, that the prophanest Mis­creant dares prattle of his portion in it.

Vs, say Libertines, whosoeuer are members of the Church; vs all that are in the Church visible. That were well for Capernaites; And yet saith our Sauiour, Easier shall it bee for Sodome and Gomorrhe at the Iudgement, then Mat. 11.24. for Capernaites: though members of the Church visi­ble. And it is not to bee doubted, but that as the grace offred, and contemned, hath beene greater to men in the Church; so haue they heauier damnation, then many out of the Church.

Briefly: vs that beleeue, vs, hee hath deliuered from the wrath to come, vs that obey him: hee is Authour of saluation to all Heb. 5.9. that obey him. vs, that he hath purged to be Tit. 2.14. a pecu­liar people to himselfe, zealous of good workes: vs hee hath deliuered from the wrath to come. For all faithlesse, diso­bedient, impenitent Sinners, on them Iohn 3 36. the wrath of God [Page 97] abides for euer. And bee Ephes. 5.5, 6. not deceiued, you Remorslesse, Whoremongers, Couetous, Idolaters, for these things sake comes the wrath of God vpon the children of disobedience. q. d. Ye may perhaps flatter your selues with hope of impuni­tie, in respect of your outward prerogatiues: yee are bap­tized, so was Iudas: yet Ioh. 17.12. a child of perdition: yee are hea­rers of the Word; coozen not your soules with that So­phistrie. There were that heard Christ Luk. 13.26.27 teach in their streets, and yet were shut out of Gods Kingdome. Thou hast preached to others; so mayst thou, and Matt. 7.22. yet thy selfe be a Cast away. In a word, what euer thy priuileges are, if a child of disobedience & impenitently such, on thee comes this heauie wrath of God.

Will you see how many sorts of sinners the Scripture excludes from sharing in this deliuerance? 1. Cor. 6.10. No Whore­monger hath any inheritance in the Kingdome of Christ and of God: No impenitent Whoremonger, And what is hee better that with a high hand cōmits Whoredome, blush­eth not at it; glorieth in it, as in a point of manhood? yee haue a Catalogue of the damned Crue, mentioned by Saint Iohn; you would wonder, some of them, should de­serue that stile. In the forefront are the Reuel. 21.8. fearefull, such as for feare of men shrinke from holy Profession and pra­ctice.

I would to GOD our moderate Professours would thinke of it. May I not adde cursed Swearers? yea lesse then these, Reuel. 22.15. Lyers. What thinke you then of lying Swea­rers? theirs sure is the blacknesse of Darknesse, the dee­pest Dungeon in the lowest Hell.

The Persecutor and Troubler of the Saints: of whom said our Sauiour, Serpents, generation of Vipers, Matt. 23.33. how can they escape the damnation of Hell? These with many other their consorts, haue their part in the Lake, that burnes with fire and brimstone, which is the second death; which is the wrath to come.

Secondly, Gods children haue herein matter enough 2 [Page 98] to comfort them in all afflictions of this life, which they are called to suffer: If they haue receiued to beleeue in the Sonne of God, and haue hearts to obey him. GOD may visit thee with sicknesse in thy body, losse in thy goods, blemish in thy name, crosses in thy children, hor­ror in thy conscience; all these to humble thee. But yet thou art deliuered from the wrath to come: yea these very crosses tend to this end, Iob 33.16, 18. to deliuer thy soule from the Pit; we are chastened of the Lord, 1. Cor. 11.32. that we may not be dam­ned with the world.

3 Thirdly, the dueties it instructs vs vnto, are many: the mayne is, thankefulnesse, to the Authour of this deliue­rance. No great recompence for such a deliuerance, yet all the Lord requires; all that we are able to render him: yet a duetie of that nature, that if wee can heartily per­forme it, wee need no better euidence that we are sharers in it. That our dull hearts may the better be excited here­to, reuiew the Arguments the Text affoords. Where con­sider the greatnesse of the miserie from which we are freed, the wrath to come, the damnation of Hell, torments ease­lesse, endlesse, and remedilesse: the name of hell we iust­ly tremble at; what thinke we, should we doe, in the sense of the torments? The Lord, the better to shew vs his rich Mercie in our deliuerance, is pleased sometimes to cast a flash of this fire into our conscience, the Worme wee sometimes feele gnawing and griping there; that little flea-biting, that short payne, how intolerable is it! O thinke then, how rich the mercy of thy sweet Sauiour was, in freeing thee from the extremitie and eternitie of that torment. Is one houres griping of this Worme so in­tolerable? what is a thousand yeeres? what is eternitie? from this eternall wrath, Iesus hath deliuered thee; and canst thou not affoord him thankes for so great a bles­sing?

Let the next consideration be of the persons, Vs; this terme is doubly considered: First, Absolutely: Secondly, [Page 99] respectiuely to others. Vs, that were by Ephes. 2.3. nature children of wrath, that walked after the fashion of the world, doing the will of the flesh. Vs, that by our sinnes crucified the Lord of Life: Vs, hath this Iesus deliuered. Compare our selues with others. How many millions of men and wo­men hath the Lord Christ suffered to perish in the state of nature? how many for birth, more noble; for policie, more wise; for riches, excelling more. In behauiour be­fore calling, perhaps more tolerable: yet vs, the least of all Saints, the chiefe of all sinners hath the Lord deliuered: mooues not this to thankfulnesse? See then the meanes of thy deliuerance: himselfe was made a curse for vs, subie­cted to the wrath of God, to the paynes of Hell, all this to worke our deliuerance: me thinks wee should now e­uery one say to our soules as DAVID, Psal. 103.1. My soule prayse thou the Lord, and all that is within me blesse his holy Name: borne I was a child of wrath, liued as a vessell of wrath, being abominable, disobedient, to euery good worke as reprobate; yet in the fulnesse of time came this Sonne of God, to be borne vnder the Law, to beare the curse of the Law, to deliuer my soule from the wrath to come; my soule, from hell, when he suffered thousands of others, to perish euerlastingly vnder guilt of their sinnes.

Secondly, it teacheth vs, saith ZACHARIE, to de­dicate our selues Luk. 1.74, 75 to serue this Iesus, cheerefully, in holi­nesse and righteousnesse all the dayes of our life.

Monstrous is the abuse of this mercy of our Sauiour, strange the turning this Grace of our God into wanton­nesse: what Argument so strong to perswade to liue to his glorie, as this, that when 2. Cor. 5.14, 15. we were all dead, he dyed for vs? what one thing more frequent occasion of profanenesse, and dishonouring the Name of our God? Tush, what talke you precisely of holinesse? Christ dyed for vs, to saue vs from hell: therefore belike, they resolue to cru­cifie him afresh. To whom I say, as Moses to Israel, Deut. 32.6. Doe yee thus requite the Lord, oh foolish people and vn­wise; [Page 100] oh hellish people and profane! What? because the Lord, in riches of his mercie, dyed for thy sinnes, and freed thee from the wrath to come; wilt thou there­fore dishonour him in thy life, and cause his Name to be blasphemed? as Peter to Simon Magus, I say also to thee, Thou hast neither part nor fellowship in this blessed and comfor­table deliuerance.

THis Chapter propounds new Arguments of per­seuerance; in number two. First, from the graciousnesse of the in­strument, by which they were brought to the Faith, ad Ʋers. 13. Secondly, from the experience themselues had had of the power and efficacie of the Do­ctrine of Faith; inde ad finem.

The Context stands thus; he had said Chap. 1.9. that the Churches of God euerywhere tooke notice of, and de­clared the issue, and fruit of Pauls first Ministerie, amongst [Page 102] this people, q. d. and not without cause; for you know that our entrance to you was not vaine.

The chiefe Conclusion is: PAVLS entrance was not vaine. And it is amplified by certayne helping causes, a­uayling to make his Ministerie effectuall.

First, in Paul, first, his boldnesse: Secondly, his sin­ceritie: Thirdly, his meeknesse, and amiable demeanour towards them.

Secondly, in the People; their reuerent and respectfull behauiour in hearing, Ʋers. 13.

Sense; our entrance: that is, first, Preaching: was not vaine; say some, in the matter, not vaine, but substan­tiall and sound. Rather, in the fruit not vaine; GOD so blessing his paynes, that thereby they were conuerted, and brought to the Faith, Chap. 19.

Obser. And what Paul speaks of himselfe, is generally true of all others, dealing sincerely in the worke of the Mini­sterie: Their preaching seldome or neuer wants fruit; seldome this fruit, conuersion of Gods people. Ioh. 15.16. I haue sent you and or­dayned you, that you should goe and bring forth fruit. Ier. 23.22. If they had stood in my counsell, they should haue turned the people from their euill way. Though, Esay his Ministerie wrought nothing in the multitude, but blindnesse and obstinacie; Isai. 6.13. yet was there a Tenth, that should returne.

Maruell not at it: the proper end of the ordinance is, that thereby sinners should be conuerted vnto God, and hereto we are sent, Ioh. 15.16. What Christ speaks to Pe­ter, and Andrew, is true of all in their measure; they Matt. 4.19. are made Fishers of men.

Besides, the promise is made of his presence, and Spi­rits assistance to worke with vs, in the faithfull discharge of our Ministerie: Matt. 28.20. he is with vs to the end of the world, not onely by his power and prouidence to protect vs, but by his Spirit and Grace, to giue life to our Ministerie.

Vse. It serues to animate and encourage all Gods Ministers that haue any comfortable assurance of Gods sending [Page 103] them to the worke, without doubt of successe to giue themselues, with instance, to their Vocation and Calling: As for many other reasons, enough to encourage the most negligent, and timerous; so especially for this, that they are assured their labour shall not be altogether vaine in the Lord. What may incite vs if this will not? that GOD hath assured vs, we shall saue the soules of his people: Pro. 11.30. he that winneth soules, is wise, yea glorious in the sight of God.

What if it be our lot, to preach the Gospell, euen where the Name of Iesus was neuer heard of? what if it be a people neuer so deeply drowned in Idolatrie, and profanenesse? our Ministerie shall not be in vaine. And see how many Arguments of encouragement the LORD hath giuen vs. First, that our seruice shall be accepted what­soeuer the 2. Cor. 2.15. issues be; though perhaps it be true of vs as of our Sauiour, We Luk. 2.34. are sent as well for the fall, as for the rising of many in Israel. Secondly, not accepted onely, but plentifully Isai. 49.4. Bernard. rewarded: Lest any say, if the issues be an­swerable, Bernard saith well, wee haue our recompence secundum laborem, not secundum prouentum.

Secondly, it shewes to what cause we may impute the 2 deadnesse of many mens Ministerie in the Church of God; though I may not be peremptorie, yet this I thinke is true, out of the grounds forelaid: barrennesse of our Mi­nisterie is a probable signe at least, either of our not sen­ding to the worke, or of our not walking with a right foote to the Gospell.

Quest. Condemne we then all of bad entrance, or vnfaithful­nesse, whose paynes are fruitlesse?

Answ. First, the fruit of our Ministerie is not all of one sort: there are some that lay the foundation: 1. Cor. 3.6.10 others that build thereupon: some that plant: others that water. I thinke I may boldly say, they are either not sent, or else vnfaithful in their Calling, whose Ministerie is not in one of these kinds, effectuall. Secondly, the fruit of our Ministerie is not alwayes manifest, there may be fruit that is not pre­sently [Page 104] discerned: saith ELIAS, 1. Kin. 19.10, 18. I only am left; yet was there a greater remnant, 7000. Ioh. 12. It is noted that a­mongst the Ioh. 12.42. Rulers there were some that beleeued in Christ, who yet being but Nouices, durst not confesse him. In Iezabels houshold was a faithfull 2. King. 1.14. Obadiah; thinke you he had scaped with his life, had hee beene so knowne to Iezabel? Lastly, if yet no fruit, yet sooner or later it shewes it selfe; God will not alwayes be wanting to the labours of his seruants, faithfully and sincerely per­formed.

FOllow now the helping causes or meanes to the efficacie of Pauls Ministerie: where first occurres his boldnesse in deliuering Gods Truth to the people; amplifyed, First, by the measure of it, intimated in mentioning the hindering causes thereof, his afflictions. Secondly, by the Fountayne whence it is­sued: We were bold through our Lord.

Obser. Hence then let vs note it as one necessarie propertie of a Minister desiring to haue his Ministerie fruitfull, that is, boldnesse in deliuering Gods Truth to his people: the nature of it thus conceiue out of the Etymon of the Word. First, when a man speaks al the Lord commands him to speake: As PAVL kept backe Act. 20.27. nothing of Gods counsell. Secondly, when with libertie and freedome of speech hee vtters his message, without feare of mens faces: see it enioyned and after a sort explayned, Jer. 5.7, 8. Goe to all that I send thee vnto; speake all that I command thee; be not afraid of their faces.

Prayed for with instance by Apostles, Act. 4.29. enioy­ned to be remembred by the people, in their prayer for the Apostle; and a reason there giuen, that hee might speake, Ephes. 6.19. as he ought to speake: as if hee had thought the ti­morous deliuerie of the Word of God, beseemed nei­ther the Messenger, nor the Maiestie of the message. Ex­amples see in Elias, and him that came after him, in the Spirit and power of ELIAS.

Hereto, wee all, whom God hath put in trust with the Ʋse 1 Ministerie, are to be encouraged; that no feare, or other by-respect, make vs suppresse any part of Gods Truth, expedient for the people to know. Reasons are many: First, it is that, that procures vs authoritie in the consci­ences of the people. I know not how, things timorously deliuered, though neuer so truely, lacke their life in the Hearers hearts, whiles they beginne to thinke, our selues suspect the Truth, of what we deliuer. Secondly, it is no small encouragement, to meditate, that the Lord is with vs, to defend vs: and that preuayled so farre with Ieremie, that though his resolution was, to Ier. 20.9, 11. speake no more in the Name of the Lord; yet when hee considered the Lords presence with him, he could not but prophecie. Thirdly, that Argument me thinks is piercing, Ier. 1.17. lest the Lord destroy vs.

Helps to procure it: First, assurance of our Calling from God. It brings with it how many Arguments of Confidence? First, assurance of protection. Secondly, Conscience it selfe suggests necessitie of boldnesse. Third­ly, puts to silence all those idle debates, and consultations with flesh and bloud.

Secondly, assured warrantie of what we teach, whether to enforme iudgement, or to rectifie affections: therefore Paul wills to build all exhortations, reproofs, &c. 2. Tim. 4.2. vp­on doctrine, that wee may be able to demonstrate, what we reprooue, to be a sinne; what we perswade vnto, to be a duetie.

Thirdly, a cleere Conscience before God and men: This makes Pro. 28.1. bold as Lyons; and nothing more deiects the spirits then guilt of sinne.

Fourthly, Act. 4.29. prayer to God, to abate that timorousnesse naturall, that in best duties shewes it selfe.

Secondly, The people hence learne, as not to forget their Ministers in Prayer to GOD for this grace to bee doubled vpon them; so to blesse God that stirres vp the Spirits of their Pastors, to deale thus freely in their Mi­nistery. Wee heare, how in great places sinnes abound, to the infection of the meaner people; questionlesse, from this as one mayne Reason. Amos 7.10 13. AMOS his wordes too rough for Court eares; and Bethel is no place for such people, &c. Amongst our people, if any be in wealth or autho­ritie superiour to his Minister, plaine dealing with their sinnes, scarce sutes with good manners; as to the Gal­lants in Israel, so to ours, they seeme 2. Reg. 9.11. madde Fellowes that deale resolutely in reproofe of their sins: And there­fore see, if the iudgement threatned to Israel, bee not come vpon our people, the Lord hath made the Prophets tongue Ezech. 3.16. cleaue to the roofe of their mouthes, that they are not as reproouers vnto them; euen because they are rebellious, and God purposeth to destroy them.

The measure of Pauls boldnesse followes: Though he had suffred afflictions and reproches at Philippi, yet was hee bold to spake the Gospell vnto them, &c. So then

Afflictions in Gods Children ought not to quench grace; neyther doe they quench, but rather inflame it. PETERS boldnesse Act. 4.13, 20. admired by the Rulers; it was rather increased then abased by their threatnings; like instances see Elias, Ieremie, Iohn Baptist, &c. Why, they ought not, these are Reasons:

First, They are pledges to vs of sinceritie: next, to the warrantablenesse of our actions, for the matter, and the testimonie Conscience giues of our regular intentions; Persecutions are best euidences of our walking with a [Page 107] right foot to the Gospell: that except wee will therefore faint, because the Lord 1. Pet. 4.14. seales vp to vs our faithfulnesse, why should they daunt vs?

Secondly, 2. Cor. 1.5. Comforts are vsually giuen to Gods Chil­dren proportionable to their afflictions; and if euer we haue experience of Gods loue, it is vnder the Crosse.

Thirdly, The end of afflictions is, to Hosh. 5.15. quicken grace.

Why they doe not in the euent; ordinarily meane; sometimes it is true, we bewray humane frailtie, but or­dinarily so it is, that as corruption in men vnregenerate, the more it is opposed, the more it stormes, and growes outragious; so Grace, the more it is opposed, the more inflamed like new Iob 32.18, 19. Wine without vent; so is the Spirit: like Ier. 20.9. fire in the bones, so Gods Word suppressed in a gracious heart.

First, Reasons. In such times wee best see our frailty natu­rall; are most lowly in our owne eyes; cleaue closer vnto God; seeke him more diligently; pray more feruently. In the dayes of ease, how seeme wee to our selues pettie gods, as Peter? and such mountaines, as Dauid speakes, as if we were vnmooueable? What maruell if God leaue vs to our selues? to humble vs, to make vs lesse confi­dent in our selues; more dependent vpon our God.

Secondly, Afflictions sanctified to Gods Children, a­bate corruption, the only clogge vnto grace in our hearts. As the outward man perisheth, so 2. Cor. 4.16. the inner is daily renewed.

Thirdly, With the affliction the 1. Cor. 10.13. issue is giuen; the issue vertually; grace sustayning that the issue may be comfor­table.

Ʋse. Herein labour to resemble the Saints: if former rea­sons bee not preualent enough, remember what Paul hath; the afflictions are 2. Cor. 4.17. light and momentanie, the glorie weightie, incomparably glorious, euerlasting. If that per­swade not, let that terrour of the LORD sway with vs; If any Heb. 10.38. withdraw himselfe, my soule (saith the Lord) shall [Page 108] haue no pleasure in him. Wonderfull is the delicacie and tendernesse of our nature, much giuen to ease. But thus thinke: better here to haue paine, and there Luk. 16.25. comfort; then to liue at ease, and after death to bee plunged into Hell torments.

2 Secondly, Try hereby the truth of all Graces receiued, it is not for nothing, afflictions are so often called tryals. A man neuer knowes so well what Grace hee hath or wants, as in afflictions. In dayes of prosperitie prophane Hest 8.17. Persians became Iewes; Hypocrites Mat. 13.20. ioy in the word, &c. the comfort is this, You are they that haue continued with me in my Luk. 22.28. temptations, therefore, I dispose vnto you a King­dome. The fountaine of Pauls boldnesse remaynes; Bold in our God; that is, say some, trusting and relying vpon our God for support: all according to God, led by his Spi­rit, rather then by petulant humour. Best thus, Tho­rough God, and encouragement ministred to vs by his Spirit.

Obser. The Apostles humil [...]tie and thankefulnesse is here re­markable; transcribing glory of all grace to God; not mentio­ning any good thing of himselfe, but with acknowledgement of God for the Authour; so alibi. Of his labouring: not I, but 1. Cor. 15.10. Gods grace which is with me; of his gracious abili­ties Christian; they are of Christ Phil. 4.13. strengthning; ministeri­all; they are of 2. Cor. 3.5, 6. God, the only enabler to so great perfor­mances.

His example let vs imitate in all our mentions and me­ditations of the good things God hath wrought in vs, forget not the Author, 1. Cor. 4.7. what haue we that we haue not recei­ued? In this grace specially of constancie vnder the crosse. Can we say, as PAVL? Though we be afflicted, yet we faint not? magnifie the power of God supporting our weake­nesse. Nothing is more changeable then the nature of man, from good to worse; especially pressed with affli­ctions. The Lord, the better to prouoke to this dutie, lets vs see in others, the picture of our owne nature; how [Page 109] many great Seruants of GOD haue stumbled at the Crosse? say thou with thy selfe, if thy strength be more; It is God that supports me; God only perfecting his power in weaknesse.

In our God, in such appropriating God to himselfe, the propertie of sauing faith deserues our notice: discerning a particular interest to the Couenant of Grace. So Iob, Iob 19.25. My Redeemer liueth. THOMAS, Ioh. 20.28. My Lord and my God, what else, but this, puts difference in the point of belee­uing, betwixt faith of Gods Children, and that of Deuils? Papists say; Charitie. But Charitie is not Faith, nor part of it; nay, a grace disparale from Faith: in the point of beleeuing, wee must see a difference; which is little, or none without particularitie.

Quest. They aske vs where is our word for such faith?

Answ. They Marke 1.15 Commandement to beleeue, we haue euery where, and what is spoken to all, is intended to euery particular. Secondly, Marke. 16.16 promise also propounded to all to bee beleeued for their parts. Thirdly, Sacraments particularizeth pro­mise. Fourthly, Rom. 8.16. testimonie of Spirit giuen in euery Elects heart. Euidences out of which it ariseth to bee labou­red for of all Gods Children.

First, Confidence in God through Christ; and depen­dance on him, for all blessings of this life, and that which is to come.

Secondly, Propension of the heart to new obedience. Of Pauls boldnesse, the first helping cause to the efficacy of his Ministerie thus farre.

The next in order is his sincerity.

THE wordes contayne two speciall euiden­ces of Pauls sinceritie, set out in an An­tithesis; wherein hee first remooues from him certaine opposites of sinceritie; impo­sture, impuritie, guile. Secondly, assumes the propertie of a Minister dealing sin­cerely in his Calling: he sought to please God; and there­of giues:

Reasons.First, Gods fauour towards him in approouing him so farre, as to entrust him with the Gospell.

Secondly: the meditation of Gods omni-science, and power to discerne secrets.

The Connexion thus conceiue; he had said, that at Phi­lippi hee had met with many afflictions; and because it might be demanded what the reason might bee, his prea­ching should bee thus attended with troubles; it is as­signed here: the matter of his Doctrine, and manner of his carriage in it: his exhortation, or preaching was not, as that of false apostles, fitted to the corrupt opinions, and vncleane manners of men. No maruell therefore if atten­ded with tribulations.

Obser. It is then no new thing that a Minister dealing faithfully in his Calling, should be attended with persecutions, carry hee himselfe neuer so meekely and peaceably amongst men. Ieremies complaint is knowne; a man that had no dea­lings with any in matters of the World; yet striuing with all the earth, Ier. 15.10. and the common execration of the World.

No maruell. First, Such is the qualitie & matter of their [Page 111] doctrine, so opposite to mans corrupt nature, that light­ing vpon it, it exasperates it to Rom. 8.7. enmitie against it selfe, and the publishers thereof.

Secondly, There goes with such a mans Ministerie, a kind of Gall and Wormewood to men vnreformed; so pierceth it into the Conscience, so vnbowelleth it cor­ruption. That two-edged sword in his mouth, Heb. 4.12. searcheth to the discouery, and arraignement of the most hidden, and best beloued corruptions, as our Sauiour giuing reason of that inhumane insulting ouer the corpses of the two witnes­ses, assignes this: because they Apoc. 11.10. vexed those that dwelt on the earth. I am perswaded its true, what face soeuer such men set on the matter, couering the sting of their soules, in the best manner they can; if they be hearers, its true of them that Isay hath, Isai. 75.21. There is no peace to the wicked.

It teacheth you, as Paul aduiseth, 1. Thess. 33. not to be moued with our afflictions; so as thereby to grow iealous, either of the soundnesse of our Doctrine, or vprightnesse of our hearts. You know, or may know wee are thereto appointed; and yee cannot be ignorant, it hath euer beene the lot of Gods faithfull Seruants in their times; who wonders at Mat. 14.4, 8. HE­RODIAS thirsting after IOHN BAPTISTS bloud? when hee beats so continually vpon the vnlawfulnesse of Incest; or at IEZABELS 1. Reg. 19.2. swearing the death of E­LIAS, reproouing her Witchcrafts and abominable For­nications? the more I wonder at those men, Ministers e­specially, that thinke it so strange a thing, that to pro­phane persons, a Ministers person should bee so odious. This once I dare say, eyther the Lord must alter the na­ture of his Word; or Ministers palpably flatter, and giue way to their peoples sinnes: or else, dealing faithfully, suffer persecutions. Let vs now take view of the words.

Our Exhortation: that is our preaching. Synecdoche: be­cause exhortation is a chiefe part of preaching. And let that bee our note: Exhortation is an essentiall part of prea­ching; so that though a man interpret, and deliuer Do­ctrines [Page 112] neuer so soundly; yet is hee a defectiue Preacher, except hee ioyne thereto exhortation. Hence sometimes in Scripture, the Sermon is stiled a Act. 13.15. word of exhortation. If any haue a Word of exhortation, let him say on; hee that prophecieth, saith PAVL, speaketh to 1. Cor. 14.3. edification, com­fort, exhortation. To preach, saith the Apostle, is to 2. Tim. 4.2. im­prooue, rebuke, exhort, &c. practice of Saints is euery where occurrent, of Peter; with many other words did hee testifie and Act. 2.40. exhort: so Prophets, after Doctrines laid, des­cend sometimes to comfort, sometimes to reproofe, some­times to exhortation.

This, that stiled, by the Apostle, 2. Tim. 2.15. diuiding or cutting of the Word aright. The Scriptures deliuer things, as it were in a grosse summe: Ministers are appointed, to share out of the grosse, to euery one his portion; to the ignorant, instruction; to the erring, confutation; to the distressed, comfort; to the obstinate, terrour; to the backward, ex­hortation.

The reason is plaine, to euery defect of the people must the Pastor apply himselfe according to the rule, 1. Thess. 5.14. and like as the Lord hath so tempered the Scrip­ture, that it serues for euery necessitie of his people; so must wee to whom the dispensation thereof is commit­ted; apply and digest it. In euery part of man, wee shall find defects. In the minde, either ignorance that must bee instructed; or errour, that must bee confuted; the con­science is eyther benumbed, and must be terrified; or di­stressed, and must be comforted; the will and affections, eyther disordered, and must bee rectified by correction; or drowzie, and must bee quickened by exhortation, &c.

Quest. If any say, What part leaue we then for our people?

Answ. Obedience and Submission.

Secondly, And alas, how defectiue generally shall we find them? that not one of many is able or carefull, in making vse of the Word, to goe farther then the Minister directs and leads him?

Wee are all here admonished, to whom the dispensa­tion of the Word is committed, as the Scripture 2. Tim. 3.17. com­pleatly furnisheth vs to euery good worke of our calling, so carefully to exercise our selues in euery particular of due­tie, in the worke of the Ministerie. The Pastors in Israel, for defects this way, wee find sharply reproued, heauily threatned by Ezechiel.

It is a liuelesse and vnprofitable kind of teaching in vse amongst many, contenting themselues with bare expositions of the Text, almost paraphrasticall, or with naked propounding of Doctrines, to informe the iudge­ment, leauing the conscience and affections wholly vn­touched. I shall neuer wonder, if such mens ministerie be vnprofitable, fayling in those things wherein especial­ly stands the life of Preaching.

Be you of the people admonished Heb. 13.22. to suffer the Word, not of Doctrine onely, but of exhortation: yea, if need be, of reproofe. Brethren, wee are falne into a strange Age for curious pride in our people. Though they would laugh to heare a Minister reade them a Lecture of good husbandrie, or teach them the vse of their manuall in­struments; yet none amongst them so rude, but vnder­takes to prescribe to a Minister a forme of Preaching. Let him expound to vs the Scriptures, deliuer vs instru­ctions; but what hath hee to doe to be dealing with our sinnes? as who say, the whole office of a Pastor stood in this: the informing of the Iudgement, or as if the defects in conscience and affections, were not as great, as those in the vnderstanding? Paul, I trow, knew well what preaching meant; hee branching that whole into his parts, commands, though to lay Doctrine as ground of all, yet withall to 2. Tim. 4.2. improue, rebuke, exhort. And this let me say; he that feeles not as much neede to haue his conscience dealt withall, by terrour and comfort, his affections by reproofe, or exhortation, as his iudge­ment by information, hath profited little in knowledge [Page 114] of his originall sinne, or in sensible acquaintance with that breach it hath made in the whole man. Yea more, hee that endures not as well our reproofes and exhorta­tions, as our Doctrines and bare Narrations, bewrayes either open profanenesse, or else Act. 7.51, 54 Hypocrisie.

See wee now the particulars opposite to sinceritie, which Paul remooues from him: they are, First, Impo­sture. Secondly, Impuritie. Thirdly, Guile. The In­terpretations are many: this I thinke best, that the two first be referred to the matter of his teaching: the third, to his manner of dealing and affection: for the matter of his preaching, it was neither erroneous, nor yet vncleane, it tended to breed, neither errour in iudgement, nor im­puritie in the conuersation.

Obser. Like caution and care becomes vs in our Ministerie, that what wee teach, tend neither to errour, nor vncleannesse: our Doctrine, saith the Apostle, must be 1. Tim. 6.3. wholsome, and according to godlinesse.

First, hee that breakes the least of the Commandements, and Matt. 5.19. teacheth men so, he shall be minimus, that is, nullus, in the Kingdome of heauen.

Secondly, and the blinde guide whether wilfully, or otherwise blind, Matt. 15.14. falls, with him he misse-leades, into the ditch.

And if such an heauie wo bee due to them, Ezech. 34.4. which seeke not that which goes astray; what thinke we shall be the portion of such as leade them out of the way?

Doctrine erroneous is of two sorts. First, grossely such, that is directly and openly opposite to Gods truth, taught in Scriptures.

Secondly, couertly erroneous, which one, fitly to the vse of the word, calls Imposture. It is when by cunning, men set so faire glose vpon errour, that, vnder a shew of truth, and pretence of holinesse, it is conueyed into the Church.

Paul tells of some, that 1. Tim. 4.2. spake lyes through hypocrisie: [Page 115] such as forbade marriage, not, forsooth, as simply vn­lawfull, but as lesse excellent in it selfe, then single life; and a state nothing so expedite in any, for the Kingdome of God: enioyned abstinence from meates, vnder faire pretences of mortifying the flesh; but so intangling consciences in a snare.

The false apostles in Galatia, mingled Moses with Christ, in the article of Iustification, to say Faith iusti­fied not at all; or Christ conferred nothing to iustifica­tion; had beene an errour too palpable in the Church of God: mixe works with faith, the care of good works will be so much the greater.

Vse. As it serues for our warning, to take heed to our Do­ctrine, that it neither infect the iudgement with errour, nor taynt the life with vncleannesse: so you that are the people, are someway helped to discerne of Ministers, whether faithfull, yea or not, in their function. There may be, I confesse, insinceritie in the affection, where is truth and puritie in the Doctrine, but yet more pal­pably vnfaithfull, are such as misse-lead into errours of iudgement, or manners.

Not to say much of errours in matter of Faith, take this one note to discerne an Impostor by: if his doctrine tend to vncleane and carnall libertie, he is sent to Deut. 13.3. prooue thee, not to guide thee.

Peter notes it a propertie of false teachers, 2. Pet. 2.19. to pro­mise libertie, and set loose the conscience, where God hath bound it; if any mans doctrine tend that way, this thinke of him, he is an Impostor.

Libertines taught, that in the Church Christian there lay no band on the conscience, to submit to Magistrates, for wee haue Christian libertie. True, saith Peter, but yet 1. Pet. 2.16, 17 wee are seruants of God, according to euery mo­rall Precept, and may not vse libertie, as a cloke for lewdnesse; that Precept is morall, and binds euer, Ho­nour the King.

The Pharises taught, as Papists now doe; that if a man bestowed all he had vpon the Church, and furtherance of Religion; though he neglected sustenance of Parents, Mat. 15.5, 6, 7 he was free: in respect of a greater good hee furthered. Hy­pocrites, saith our Sauiour, that by your Traditions disanull the Commandements of God. There were little commande­ments, said the same Pharises, sleight duties as it were, wherein a man need not be so strict, or precise: he might giue his eye leaue to looke wantonly, his heart to thinke lasciuiously; so the body were kept from the grossest act of vncleannesse; vaine othes were no great matters, to be stood vpon; so they sware truly the Law, they taught, was sufficiently obserued. And a number such like licen­tious doctrines, sutable to the humour of many, too ma­ny in the Church at this day. If thou heare a man in that humor, that he will set thee loose, where God hath bound thee, and giue libertie to runne to vncleannesse, or breach of any Gods Commandements, of him be iealous; what euer his gifts be, hee walkes not with a right foot to the Gospell. The Law of God is Psal. 19.8. vndefiled; as it proceeded from a pure God, so it selfe is pure, teacheth puritie, con­demnes vncleannesse: kils it in the hearts of all GODS Children. And these are the things Paul remooues from the matter of his Doctrine, from his affection and inten­tion he disclaimes deccit.

As the matter of his Doctrine was true, plaine, and pure; so his affection free from guile; I thinke, he meanes that spirituall guile, which the Scripture cals, Hypocrisie: thus briefly conceiue the nature of it; it hides the euill that is; counterfeits the good, that is not. Hypocrites, saith Bernard, Bernard. in Cant. Serm. 66. desire to seeme, not to bee good; not to seeme, but to be euill; their studie is not, Colore virtutes, but vitia colorare, quodam quasi virtutum nimio: they care not to follow or practise vertue, but to colour vice by putting vpon it the painted complexion of vertue: as SIMON of Cyrene, Serm. de sancto Benedicto. saith the same Authour, they beare a [Page 117] Crosse, that is not their owne; lacking a religious inten­tion, angariantur: and the good things they loue not, they are forced to doe, through loue of vaine glorie, which they long after.

A vice, aboue many, hatefull vnto God: most to bee auoyded of Ministers and people: marring the best acti­ons, and making them lothsome vnto God: there were that preached Christ, but Philip. 1.16, 18. not sincerely: in their preaching, Paul professeth reioycing, for some aduantage hee saw might thereby come to Gods glory: themselues had no comfort, for that no sutablenesse of their affections and inuentions, with the matter of their doctrine and preten­ces they made of honestie.

Truly said Saint AVGVSTINE, Non virtus, Aug. de Tempor. Serm. 59. sed cau­sa virtutis apud Deum mercedem habet: And it is the es­sentiall difference twixt an Hypocrite and a true Natha­niel: his actions only are glorious, his affections no lesse then sordid; a true Israelite to good actions, sutes as good intentions.

To roote out hypocrisie, to plant sinceritie, these are helpes auaileable.

First, continuall meditation of Gods All-seeing, and All-searching Eye. Heb. 4.13. The God with whom we haue to deale, to his eyes all things are naked, and vncouered.

Secondly, consider the issue of hypocrisie: Good workes are manifest beforehand, 1. Tim. 5.25. and they that are otherwise, cannot alwayes be hid.

FOllowes now the other part of the Anti­thesis, wherein he assumes the propertie of sinceritie; assigning reasons of his beha­uiour. In the words are two things. First, Pauls sincere behauiour in his Ministerie. Secondly, his reasons and motiues thereto. He sought not to please men, but God.

The point is this, A Minister may not bee a man-pleaser; more then that man-pleasing cannot stand with sinceritie: some thus explaine; hee may not please men against God.

First, when men cannot bee pleased, but with GODS displeasure: the rule is good to walke by; but this further conceiue it, as meant not simply de euentu, but de conatu: hee is not presently insincere. In whom it sometimes be­fals, that men perhaps of corrupt mindes, finde pleasing, and contentment: Euen to the Hypocrites of Sion, Eze­chiels Ministry was for a while, as Ezech. 33.32. Musicke: and our Sauiour his doctrine is admired by the people, they that ment to apprehend him, giue him this testimonie; Iohn 7.46. Neuer man spake, as this man speakes.

But vnderstand it, de conatu: when a man bends him­selfe to this as his maine end, to please men, and yeeld them contentment: This is it that cannot stand with a Ministers sinceritie.

Secondly, by men, vnderstand carnall men, as they are such; they that desire to please carnalitie, must alter the nature of that doctrine wherewith God hath instructed them; it is enmitie to the flesh; Rom. 8.7. the flesh to it. Our doctrine is salt; wholesome and tending to preserue from putrefacti­on; but not without much tartnesse and byting.

Thirdly, Vnderstand it chiefly of our Doctrine, not of our ciuil conuersation in things indifferent. Pauls practice was, in vse of libertie to please all men in all indifferent things: wee may not thinke that in doctrine and morall practice, hee tempered his behauiour so as to please car­nally, with these limits; how farre a Minister should bee from this humour of man-pleasing, these reasons prooue.

First, Gal. 1.10. If I please men, I am not the Servant of Christ, that is, if I bend and apply my selfe to fit the people with doctrines pleasing to the humours of carnall men; or made mans fauour the vtmost of mine intention, I were not the seruant of Christ.

Secondly, in false prophets this noted as a propertie and blemish, to seeke out Placentia for the people.

Thirdly, it crosses the maine end of preaching, to bring men to Repentance. Hereby the Ezech. 13.22 hands of the wicked are strengthned, not to returne from their euill way.

Let it be to vs, in place of Ministers, a warning to flye this fault: then which, I know not any more pernicious in a Minister: Three wayes it is incurred;

First, in matter of Doctrine: when it is such as is plea­sing to the erroneous opinions and corrupt affections of men. As false apostles in Galatia, loth to offend Chri­stians by reiecting Christ; as loth to displease Christians Iudaizing: or too much to abase the pride of nature; de­siring to please carnally, thus moderated the matter; CHRIST must bee the principall and originall; Mo­ses and Nature second Causes to perfect Iustification. Right as Papists now, to ascribe all to Nature, were too grosse Pelagianisme; to take from men all libertie in mo­ralities, too distastefull to pride of nature; let grace there­fore haue the principalitie; nature, a power, vpon excite­ment, to worke with the Spirit of God; thus they shall please all parts. Amongst our selues, how many are in this kind guiltie? to legitimate Adultery, Drunkennesse, Ab­sence from religious exercises on the Sabbath, were too [Page 120] open Libertinisme; but wanton words, sitting by the Cup in good fellowship on the Lords Day, such as these must be permitted: wherefore? I maruell: except to please carnally.

Secondly, In manner of preaching and deliuery: The false apostles in Corinth, perceiuing how the naked sim­plicitie of Pauls preaching grew irkesome to nice and cu­rious eares of Grecians; bent their studies, almost who­ly to words, and in preaching grew emulous of Heathe­nish Oratours, vnder pretence perhaps, to make the Do­ctrine more plausible; in truth to humour the people, and to winne to themselues the vaine prayse of Eloquence.

Thirdly, A man may teach truth, naked truth nakedly, and yet be guiltie of this crime of man-pleasing; as when his ayme is this, to giue contentment to the people, and to winne himselfe applause from the Hearers.

Secondly, sith this is a fault in a Minister, see, and I be­seech you, see the great errour of many; that, in opinion of their greater discretion then GOD hath granted to their Teachers, are become Prescribers vnto their Prea­chers. And though, I dare say, they haue scarce learn'd the Art of good hearing: yet thinke themselues able men to giue Precepts and Rules of Preaching. One is this a­mongst many; A Minister must so carry himselfe in his Dostrine, that hee may by no meanes offend his people: For if they loue vs not, wee shall neuer doe them good by Preaching. A kinde of popular pleasing carriage they would haue in a Minister; such belike, as that the most carnall, and prophane amongst his Hearers may not be offended.

Which if they vnderstand of iust offences, they haue vs easily according. But doe you not remember what our Sauiour answeres, when his Disciples bring tydings that Pharises were offended? Mat. 15.12, 14. If they will be offended, let them be offended: It is truth and necessary truth I haue taught; let them bewray their blindnesse, Christ repents not his [Page 121] Preaching. And when Ieremie complained of that issue of his Preaching, euery man cursed him; what saith the answere of God vnto him? if he will be a Prophet after Gods heart, Jer. 15.19. he must still take away the precious from the vile; yea see, how stiffe he requires him to be in that case: Let them turne to thee, turne not thou to them.

The Apostle tels vs of a dangerous disease in the eares of men: It is the 2. Tim. 4.3. itching of the eare: it hath this proper­tie; it cannot endure wholesome Doctrine, but vaine, triuiall, fabulous things it delights to be tickled withall. God forbid, any faithfull Pastor should tickle it. Salt is better for it, then Oyle: though it bee more byting, it is much more soueraigne.

Obiect. Auditors, they say, will not profit by our Ministerie.

Answ. First, A Ministers dutie is this; to doe what God pre­scribes, without distrustfull care of the issue.

Secondly, Haue wee not seene the power of the Word, so farre changing the temper of the heart, that it hath made of enemies friends? how many have come to heare, as the Pharises our Sauiour, to intangle him in his Do­ctrine, who yet haue gone away relenting, and whose salua­tion is more hopelesse then that of scoffers. Yet haue we seene them sodainly brought Act. 2.13, 37. vpon their knees. Truth is, Gods Word needs not helpe of humane policie.

Thirdly, Heare what Gods Spirit, vpon like occasion, answeres to his Seruant Iohn. It seemes hee was troubled with some such doubt; little hope there appeared of good to come by publishing the Booke; yet is his charge: Apoc. 22.10.11 not to seale the Booke; though hee that is filthy will be filthy still; yet will the righteous encrease in righteousnesse.

Lastly, by this, you heare to be a fault in the Minister, you of the people may take notice of like faults in your selues, some few palpable in this kind amongst the people shall be noted. Two sorts of men we find faultie in this kind: the first are, in truth, starke Atheists, vngodly men, their disposition such, as the Poets fable of their Proteus, [Page 122] changing himselfe into all shapes; so these fashion them­selues to all manners & all companies, that by all meanes they may get aduantage by all men. Amongst Saints, they can Saint it; and amongst Deuils, play the Deuils incar­nate. Come they amongst men religious, their speech, gestures, all things shall pretend Religion: Are they sor­ted with profane persons? to them also they suite their manners. And it is a world to see how they please them­selues in this man-pleasing carriage, and thinke them­selues greatest Politicians, the onely wise amongst men: what thinke wee, are these but starke Atheists, without God in this world? Iam. 3.9, 10, 11 monstrous fountaynes they are, saith Iames, that out of one hole, send forth bitter water and sweet; monstrous mouthes, out of which comes blessing and cur­sing: with the same mouth blesse they God, and curse man made after the similitude of God: nay God himselfe, in whose Image they were created, and they are monsters amongst men, that are thus variably suited to all mens manners.

A second sort are our peaceable, ciuill, honest men, as they would be termed; whose chiefe studie is to haue the good will, and good word of all men, their glorie in contentions euen for Gods cause so to carry themselues, that they displease neither side. The worst men, said the Heathen, are Neuters in contentions: worst, saith Gods Spirit, Reuel. 3.15. are the luke-warme, neither hot nor cold: And, saith our Sauiour, in case of confession, he that is not Matt. 12.30. with me, is against me, he that gathereth not with me, scattereth abroad.

The next thing here deseruing our notice, is the Anti-thesis betwixt the two, God and man; pleasing men, and pleasing God, as if he thought them to be incompatible; and were of opinion, that a man desiring to please men, could not please God: and certainly it is a truth, being ex­pounded as afore. Let a man please carnall men, he can­not but displease God: Let a man seeke to please God, [Page 123] hee cannot but displease men; that, as our Sauiour said, yee cannot serue God and Mammon; so may wee say, yee cannot please God and men.

That this seeme no paradoxe, consider the great con­trarietie betwixt corrupted nature, and Gods pure Maie­stie; light and darknesse, good and euill: or, if there be a­ny things that haue greater repugnancie, are not more contrariant, then Gods nature and carnall man: see, if you will, the things proceeding from God to man, car­rying stamp of his puritie; and iudge, whether there be not natural enmitie in mans nature against them. First, the Rom. 7.12. Law of God is holy, iust and good; pure, as the Law-giuer: the wisedome of the flesh Rom. 8.7. is enmitie vnto it. Secondly, the Spirit and Grace of God; what greater contrarietie then twixt it and the flesh? when they meet in one person, greater discord ariseth then that Christ speaks of, betwixt a man and his sonne, euen betwixt Gal. 5.17. a man and himselfe: there is nothing that a fleshly man desireth or doth, but God dislikes; nothing that God prescribes, but flesh de­testeth. Let God forbid sinne, flesh becomes so Rom. 7.13. much the more sinfull: let him enioyne a good duetie; euen for the Commandement, carnalitie more abhorres it.

It sheweth, and teacheth vs to bewaile the fearefull deprauation of our nature by the fall of Adam. Can no­thing please vs that pleaseth God? Oh brethren, thus was it not from the beginning; there once was such likenesse twixt God and vs, that what he liked we approued, what he hated we detested; now behold nature so farre depra­ued, that it is growne directly repugnant to the Nature and Will of God, insomuch that hee cannot please God that will please men; and a man that will giue content­ment to his owne carnalitie, displeaseth presently the Ma­iestie of God. And let it teach vs, as to bewaile this fearefull deprauation, so to mortifie our earthly mem­bers, and to beware how wee cherish and giue content­ment to sensualitie, lest we yet further encrease the enmi­tie betwixt God and vs.

Secondly, see we, how foolishly men please themselues in this, that they so demeane themselues, as to please all, euen carnall men. A great thing to thanke God on, q.d. they thanke God for this, that they displease God, and lacke their euidence of his fauour. In such mens pleasing carriage one of there two, I dare say, is incurred. First, either running with them to the same excesse of ryot, 1. Pet. 4.4. else they speake euill. Secondly, or forbearing all whole­some admonitions and Ephes. 5.11. rebukes prescribed: separate thy selfe from their corrupt conuersation, giue thy selfe to doe what is pleasing in the sight of God, hadst thou the wise­dome of Men and Angels, thou canst not but be displea­sing to carnall men.

Lastly, cease hence to wonder at that causelesse wrath rising in carnall men against Gods children: the reason is euident, when Iehoshaphat asketh of Achab, whether there were no other Prophet by whom to enquire of the mouth of the Lord? Yes, saith Achab, one there is, MI­CAIAH by name, and wee may by him inquire of the Lord, hee is likely to giue vs as good resolution as any of the rest, but 1. King. 22.8. I hate him: why? hee prophecieth not good to mee, but euill: hee dealt as a Minister desiring to please God. What wonder, if to Achab a carnall man, his mi­nisterie and person was so hatefull?

Not as pleasing men, but God. So then, the mayne ayme of a Minister, of euery Christian should be this; so to walke that he may please God, and be approued of him. See 1. Thes. 4.1. Col. 1.10. 2. Cor. 5.11.

His reason (me thinks) is binding, we must all appeare be­fore the Iudgement seate of Christ: a motiue, that should preuayle euen with vilest men: please that Iudge, at whose barre thou must one day stand, to be quit or condemned, according as thy person and actions shall please or dis­please him: we pitie the folly, and madnesse of that male­factor, that standing at the mercy of the Iudge for life or death, according as his after-carriage shall please or [Page 125] displease him, will rather exasperate him, then seeke by all pleasing meanes to make him fauourable; such is our case; we all are culpable before God, and lyable to con­demnation, at his mercy wee stand to be either saued or damned: his desire is but this, that for the remaynder of our life, wee so demeane our selues in holinesse and feare, that wee may please him; whom should not this reason perswade? Let vs all labour so to serue him, that we may be pleasing and acceptable before him in Christ. Things requisite hereto, some concerne the state of our persons, some the matter of our actions, some the manner of per­formance.

For the first: two things there are that make our per­sons 1 and actions displeasing vnto God: First, faithlesnesse: Secondly, fleshlinesse. Of HENOCH there was report before his translation, that he pleased God; by good conse­quence it followes in Pauls diuinitie, that therefore HE­NOCH Heb. 11.5, 6. had faith in Christ, inasmuch as without faith it is impossible to please God. The reason is plaine, because all the faithlesse mans actions, whiles hee is such, are censu­rable according to termes of the Law, wherein the least blemish or imperfection adiudgeth the performer to con­demnation: here is the priuilege of the Beleeuer, his obe­dience done in weaknesse, so be it in sinceritie, is sure to find acceptance with God, for Christ his sake, to whom Faith knits vs, and whose perfections it giues vs interest vnto.

A second thing, in the person, making actions vnplea­sing to God, is fleshlinesse: They that are in Rom. 8.8. the flesh, cannot please God, all things sauouring flesh, are stinking in the nostrils of God, euen our best actions that haue rellish thereof: this the reason, why those vertuous actions of Heathens, were in them so abominable, because their persons were faithlesse, and fleshly; God approues his owne works in vs.

Secondly, for the matter of our actions, they must be 2 [Page 126] such as haue warrant from the Word of God; prooue what is acceptable vnto God, and Rom. 12.2. what the good and accepta­ble will of God is. Whatsoeuer is contrariant to his will, that is grosly a sinne; whatsoeuer is added to his will, or but besides it, that also abominable.

In manner of our seruice that it may be acceptable, two things are requisite.

First, that it bee tendred to our God Heb. 12.28, 29 in reuerence and feare. Let euery act of seruice done vnto, carry a rellish of awe and dread of that endlesse Maiestie. Thinke when thou commest to heare, how great a God that is, in whose presence thou standest; whose Word thou hearest; a God that is in his wrath a consuming fire, and learne, as Isay, Isai. 66.2. to tremble at his Word, &c.

Secondly, In sinceritie and singlenesse of heart, as vnto the Lord, that pondreth the hearts: which is with God a thing so much set by, that hee esteemes it as perfection.

And of Pauls behauiour thus farre, his motiues follow.

First, Meditation of the great fauour God had vouch­safed him, in trusting him with the Gospell.

Secondly, Consideration of Gods Omni-science, and power to discerne hearts.

In the first, considerable are

First, The effect that meditation had in the Apostle.

Secondly, The fauour it selfe. It made him carefull to please God.

So workes the meditation of Gods fauours in a gracious disposition, so ought it to doe in all men, that they become carefull to please God. Compare, Rom. 12.1. Deut. 7.7, 8, 11. Iohn 24.14. Luke 7.47.

More specially thus conceiue; the specialtie of Gods fa­uour in trusting him with his greatest treasure, was it that chiefly preuayled.

Obser. The preferment God giues any of vs in his fauour, ought specially to perswade obedience and care to please God. He had dealt with Israel Psal. 147.19, 20. so as with no other Nation, they of all o­thers [Page 127] should therefore be excited to prayse him and liue to his glory, more mercifully with vs, said MOSES then with our Deut. 5.3. Fathers, in making this Couenant with vs; so much more should we thinke our selues obliged to obedience. See also, Mat. 13.

The more odious is the turning of Gods grace into wantonnesse, the abuse of his patience to securitie, his mercie to presumption; his loue to licentiousnesse; yea, the fauour of fauours, Christs death is made occasion of the vilest abominations. So did not Dauid, nor so Paul, they haue least share in Gods fauours, that thus abuse them to licentiousnesse.

Our dutie it shall bee, for our better excitement to cheerefulnesse in Gods Seruice, to take notice of the spe­cialtie of his fauour and louing kindnesse towards vs. There is not, nor can be to Gods Children a greater pro­uocation to faithfulnesse in his Seruice: nor is any thing in experience a greater clogge to our hearts in holy du­ties, then that vnwise and enuious casting our eyes on o­thers preferments in Gods mercy, with neglect of our owne, while euery man thinkes God hath done more for others, then for him, It is good in this case to looke downewards; and see how many are behinde vs in the fauours of God. And here haue we a large field of com­parison to walke in, there scarce being any but may say, in some thing or other God hath giuen him preeminence aboue many others. Compare thy selfe as a man with other creatures: as a Christian with other men; as a sincere Christian with Hypocrites: as such a Christian, suppose a Magistrate or Minister, with other Christians. It was in Gods power to haue made thee a beast, hee hath ho­noured thee so farre, as to make thee a man, to stampe thee with his owne Image; hee might haue left thee as thousand others without God, without Christ, without hope in this World: he hath made thee a member of his Church: perhaps a liuely member of his Sonnes Bodie, [Page 128] quickened with his Spirit; a fauour denyed to many in the Church. Perhaps a Minister, his instrument and co­worker to the sauing of his people. Thus if wee could carefully obserue the specialtie wee haue in Gods fauour, how should our hearts be enlarged to thankefulnesse and fidelitie in his Seruice?

Lastly, let vs on this occasion enquire, how the medi­tation of Gods fauours workes on vs. And so much the rather: Because

First, Herein depends no small difference twixt Gods Childe, and an Hypocrite; and

Secondly, the motiues to obedience are the things that specially forme, and determine our obedience to accep­tation, or otherwise. The workes of obedience in any calling, may bee performed by an Hypocrite. From the workes therefore no man can firmely conclude the since­ritie of his heart; from the motiues hee may; and from none other more firmely, then this; that the experience and meditation of Gods loue excites vs. Thou mayst name the Hypocrite, whose workes, for their out-side, haue beene as glorious, as those of Gods Saints; An Hypocrite, that from this ground hath done a good dutie, thou shalt not find amongst the tenne thousands of Dis­semblers.

It is said of Iehu, 2. King. 10.16, 30, 31. he did what God commanded in de­stroying BAAL his Priests, ACHABS posteritie; his mo­tiues were, partly vaine-glory; partly, desire to settle the Kingdome vpon his owne Posteritie. Wherefore, though hee had seene Gods hand on Ieroboam for his Idolatry, yet vpon the same politike ground, hee continues the sinne. The fauour it selfe followeth: Hee was approoued of God, so farre as to be entrusted with the Gospell, obserue it as a compendium of the honour and office of a Minister; God trusts him with the Gospell, the greatest treasure of the Church. An honour often celebrated by the Apostle, Gal. 1.17. Tit. 1.3. 1. Tim. 6.20. 2. Tim. 1.14. 1. Cor. 9.

The parts of this trust are, First, safe custodie, care to preserue it from adulterating by Heretikes, &c. 1. Tim. 6.20. 2. Tim. 1.14. Gal. 2.

Secondly, faithfull dispensation, Tit. 1.3. 1. Cor. 9.

It is a prettie inference Sasbout hath hence, interpre­ting that serua depositum enioyned to Timothie, 1. Tim. 6.20. Discimus ex hoc loco, &c. wee learne from this place, that in Pauls time the mysteries of Religion were not deposed with the vulgus, but with the Bishops of the Church, plebi id tantum sciendum est, quod ad mores forman­dos, & ad vitam pertinet: yet the Apostle Iudes charge to the whole Church, is, to Iude 3. striue earnestly for maintenance of the Faith. And Peter will haue euery man able, to 1. Pet. 3.15. make Apologie for his hope.

But I answere: In respect of publike dispensation, and specially of care to keepe it pure from deprauation, it is Ministers priuilege to be entrusted with the Gospell, in respect of knowing, beleeuing, maintayning, euen with dea­rest bloud: It is cōmitted to all, and euery of the Church of God: the dispensation is ours, that is our honour, the beliefe and defence of the Gospell belongs to all, euen the meanest amongst the vulgus.

First, thus better may Ministers vse the meditation, as a helpe to digest the indignities they suffer from carnall men, and that base esteeme their persons and calling are subiect vnto. Euen our lot it is that was the Apostles, to be counted the 1. Cor. 4.13. skumme and off-skowring of the world: the very calling we haue oft cast as disgrace, into our faces; and reproch they think they haue done vs sufficient, when they vpbraid vs with the Priesthood, though from or by that Priesthood, they haue their Christendome, honour of their birth, yea saluation of their soules, and were with­out it but as Pagans, Bastards, no better then vessels of wrath; by it they are initiated into Christ, by it is their marriage consecrated, and that bed made vndefiled: by it, if they haue any grace that accompanies saluation, by [Page 130] it they receiue it; without it, ordinarily no spirituall gift that seales them to the day of Redemption. Our wise­dome it shall be to thinke as basely of men, thus abasing vs, and to know our selues; esteeming our selues, not ac­cording to the opinion of men, but according to that e­stimate the Lord holds of vs: two of the preciousest Ie­wels in the eyes of the Lord, hee hath trusted vs with­all: First, the Gospell of his Sonne: Secondly, the soules of his people; what infamie should not that thought digest?

2 Secondly, our care must be to discharge the trust God hath reposed in vs: First, manfully opposing whosoeuer shall attempt to adulterate this Gospell. Secondly, as carefully dispensing this treasure, these mysteries commit­ted to vs, as to the Lords 1. Cor. 4.1. Stewards.

His second motiue followes; the consideration of that propertie of Iehouah, to trie the hearts. The sense is di­uersly conceiued, metonymically some thinke the meane put for the end; tryall of hearts, for knowledge of them resulting from tryall. That sense standing affoords vs this point of notice: the meditation of Gods omniscience, his power to discerne the heart, is no small helpe, and inducement to sinceritie. Therefore when the Lord prescribes to A­braham to be vpright, hee addes direction to this meane, Gen. 17.1. Walke before me: and Dauid in that last charge to Salo­mon, to serue God with a perfect heart; prescribeth this meane or motiue: 1. Chron. 28.9 The Lord searcheth all hearts, and vn­derstandeth all the imaginations of the thoughts. See also Psal. 139. ad ver. 18. As the chiefe Fountayne of hypo­crisie is either ignorance, or not consideration of this di­uine propertie; so a principall motiue to sinceritie is the perswasion and serious thought of it.

As many of vs as call vpon the Name of the LORD, and desire to depart from this iniquitie of hypocrisie, this let vs meditate; To the eyes of that God with whom wee haue to deale, all things are naked, and vncouered, [Page 131] the secretest thoughts, and intentions of the heart not excepted.

Reason accorded by experience, will easily conuince vs of it; his word, in mouthes of men of our owne mould, how diues it into the bosomes of the hearers! 1. Cor. 14.24, 25. display­ing the secretest thoughts and inclinations of the heart, in such sort, that, as the King of Syria, so the people thinke, we haue our carry-tales, and almost Familiars to acquaint vs with their private factions and speeches: which, though in their actions they might haue some occasion to thinke; yet how of their thoughts? whereof God onely and their hearts are witnesse: say thus rather, God is in vs of a truth, or the Inspirer of this word is truely [...], when the word, that comes from him, hath such power to search out and manifest secrets.

Secondly, a creature of God wee haue all in our bo­somes, the facultie of conscience witnessing our secretest thoughts, intendments, purposes; if his 1. Joh. 3.10. creature haue this power, much more the Maker of it, Compare Psal. 94.8, 9, 10, 11.

What remaynes for vs, but to meditate seriously, and often, this propertie of our GOD? This, if any thing, ba­nisheth hypocrisie. This thinke, GOD before whom I stand, sees as well my motiues, as my deeds; mine in­tentions, as mine actions; as well what I thinke, as what I doe; can pierce through the vizzar of formali­tie, seeing hee vnderstandeth the thoughts of men, and their vanitie.

There is a second exposition thus: God tryeth hearts, that is, in his iudgement, examines, not so much the actions, as the affections; not onely what is done, but with what minds good dueties are performed: so that it sufficeth not at that day, that our actions haue beene regular, except our hearts also haue beene vpright in performance. It is naturall to euery man, as Salomon intimates, to be well conceited of their courses, especially when they know their acti­ons [Page 132] such as are enioyned, but the Pro. 16.2. Lord pondereth the hearts, weighes with what minds and affections euen best actions are performed.

The best actions done without accord of the heart, are lothsome vnto God. Euer obserue it to come in as a diminuent terme to good performances, that the heart was not vpright. 2. Chro. 25.2. AMAZIAH did that which was right in the sight of the Lord, but not with a perfect heart. IS­RAEL turned vnto God, their actions were amended, but faynedly; their hearts hung still after their abomi­nations: on the other side imperfections many are win­ked at, where the heart is vpright with God. 1. King. 15.14 ASA left the high places standing, neuerthelesse his heart was vpright before God, therefore is hee enrolled amongst the righteous.

To say in a word, for want of vprightnesse wee shall obserue, the Lord reprouing what hee had comman­ded; threatning, what hee had enioyned; yea punish­ing, what hee had rewarded.

IEHV 2. King. 10.30. had his command to destroy ACHABS poste­ritie; the Mandate hee obserueth to the vtmost tittle; that obedience GOD rewards with the Kingdomes conti­nuance in his posteritie vnto foure Generations; yet threa­tens the Lord Hosh. 1.4. to visit that bloud of ACHAB vpon the house of IEHV: for what cause? his heart was not vpright in performance, ayming not so much at doing the Will of God, as to settle the Kingdome, in more peace, to his owne posteritie.

Our care let it be vpon this ground, as to prouide our actions hold currant with the rule of the Word of God, so that our hearts be vpright in performance, for GOD shall one day bring not our actions onely, but our hearts to tryall.

Blessed shall hee bee at that day, that can say as HE­ZEKIAH, Thou knowest, Lord, that I haue done what was good in thy sight: and Isai. 38.3. walked before thee in Truth, [Page 133] and with an vpright heart. I dare say of that mans acti­ons, how full soeuer of other imperfections, for since­ritie sake they shall be accepted and rewarded. And wo to that Hypocrite, whose works haue beene outwardly glorious, and his inwards full of hypocrisie, and dissi­mulation. Hast thou preached Christ? the worke is glo­rious: yet if as those Paul mentions, Philip. 1.16. not sincerely, thy selfe mayest be 1. Cor. 9.27. a Castaway. Hast thou giuen Almes, built Churches, Hospitals, done the greatest amongst good works? and hath it beene Pharisaically onely, to be praysed of men? thou hast thy reward. But more e­steemed shall be the poore Widdowesmite, giuen out of a compassionate affection to the poore members of Christ, then thousands of gold and siluer vaine-gloriously be­stowed. The old rule is, non quantum, but ex quanto: not what or how much, but with what heart, with how much good affection thou giuest is respected. I could wish that in these dayes of complement and formalitie, this one little piece of Gods Truth, might be as frontlets betweene our eyes.

I know not how it comes to passe, formalitie is now so growne into fashion, that a Minister requiring any more then it in dueties of pietie, incurres censure of strictnesse more then is meete. And our people, as Iewes, conceit the worke done of dueties enioyned, Isai. 58.3. binds the Lord to recompence, and highest reward. Fooles and blind! as if the Lord were as man iudging onely after outward appearance. The Lord pondereth the Spirits, tryeth the hearts, Pro. 21.27. detests all sacrifices of wicked men, much more when they are brought with a wicked mind.

THe Apostle proceedes in auouchment of his sinceritie, remouing from himselfe three other properties of false-hearted Mini­sters. First, Flatterie. Secondly, Coue­tousnesse. Thirdly, Vaine-gloriousnesse, as some interpret.

The two first, he, First, auoucheth to be farre from his courses. Secondly, and for flatterie, appeales to the people as witnesses, of his abhorrence from it; from colour of couetousnesse, God, hee affirmes, as a true witnesse can free him: so that in the words are two things: First, his Protestation. Secondly, the Confirmation.

Flattering speech vnderstood, such as is fitted to please the carnall and corrupt humours of men; or as a learned Interpreter describes: Speech fitted to the will and hu­mours of others, for our owne aduantage; as when with such intention we, first, either ascribe to them good things, which they haue not; or, secondly, applaud their euils as goodnesse; or, thirdly, amplifie their good parts aboue their merit; or, fourthly, extenuate their euill more then is meete: the prodigall, it calls liberall: the couetous, good husbands: tattling is, in the stile of flatterie, affabilitie, obstinacie, constancie, very sloth stayednesse, and matu­ritie of iudgement. Enormities, are infirmities; neuer so little moralitie, puritie not lesse then Angelicall.

How farre it should be from a Minister; the Isai. 5.10. wo in ESAY denounced against flatterie, abundantly prooues: how crosseth it the end of the Ministry? Ezech. 13.22. hardning the wickedst in their lewdnesse, that they cannot returne from their euill [Page 135] wayes? and so exposing them to the wrath of God. It is well obserued by Plutarch, to haue beene the ruine of most States: for Israel and Iudah, I know well the flatte­rie of false prophets is as oft as any thing accused, as cause of their captiuitie.

And if any thing proue the ouerthrow of this King­dome, it is iustly feared, it will be this of flatterie in Mini­sters. It is not so much the committing of sinnes, that prouokes Gods wrath, as obstinate continuance therein, oftenest occasioned by flatterie: men haue taught their tongues to speake placentia, and not to Court only, but euen to Countrie; AMOS his words seeme Amos 7.10. ouer-heauie, their sinnes are generally growne Polypusses, and mens eares are taynted with that Grangrene, their tongues cry­ing out to euery one, pointing finger towards them, Noli me tangere. It is magna ira Dei (said AVGVSTINE) vt desit correctio, & adsit adulatio: such tongues bind men to their sinnes: Delectat enim facere, in quibus non folùm non metuitur reprehensor, sed laudatur operator: this wrath of God is iustly come vpon vs. The Ezech. 3.26. tongues of Prophets cleaue to their roofes, and they are not to the people as men that reproue, because they are rebellious, and the Lord pur­poseth to destroy them. Hieron. ad Ce­lant. de institut. Matrisfamil. The complaint of Hierome I can­not omit. In multis isto maximè tempore regnat hoc vitium: quod (que) est grauissimum, humilitatis ac beneuolentiae loco duci­tur; Eo fit, vt qui adulari nescit, aut inuidus, aut superbus putetur.

The properties of flatterers see, and flie from them. First, they will be sure, obseruing humours, to fit their speech to please, fearing to offend there where is hope of aduantage: they seeke placentia, not salubria, was Iere­mies obseruation.

Secondly, their disposition basely seruile, as humours varie in the flattered, so speeches in these Parasites. Right Cameleons, saith Plutarch of them; or as Proteus, turning themselues into all shapes and colours.

Thirdly, hope of aduantage ceasing, none are found more bitterly inuectiue: He that puts not into their mouthes, they Mic. 3.5. prepare warre against him.

A second vice disclaymed by the Apostle, is Couetous­nesse: the nature and kinds of it, see largely in Annot. ad Rom. 1. how ill it beseemes a Minister, Paul taught his Timothie, prescribing meanes to auoid it, 1. Tim. 6.11. by making righteousnesse our treasure.

The cloke or pretence of couetousnesse, what is it? The colours of holinesse, pietie, or other vertue vsually pretended by men of couetous disposition to make way to their gayne; Ambros. ad locū. vt sit genitinus efficientis; AMBROSE, Ex cordo faciebat non in hypocrisi, quasi contemnens pauca, vt forte plura offerentur.

Foulest sinnes haue ofttimes fayrest pretences: oppressi­on of widdowes, Pharises conueyed vnder Matt. 23.10. colour of long prayers.

Herods cruell intention, cloked with pretence Matt. 2.8. of do­ing homage to Christ.

The murther of Naboth, maskt vnder shew of 1. King. 21.12, 13. iustice, against blasphemie.

Goliah his sword lyes hid in an Ephod; no sword to Goliahs, no crueltie to an Hypocrite, yet lurkes that sword in a holy garment; this crueltie cloked with pre­tence of greatest deuotion.

The fearefull sinne of these times, as that Bernard plaints of, not so much colere virtutes, but to colour vices, quodam quasi nimio virtutum. Complexion-makers wee haue, not onely for withered faces of ouer-worne strum­pets; but for vgliest and most deformed sinnes, to giue them countenance of vertues.

Sinners, I confesse, wee haue of all rankes, desperate and forelorne natures that Isai. 3.9. declare their sinnes, as Sodom, and hide them not, in whom light of nature, and all, euen naturall conscience seemes vtterly extinct. Others, of as vile affections and practice, but men of more cleanely [Page 137] conueyance, that haue learnd this art of colouring, and making clokes for sinne. Murther amongst Duellists, is stiled manhood; the Adulterer thinkes, his Lust, Loue; the Drunkard, his Ryot, good Fellowship; Proud Mini­ons terme their Pride Handsomenesse, or Cleanlinesse, or Fashion, or Adorning of their Calling.

Learne wee of Paul, 2. Cor. 4.2. to cast away these clokes of shame, and in sinceritie, as in the sight of God, so to demeane our selues: weighing,

First, How iustly the sinne is so much more odious in Gods sight, by how much more holy colour it is disgui­sed withall: vnder colour of long Prayer, they deuoure Wi­dowes houses, Mat. 23.10. therefore shall receiue the greater damnation.

Secondly, Though colouring may serue vs for aduan­tage amongst men: yet to his eyes, with whom wee haue to deale, all things are naked and vncouered; It is not pretences will stead vs at that day, when God shall 1. Cor. 4.5. enlighten things hidden in darknesse.

Thirdly, nor can they stop the mouth of Conscience, when God shall please by Iudgement to wake it. And what auayles it, my Brethren, if we haue men to applaude vs, when our owne hearts condemne vs?

Fourthly, The issues of such colouring haue oft beene, impudency and remorcelessenesse in sinning. By degrees such Hypocrites lose all Conscience, and sense of sinne; till at length they grow outragious in abominable ini­quities.

The confirmation followes. Of freedome from flatterie, he makes the people witnesses: from couetous intentions, God is appealed vnto for record.

The lawfulnesse of Oaths, as well voluntary as impo­sed, might here be obserued against Anabaptists; but that it hath already beene treated on like occasion; and our people haue generally swarued to the other extreme.

The ancient companions of Oaths, as they are called, we must remember to take with vs. First, Truth. Goe to [Page 138] Heauen for a witnesse of vntruth, thou shalt be sure to find there a heauie Auenger of periury, and false swearing. Iohn 8.44. Lying is of the Deuill, forswearing of the Prince of De­uils.

Secondly, That is necessary, but not sufficient. Phari­ses glosse indeed was such, it was enough not to forsweare. Our Sauiour the Law-giuer, and best interpreter of the Law, addes more; Mat. 5.33, 34 Sweare not vainly; or vnnecessarily: but with Ier. 4.2. iudgement.

First, As some interpret, vsing thy best discretion to discerne circumstances, whether they be such as may war­rant an Oath vnto thee; as first, whether what thou a­uowest, bee of such weight, as deserues so great confir­mation. It is not safe to play with Saints: much lesse with the Name of the fearefull God.

Secondly, Whether, the truth, being weightie and of importance, may not by some other meane be discouered. Truths auouchable by Oath, are truths questionable, and Heb. 6.16. in controuersie. These in Oaths assertory: besides these, in those they call promissory; Iustice is required: for Oaths may not bee bonds of iniquitie. The third vice Paul remooues from him is, as most conceiue it, vaine glorious­nesse: we will giue way a little to common errour; and on this occasion inquire, whether to seeke prayse from men, be simply sinfull? The Heathen were so farre from condem­ning it, that they desired by all meanes to cherish the loue of glory, Aug. de Ciuit. Dei, lib. 5. c. 13. insomuch that it is amongst Tullies Rules for institution of Princes, to nourish, and, as it were feed them with Prayse. Simonides in Xenophon, makes it one speciall difference betwixt men and bruits; that men are touched and affected with prayse. Yea, the Apostle seemes to whet vs on to vertuous and holy practice, by the argument of prayse.

Say Schoole-Moralists in resolution of this Quaere; not to seeke prayse from men, but to seeke vaine prayse is vn­lawfull. That vanitie they thus limit out:

First, When the thing for which we seeke prayse, is not in vs, or not prayse-worthy.

Secondly, When the persons whose commendation wee desire to heare, are of partiall or vncertaine iudge­ment.

Thirdly, When the fame or good opinion wee de­sire to winne from men, is not referred to the glory of GOD.

Truth is, this is warrantable, to doe things prayse-wor­thy; and not to despise the good opnion of Gods Chil­dren. Howbeit, to make that the mayne ayme of our in­tention in well-doing, sauours strongly of vanitie and foolish ambition: And should bee farre from a Ministers, yea, from euery Christians courses.

First, It sauours strongly of Hypocrisie.

Secondly, Depriues of Gods Reward.

Thirdly, It is repugnant to Humilitie, the comforta­blest vertue that can be in a Christian. Of Pride and Loue of mans owne excellencie, Bern. Epist. 42. there are two kinds.

First, Caeca superbia, blind Pride. Suppose when a man thinkes that good, and commendable, that is not; or ar­rogates that good hee hath not; or ascribes the good hee hath, to himselfe, not to God.

Secondly, the other is vaine Pride: a vice, saith Ber­nard, when a man, whether for that hee hath, or that hee hath not, delights rather in prayse of himselfe, then in the prayse of God.

Ʋse. Our dutie is to flye from it; so much the more careful­ly, because it is a firme so naturall vnto vs.

Xenophon said truly, Nulla suauior est auditio, quàm laudis: there is nothing we are more delighted to heare, then our owne prayse. False teachers are generally noted of it: fit­ting doctrine and manner of deliuery to the humours of the people, for this end, to be praysed of them. They saw the poore people delighted with eloquence, and ostenta­tion of various Learning; accordingly they fitted them­selues [Page 140] to their vanitie, speaking in the Cloudes, that the people might rather admire them, then be edified by them in their holy faith, atque vtinam ne.

Remedies of it.

First, Learne to bee lowly in thine owne eyes, to con­temne thine owne excellencie. Dwell often vpon Medi­tation of thine owne naturall vilenesse: take frequent no­tice of thy infirmities and imperfections: and thou shalt bee forced to say, They that prayse thee, flatter thee.

Secondly, Forget not whence thou hast 1. Cor. 4.7. receiued, what­soeuer prayse-worthy gift is in thee; Good reason thou wilt thinke the bestower should bee praysed in his gifts, rather then the receiuer.

Thirdly, Consider how soone the giuer can recall them; turne wisdome into folly; eloquence into silent dumbe­nesse or rusticitie. There are Rom. 11.29. gifts that are irreuocable. The vsuall matter of Pride, are endowments of another na­ture.

Fourthly, The inconstancie of the giddie people serious­ly considred, abates vain-gloriousnes. No reed in the Wil­dernesse more wauering then they. Christ one while lift vp to Heauen, with an Mat. 21.9. Hosanna; straightway to the Crosse, with a Mat. 27.22. Crucifige. Paul first a God; by and by a Murtherer, whom vengeance would not suffer to liue. I won­der not at his so 1. Cor. 4.3. vile esteeme of mens censures; knowing how vncertaine, inconstant, void of all solid comfort they are.

But what if by glory, we vnderstand the iust testimony of his honour and dignitie, and acknowledgement of his superioritie ouer the people, to bee testified by their pay­ment of his deserued stipend? neither is the Metonymie strange in Scripture; and thereto suites the amplificati­on subioyned: but I dare not swarue from the streame of Interpreters.

The amplification followes; by mention of that which might haue beene some helpe that way; his power Apo­stolicall: [Page 141] Though we might haue beene burthensome, as the A­postles of Christ.

Burthensome: whether by way of charge, or by vse of Apostolicall authoritie? this latter some resolue on. But, as Beza well obserued, if that Apostolicall authoritie be interpreted grauitie, and moderate vse of his power, wee may not thinke the Apostle forgate it: If immoderate ri­gour, and Pharisaicall austeritie; the Apostles had no such custome, and were of another spirit.

Burthensome, therefore vnderstand, chargeable by exa­cting mayntenance, as Vers. 7. As Apostles: that (As) take here, not exemplariter, but causaliter. Paul purposely shewing his right and title to maintenance, which in fa­uour of the people he forbare to vse.

Obser. His practice must be on like grounds, and in like occa­sions, our patterne, that our temporall profits may giue place to edification of Gods people; and our right in things tem­porall be parted withall, that the spirituall benefit of Gods people may be promoted. This Apostles practice we haue elsewhere in like kind; his title to maintenance, he auowes by Law of God, of Nature; and Nations, yet forbeares vse of it, 1. Cor. 9.15. lest the Gospell should be hindred: like see in our Matt. 17.17. Sauiour, in Abraham, that none say it is a due­tie peculiar to Ministers.

Vse. This prudence and equitie let vs carefully practise, vn­derualewing the things of this life to the spirituall good of our brethren. They are not righteous, that alwayes vrge extremitie of right, and hold it for a principle, to part with no right of their owne, for any good of ano­ther: What, not to winne a soule? what Religion teach­eth so to magnifie the trash of this earth, as to preferre, I say not trifles, but the whole world before the soules of Gods people? What if by parting with some right, thou mayst prepare an Alien? What if by rigorous exacting, thou shalt further estrange him? What gayne is it to win a world, and to lose thine owne soule? yea to hazzard [Page 142] losse of thy brothers soule. Consider, with how deare a price they were bought, not 1. Pet. 1.18, 19. with siluer and gold, but with the precious bloud of the Sonne of God. Destroy not thy bro­ther for meat, no nor for money, for whom Christ dyed.

IN this Text is set downe the second hel­ping cause to the preuayling of Pauls Mi­nisterie; his meeke and amiable demea­nour towards them, set out: First, by simi­litude: secondly, amplified also by the fruit or effect of it in the Apostle, Vers. 8.

Gentle as a Nurse: that like as a nursing Mother, in the tendernesse of her affection, deales with the Infant of her wombe, bearing the waywardnesse of the child, and la­bouring by all meanes to giue it contentment; such was the Apostles carriage towards this people, so meeke, so pleasing.

The vertue here commended vnto vs, implyes the ex­ercise of two Christian graces, whereof it seemes after a sort, to haue its composition: First, Meeknesse: second­ly, Placiditie, as for want of a playner terme, I am forced to call it.

Meeknesse: vnderstand that gift of the Spirit, modera­ting the affection of anger, so farre, that it is not easily prouoked, or set on fire with any froward or vntoward behauiour of others; a vertue oft commended to our ex­ercise in the worke of the Ministerie. To Timothie, Paul enioynes vse of it towards opposites, that are such of igno­rance, [Page 143] not of hopelesse obstinacie, though perhaps he had seemingly lost many a wholesome instruction, and admo­nition: his Reasons; First, God may in 2. Tim. 3 25, 26. his time giue them repentance, if at any time, we should not thinke our patience fruitlesse. Secondly, their bondage hard vnder Satan, that easily leaues not his hold. Thirdly, their mi­serie by meanes of that bondage, should make vs meeke­ly compassionate.

To Titus like duetie is enioyned vpon other reasons: First, Tit. 3.2, 3, 4 remembrance of our owne forlorne estate. Secondly, of the power and grace of God in our rescue. Such meek­nesse beseemes vs all towards the people of God, that no waywardnesse, except hopelesly obstinate, should pre­uaile, to make vs surcease paines, in vsing meanes to gaine vnto Christ.

That hastie hot spurre-humour of many Ministers and people, so soone wearie of weldoing, because they see not present successe of their endeuours, sorts not with Christian meeknesse or compassion. It hath, I confesse, great examples, but none without checke.

Thus let vs thinke: First, many a wholesome admoni­tion, holy Sermon, sweet motion of Gods Spirit, negle­cted wee in dayes of our vanitie: had the Lord beene as carelesse of vs, as we are of our Brethren, we had still con­tinued in that damnable estate of disobedience. Second­ly, the purchase is excellent, if at any time God giue opor­tunitie to gaine it; such as we should thinke cheape rated at any paynes, we can take to procure it: Iam. 5.20. Thou shalt saue a soule, and couer a multitude of sinnes.

Thirdly, perhaps the cause of so little good doing by the meanes, sticks in our selues; through, First, lacke of prudence, to obserue circumstances; or, secondly, neg­lect of prayer to God, for his blessing vpon our ende­uours.

The second branch of gentlenesse is Placiditie, a plea­sing kind of carriage, fitted to yeeld all good content­ment [Page 144] to our Brethren, so far as may stand with good con­science. So Paul professeth to haue become a 1. Cor. 9.20, 22. Iew to Iewes, weake to the weake, all things to all men in things indif­ferent, that by all meanes he might winne some; so runnes his iniunction to all Gods people, not to Rom. 15.2. please themselues, but euery man another in things that are good to edifying.

The ancient Caueat must here be remembred; that this rule leads ad Aras onely; permits not to gratifie another, with violation of our owne conscience. In things law­full become all to all, to winne some; but take heede how thou inferre the good fellowes Conclusion: there­fore to become mate for euery pot-companion: to runne with the intemperate, to the same excesse of ryot, so doe good to others, that thou destroy not thy owne soule, by clogging it with the guilt of sinne: Ephes. 5.11. haue no fellowship with the vnfruitfull works of darknesse, saith this Apostle, that in things lawfull, commends to vs by Precept and practice, care to gratifie and yeeld contentment to our brethren.

Ʋse 1 They are therefore too quarrelsome censures of rigo­rous people, that taxe as breach of duetie in a Minister, all sociable ioyning with their people in matter of honest and lawfull recreation, and would exact all, after the rule of some, more austere in that behalfe. It is not vainly no­ted by our Sauiour, Matt. 11.18, 19. IOHN BAPTIST came neither eating nor drinking; the Sonne of man came eating and drin­king: the one by austeritie, the other by more familiaritie laboured to gayne to Gods Kingdome: he is ouer-rigo­rous, that interdicts to any sociable conuersing either with Nouices, or Aliens, as in things indifferent, or tem­pering his demeanour in things of that nature, so as vp­on reasonable obseruance, he shall finde to bee fittest for their gayning vnto Christ.

Ʋse 2 Secondly, no lesse blame-worthy, is that neglect of bre­thren in vse of Christian libertie, in things indifferent; thinking he benefit lost, if either loyaltie, or charitie must limit the vse of it. Thus did not Paul.

As a Nurse, vnderstand, not a Nurse mercenarie, but a nursing mother, whose affections are most tender, there­fore it is added, her owne Children.

Obser. With what tendernesse of affection a Minister should bee deuoted to his people, is the note. If any more tender then another, that affection should a Minister expresse. In similitudes, thus haue we our Predecessors professing their loue. 1. Cor. 4.15. As Fathers, Gal. 4.19. As Mothers: here as nursing Mo­thers. Timothie his great commendation was, that hee would euen Philip. 2.20. naturally care for the welfare of Gods people.

To naturalize this tendernesse of louing affection, these meditations are forcible. First, of their miserable state in nature. Secondly, dangerous station in grace: When our Sauiour saw the people, as sheepe without a shepheard, Matt. 9.36. he had compassion: the word signifies, the yearning of the bowels, such as is in the most tender pitie and compassion. Third­ly, of the deare price they were purchased withall, Act. 20.28. the bloud of God. Fourthly, the comfort accrewing to vs by their happinesse, though the people by vs haue their sal­uation, yet we by them our Crowne, Dan. 12.3. encrease of our glorie. But that which wil most affect, is experience of sorrowes, remembrance of our owne miserie, in nature. Compassion is best learnt by experience; wherefore our high Priest, Heb. 4.15. that hee might be mercifull, tastes of our infirmities, and temptations. And the Lord seemes to haue said enough, to procure from Israelites pitie of strangers, for that them­selues had beene Pilgrimes, Exod. 23.9. and knew the heart of strangers.

So being affectionately desirous of you, &c. for farther am­plification of his loue towards them, he mentions the ef­fects and fruits of his loue, which he felt in himselfe, espe­cially his liberall disposition, and kind-heartednesse, as we may call it, so great, that hee professeth hee could haue found in his heart, to impart vnto them with greatest contentment, the dearest things, not the Gospell onely, but his owne Life.

Obser. So liberall is loue, if not prodigall of the dearest things, to [Page 146] those that are deare vnto it. 1. Cor. 13.4. Loue is bountifull: this franke disposition see in Loue. First, of God to Man. Second­ly, of Man to God. Thirdly, of Man to Man. In loue Rom. 8.32. God spares not his owne Sonne, but giues him to die for our sinnes: that Sonne of GOD in like loue communicates himselfe, his Life, his Soule, his Spirit, his Prerogatiues, his Kingdome.

In some answerablenesse of affection, the Saints Heb. 10.34. suf­fer spoyle of their goods, with ioy, Reuel. 12.11. loue not their liues vnto death, no Exod. 32.12, 32. not their saluation, in cōparison of Gods glorie.

For their Brethrens sake, Act. 4.32, 34, 35. sell their possessions, and ex­pose them to common vse; yea lay downe their liues for the Brethren.

If this be the propertie of loue, where is that vertue to be found amongst men? with the Lord himselfe we are desirous to indent, mincing the matter with niggardly limits, when he calls any thing from vs for support of his glorie: so farre as may stand with reputation, saith the am­bitious; so farre as with peace and good will of Neigh­bours, our popular men-pleasers are for the cause of their God. Had the Lord Christ been so straitned in his bowels to vs-ward, what had become of our poore soules? hee had glorie and honour the same with his Father; yet for our sakes emptied himselfe, and became of no reputation; humbled himselfe to death, euen the death of the Crosse; and stand we with him on termes of reputation?

I cannot wonder at our Nabal-like churlishnesse, those thoughts and deeds of Belial towards our Brethren, when with our God and Sauiour, that 1. Tim. 6.17. giues vs all things so li­berally to enioy, we deale thus niggardly: he hath nothing of the soundnesse of loue towards God or Men, that is thus illiberall and pinching in his affection.

Not the Gospell onely but our soules: by an vsuall Meto­nymie, our liues; whether by paynes in preaching, or by persecution? the latter is resolued on by Interpreters.

May we not inferre it from Pauls practice, as a duetie [Page 147] in a Minister to lay downe his life for the peoples sake, the cause of truth requiring it? I dare say, Paul had no thought of his supererogating in this measure of Charitie: but vnderstand, this, for the actuall performance, is amongst the dueties, that are dueties in casu, not necessarily to be acted, till the Lord call for life in way of Martyrdome; yet euer must it be resolued on, praeparatione animi. And in case the cause of Truth, and good of the Church call for it, wee 1. Ioh. 3.16. ought to lay downe our liues for the Brethren: so much, First, Christs loue in dying for vs, requires at our hands. Secondly, together with the good of the Church; by, first, confirming weaklings: secondly, incouraging the timorous: thirdly, occasioning Aliens to enquire into the Doctrine, whose sweetnesse is such; whose diuine Authour so certainly knowne by the Teachers, that life is not deare, to procure it support and propagation.

First, this measure of liberall resolution in loue to­wards Ʋse 1 God and his people, let vs labour for. First, by this, if by any meanes, Philip. 1.21. death becomes aduantage: Euery child of God is a gayner by death; most they that make a ver­tue of necessitie, whom God honours with the Crowne of Martyrdome. Secondly, and if from any measure of loue, to the Brethren, we may conclude our 1. Ioh. 3.14. translating from death to life; most from this, when life is not holden deare, to purchase glorie to God, & good to his Church.

Secondly, withall we must take notice, of Gods ten­der Ʋse 2 respect to our weaknesse, in these dayes of Peace, and Libertie, vouchsafed vs; dispensing with vs for this hard­ship in Christianitie, contented to trie vs with reproches only, or such like flea-bitings of persecution; wherein yet, it were well, if we bewrayed not too much delicacie.

Me thinks, comparing our selues in these times, with the Saints of God, that haue gone before vs; I cannot, but as admire Gods power, so maruellous in their weaknesse, so wonder at our tendernesse; readie to shrinke from holy practice and profession, for reproches, and a little losse of [Page 148] commoditie and ease. Had wee liued in dayes of our Fa­thers, when fire and fagot seemed an easie compendium of tortures, what had become of vs?

Thus thinke, God is mercifull to vs in thus tempering af­flictions to our strength. Withall, by these light troubles, takes tryall of our resolution, and would perhaps pre­pare vs to greater tribulation.

The manner of Pauls inclination to these offices of loue remaynes [...]: he would in that terme expresse that pleasance, and contentment he found, in the harshest due­ties of loue towards this people.

And it must be obserued, as a circumstance adding much grace to euery good performance, when it is done with pleasance, contentment, and heartie good liking. To preach the Gospell as of necessitie, is scarce thanke-worthy, to 1. Cor. 9.17. doe it wil­lingly, hath approbation, & reward with God. The Apostles speech seemes strange; ye haue begunne not only to doe, 2. Cor. 8.10. but to will. Is it more to will, then to doe? Not so: but it is more to doe willingly, then of necessitie, because some­thing we thinke must be done.

Hence find wee the will, sometimes accepted without the worke, neuer the worke, where this will is wanting: in works of Mercie, if there be 2. Cor. 8.12. a readie mind, a man is ac­cepted, though his gift be small; yea in case of inabilitie, though none at all. In new obedience, if the will be pre­sent, defects flowing from infirmitie, are winked at. Mar­tyrdome it selfe is not Martyrdome, except it issue from loue, and be commended by this complacentia.

Euidences of it take these: First, gladsomnesse, and ioyfull entertayning occasions of weldoing. Secondly, such men are Tit. 3.8. prouident, & forecasting to do good works. Thirdly, their griefe is not, to doe, but to faile in doing duetie, the 1. Ioh. 5.3. Commandement is not grieuous, or burthen­some, but defects in obedience.

Meanes to procure and increase it: first, consideration of the glorious reward: secondly, the present peace and comfort conscience feeles in weldoing.

THE Apostle in these words makes proba­ble his protestation, of so heartie wel-wishing to this people. Reason enough they had to thinke him thus kindly affe­cted towards them; for that on such termes of hard trauell and handy labour, hee forbare exacting maintenance due for preaching, in fauour of them.

The words abound with occasions of question, where­with men of corrupt mindes, lacking better imployment, haue pestered them. That is, first, whether Paul in this practice did supererogate? So Papists affirme, for herein he did more then was commanded.

Supererogatory workes, in their Language, are good workes, done ouer and aboue enioyned dutie. From other good workes they thus differ:

First, Where there is a Commandement, there lyes a bond vpon the Conscience to doe so, and no otherwise. In these of Supererogation, the Conscience is not bound; they are left to our discretion to doe, or omit.

Secondly, Matters of Precept, if they bee done, haue reward: if omitted, punishment. In workes of counsell, the omission hath no punishment; the performance hath greater reward.

Obiect. Such they conceit, was this fact of Paul: had hee prea­ched for his hyre, hee had done nothing against dutie; therefore preaching on free cost, he did supererogate.

Answ. There are duties ordinary; that bind simply to all times and occasions. There are duties extraordinary, or in casu, vpon speciall occasion. Example, to preach the Gospell, [Page 142] is a dutie ordinarie, euer binding a Minister: Woe to him if he preach not; to preach freely, is not alwayes a dutie; yet in case, eyther necessitie of the Church enforce it, or 1. Cor. 9.16, 18 appearance of scandall require it, in that case it becomes a dutie.

Or thus, Precepts some are of strict Iustice; some of Equity and Charitie. To abstaine from recompence, is no Pre­cept in strict Iustice: but yet is a Precept of Equitie and Charitie. As to abstaine from this or that meate, is no du­tie in strict Iustice. But in case Rom. 14.15. our Brother bee offended, Equitie and Charitie commands abstinence; we else sinne 1. Cor. 8.12. a­gainst Christ, against the Brethren. Such thinke this fact of Paul, a dutie in Equitie and Charitie, to which hee was bound: in respect, first, of the Churches pouertie, secondly, of appearing scandall.

A second question fals in occasionally; whether it be a dutie of a Minister, binding him at all times, in all places, in euery estate of the Church, to preach the Gospell free­ly? so some haue concluded absurdly from this practice of the Apostle. But

First, Why then prouides the Lord so liberally, for Leuites maintenance?

Secondly, and 1. Cor. 9.5, 13, 14. why inferres PAVL thence, our title to a salarie?

Thirdly, With what Conscience takes CaePHAS and the Lords Brethren recompence from the Churches?

Fourthly, How durst Paul presse it as matter of dutie vpon the Conscience of the instructed, to Gal. 6.6. make the in­structer partaker of all his goods?

Fiftly, And how professeth hee remission of his right, if he had no title to exact it?

Sixtly, Yea, he declares it to be Christs Ordinance, that they that preach the Gospell, should liue of the Gospell.

Obiect. Yet Christ commanded to giue Mat. 10.8. freely, because they had freely receiued.

Answ. Limit it, say some, First, to miraculous Cures.

Secondly, Others, to that time.

Thirdly, Distinguish some will haue vs betwixt Do­ctrine and labour therein. The Doctrine wee giue freely; for labour, require recompence.

Fourthly, Our Sauiour orders the affection only, pro­hibiting a mercenary affection and greedy appetite of gaine. In the meane-time permitting to eate and drinke, and take supply of necessities, in places where they should preach: vpon that ground, The Mat. 10.10. labourer is worthy of his byre.

As to Pauls example, and reason built theron, thus we answere: In practices of Saints, binding to imitation, we must haue eye not only to their fact, but to the cir­cumstances of doing. Circumstances often vary the case so farre, that what is necessary for one, in some case, at some time, on some occasion; is not necessary, nor perhaps law­full to another, circumstances being altred. PAVL Act. 16.3. cir­cumcised TIMOTHY, to auoyde scandall of Iewes; yet could at no hand bee brought to circumcise TITVS; so farre had circumstances varied the case; there now ap­pearing perill of Gal. 2.3, 4. betraying Euangelicall libertie. In this point of maintenance; other Churches hee professed 2. Cor. 11.8, 9 to haue spoyled; of Corinthians refuseth stipend. The summe is, in case, first, Of scandall. Secondly, Of Churches po­uertie, Paul forbeares his right; out of those cases vseth it. In like case wee thinke our selues bound by Pauls ex­ample: else free, to take benefit of the Lords Ordinance.

Quest. The third inquirie; may it bee lawfull for Ministers to vse Manuell labour? to vse Handi-crafts? In no case said Messalian Heretikes; Religious men may not labour with their hands. For it is written, Mat. 6.25. Be not carefull for the bodie.

Answ. First, That Precept concernes people, as well as Mini­sters.

Secondly, Prohibits only distrustfull carking for things of this life, without dependance on Gods prouidence or [Page 152] confidence in his promise. Conferre 1. Timothy 5.8.

Obiect. Labour Iohn 6.27. not for the meat that perisheth.

Answ. That Precept also belongs equally to Seculars.

Secondly, Must be vnderstood comparatiuely, rather for the food that lasts to euerlasting life.

The summe is, Pauls practice warrants it, in like case: though out of these cases, First, Distractions: Secondly, And such indecorum must bee carefully auoyded.

Quest. Lastly, it is questioned whether it bee a dutie of a Mi­nister to labour with his hands? Yes, say some. Pauls Ex­ample seemes binding: his Precept specially, 2. Thess. 13.10 Hee that will not labour, may not eate.

Answ. In casu, it becomes a dutie; simply, or at all times no dutie, rather sinfull.

First, The charge is to 1. Tim. 4.13, 15. & attend to reading, and to bee in such things; 5.17. to labour in Word and Doctrine.

Secondly, To free our selues from 2. Tim. 2.4. distractions by secu­lar imployments; sith Apostles rid themselues of an Of­fice more coniunct with the Ministery, that they might Act. 6.2, 4. giue themselues only to the Word and Prayer.

Thirdly, And the Lords prouision for Leuites was so made, that they might attend the Altar, and wait con­tinually on the Sanctuary.

In Pauls Example a wide disparitie appeares, as, First, Hauing an extraordinarie Spirit to assist him for his Fun­ction. Secondly, Yeelding of right vpon speciall oc­casions: as First, To auoyde shew of Couetousnesse. Secondly, 2. Thess. 3.8, 9. To ease the Church distressed. Thirdly, By example, to winne authoritie to his Canon concerning labour.

Obiect. To the reason from the Law of labour.

Answ. It is confessed, the Ministery is not exempted from la­bour. But they are deceiued, that thinke there is no la­bour but Manuall. The minde hath his labour euen to de­fatigation, not without commerce of the body. And of this kind of labour would our Sauiour be vnderstood in [Page 153] that principle; The Labourer is worthy of his hyre; And labour, said the Apostle, in word and doctrine.

To shut vp these questions: miserable is the state of that Church, wherein Ministers are forced to handy-labour; one of the two mee thinkes it argues: either the extreme pouertie; or the prophane vnthankefulnesse of the people.

PRaecisio est, as Rhetoricians call it, q.d. to say in a word, yee know how vnblame­ably we behaued our selues amongst you. Withall conceiue, the Apostle intimates another furtherance of the preuayling of his Ministerie; his vnblameable life; set out first, by the parts, secondly, signes thereof; ap­prooued by appeale to the LORDS, and the peoples te­stimonie.

Obser. His practice should be our patterne, whomsoeuer God hath honoured so farre as to assume him to minister before him; yea, of all those, ouer whom Gods Name is called, the dutie is to depart from iniquitie. Testimonies are infinite; Mat. 5.14, 15, 16. 2. Pet. 1.10. Philip. 3.15. 1. Pet. 2. & 3. tot. view these few cited in the Margine. Reasons whereby it is pressed manifold.

First, it brings glory to God.

Secondly, Comfort to our Soules.

Thirdly, Benefit euen to Aliens. As the neglect drawes,

First, Blasphemie on the Name of God.

Secondly, Fearefull expectation of vengeance on our selues.

Thirdly, Farther estranging of Aliens from the life of God.

Ʋse. Our care let bee, on this occasion, doubted to adorne the Gospell which we preach or professe, that howsoeuer humane frailtie permits vs not to liue without sinne; yet by our gracious endeuours, wee may liue without crime.

Two speciall Branches of this blamelesse life, the A­postle points vs vnto.

First, Holinesse;

Secondly, Iustice.

Holinesse conceiue to contayne whatsoeuer dutie concernes our personall carriage, without relation or di­rect respect vnto men: deduced by the Apostle to Titus, into First, Tit. 2.12. Pietie, Secondly, and Sobrietie. Iustice, an e­uen carriage in all commerce, or dealings wee haue with men.

And here two sorts of men fall vnder iust reproofe.

First, They, whose priuate conuersation, in respect of Pietie and Temperance, is free from staine, and blemish of enormious transgression; who yet, in occasionall dea­ling with men, forget all rules, I say not, of Charitie and Compassion, but of common Equitie: yea, almost of ri­gorous Iustice: Prosecuting the smallest wrongs, with extremitie of reuenge; exacting smallest rights, after ri­gour of Law; not abstayning from Fraude, Rapine, Vio­lence, or if there bee any other harsh dealing, that wee may censure iniustice: of whom we may wayling say, as PETER, 2. Pet. 2.13. Spots they are, and blots in our Assemblies: by whose occasion the way of God is blasphemed.

A second sort there are, whose glory is that their liues are harmelesse; Iustice they obserue exactly, & plaine dea­ling [Page 147] in their passages of traffique one with another; per­haps also neighbourly offices of kindnesse, and mercy sometimes passe from them; whose personall carriage yet viewed, no Leopard is found fuller of spots, then their liues of foule blemishes. Cursed swearers, scoffers at Religi­on, insatiable drunkards, &c. And in this kind what not? worst friends they say to themselues. But the Prouerbe is, Qui sibi nequam, cui bonus? neither hurt they themselues only; how many bane they by their pernicious example? What God would haue ioyned together, let no man put a­sunder. Iustice and Sanctitie are sister-Graces. There is neither in soundnesse, where either is wanting.

Obser. For testimonie of truth in this protestation he appeales to God, and the people, Yee are witnesses, and God also. Yee, say some, of our iustice, God, of our holinesse.

This twofold testimonie of our blamelesse life, wee should all labour to promerit. Whence was the Apostles endeuour, Act 24.16. to haue cleare conscience before God, and before all men. And his charge, to Rom. 12.17. procure things honest not only in the sight of God, but also in the sight of men. The one for our com­fort, the other for our brethrens commoditie. That is knowne of Bernard: there are two things necessarie, Conscientia propter te, fama propter proximum. What com­fort hath our conscience, when men applaud vs, and God condemnes vs? and what profit comes to men by our priuate holinesse; when our outward life wants, if ble­mish, yet not suspicion of iniquitie?

Ʋse. There is to this day a brood of Pharises, paynted Se­pulchres, amongst Christians, their outside glorious, and full of beautie, their inwards fraught with rottennesse, and deadly corruption. Their whole care is to appeare, and be applauded holy amongst men, yet is it Ephes. 5.12. shame to name the things that are done of them in secret. Alas, what auayles it to be applauded of men the mirrour of hone­stie; when God, and thy conscience accuse thee of hy­pocrisie?

A second sort there are almost [...]: Their pro­fession is, while God and their conscience acquit them, not to care what men say of them; and in that resolution, rush, if not into euils, yet into foulest shewes and appea­rances of euill. Paul belike said in vaine, Philip. 4.8. Follow things of good report, and labour to haue 1. Tim. 3.7. good testimonie from them without, and giue none 1. Tim. 5.14. occasion to the Aduersarie of speaking euill.

Saith Bernard, paraphrasing that of SALOMON, a Lilly amongst Thornes: The manners of men, as Lillies, haue their colours and odours; that which comes from a pure heart and good conscience, hath the colour of a Lilly, if good name follow, it is more truly a Lilly, when neither candor nor odor of the Lilly is wanting.

WHat he protested of his holy and blame­lesse life, hee here makes euident by a signe: it was the carefull performance of euery branch of his office, exhorting, comforting, testifying, which acts of his office, hee sets out: First, by the manner, in similitude: Secondly, by the matter, that they would walke worthy of God.

The inference of holinesse out of care to discharge his calling, occasions vs this obseruation:

Obser. Holinesse best shewes it selfe in carefull discharge of our personall functions. Hee is holy indeed, that is such in his place. Thus thinke, there is by Gods ordinance a double calling of euery Christian: First, generall, as he is a Chri­stian. Secondly, particular, as such a Christian: suppose a Magistrate, Minister, Master of a Familie, &c. he is not holy, that liues vnblameably, in the common dueties of [Page 157] Christianitie, neglecting faithfulnesse in his speciall sta­tion. It goes currant with Politiques; hee may be bonus Ciuis, that is not bonus vir; that Maxime is no principle. In Christianitie, I dare say, he is no good man, that is not such in his place. Eli is thought to haue beene a good man for his owne priuate behauiour; his goodnesse was fouly blemished, by being 1. Sam. 2.22, 29. so ill a Magistrate, and though from particular omissions we may not inferre a nullitie of his honestie, yet may wee without feare say, hee was a de­fectiue good man, so farre no good man, as hee fayled in the dueties of his office.

Vse. A point deseruing serious notice in these times, where­in, I know not by what ignorance, or error, men are gene­rally misse-carryed with opinion of holinesse, as much as is meet; for their crimelesse carriage in common dueties of Christianitie, though faulting too fouly in dueties of personall Calling: the Minister, whose life is spotlesse, thinks highly of himselfe, and is readie to say, euen to an­other Paul amongst the Apostles for paynes, as they in the Prophet, Isai. 65.5. Stand aloofe, I am more holy then thou; be­cause no Drunkard, nor Adulterer, &c. in life a type to his flocke; though neuer so ignorant, or negligent in the Word and Doctrine. This is, I confesse, something a rare vertue among that Crue: to be types to their flocke in con­uersation. But they should remember, this duetie con­cernes them as Christians: Christianitie binds them to such holinesse in life. The Ministrie requires 2. Tim. 4.2. instant preach­ing, and so requires it; that it cries, 1. Cor. 9.16. Wo to vs if we preach not the Gospell, though otherwise our liues were no lesse then Angelicall: like thinke of other particulars; the Gra­ces of Gods Spirit must all be exercised in the particular Vocation.

Follow the specialties of Pauls office so carefully per­formed by him. Exhorting, Comforting, Testifying: where againe occurres the obseruation made ad vers. 3, though in more particulars. Instruction, is not the whole of preach­ing: [Page 158] Thereto must bee added Exhortation, Com­fort; if need bee, Obtestation. See what is there largely said.

Here only reuiew the necessitie of all these in the course of our Ministery.

First, Of Exhortation. That mayme we receiued in the fall, and haue increased by long custome of euill, re­maines in the best and most regenerate; as in nature, we are strongly inclined to euill strangely auerse from euery good dutie; So in state of Grace, there are remnants of that propension to euill, no small relikes of drowsinesse and dulnesse to good duties. In Prayer, Hearing, euery religious Office, who, that obserues himselfe, finds it not? those Eccle. 12.11. words of the wise, the Lord hath giuen vs, as goades to quicken our dulnesse, when wee are exhorted by the Masters of the Assemblies.

Secondly, Of Comfort: There is no calling, no dutie but hath his crosses attending: Without vs, the World; whiles scoffing at Pietie, and laughing it out of counte­nance; whiles threatning; whiles vexing; alwayes la­bouring to discourage; few to accompany, many to op­pose vs. Within vs, Conscience of infirmitie and imper­fection; so preualent with many, that they become wea­ry of wel-doing, because they are weake in doing. How needfull for the people were a Barnabas, Acts 4.36. a sonne of conso­lation, to support the weake, and comfort the feeble­minded?

Thirdly, Of Contestation. The word signifies, after phrase of Scripture, a serious and graue admonition ioy­ned with authoritie and commination. Exod. 19.21. Contest the people, saith the Lord to Moses, that is, charge them with com­mination. Compare Nehem. 13. Gen. 43.3. Pauls testify­ing then was, his graue and serious admonition ioyned with threatning.

How necessary this course of proceeding in our Mini­sterie is; iudge by that securitie, and remisse carelesnesse, [Page 159] wherewith euen gracious dispositions are eftsoones ouer­taken; desiring to enlarge Conscience, and to slake those strait bonds, wherein it stands bound by the Word of God, in so much that they begin to bee of the Politikes opinion; there may bee a nimium of Iustice; an ouer­plus of holinesse and care to depart from euill. All which considred, shew necessary vse of all these is in our Ministe­rie; and should sway the people to admit them.

As a Father doth his Children. The manner of Pauls performing these Offices wee haue here expressed; it was with fatherly authoritie. Before, hee puts on him the in­dulgence of a Mother; here, he assumes the affection of a Father: expresseth he the same or some other thing? There bee that conceiue him to intimate some difference of his carriage towards them, according as hee obserued their growth in Grace, and longer standing in Christianitie. Whiles they were Nouices, and Babes in Christ, he vsed them with all motherlike indulgence; when growne to more strength, he interposeth something of fatherly au­thoritie, perhaps he would signifie, that in midst of his mother-like meeknesse, he forgat not occasionally to vse the grauitie and authoritie of a father.

Obser. The first coniecture standing, occasions vs this note, In our Ministery one course is to be holden with Nouices, and Babes in Christ: another, with men of more standing, and strength in Christianitie: towards Nouices, motherlike in­dulgence: to others, fatherly grauitie and seueritie.

First, Impositions on Nouices may not bee ouer-strict, 1 or austere; so much teacheth that Allegory Mat. 9.17. of Wine and Vessels, vsed by our Sauiour, in way of Apologie for his more mildnesse in Iniunctions, then Iohn vsed to his Dis­ciples.

Secondly, Instructions, for matter and manner, tem­pered 2 to capacitie: strong meate is for strong men: Heb. 5.12, 14 Milke for Babes; so our Sauiour instructeth his Disciples, Mark. 4.33. as they were able to beare.

3 Thirdly, Admonitions and reproofes ouer-rigorous, daunt and dismay Nouices; no man with that sharpe­nesse corrects an infant, as a man of more yeeres.

4 Fourthly, Conuersation in things indifferent, during weaknesse, must be other; then is necessarie, when once they vnderstand doctrine of Christian libertie.

Vse. So that they are ill prescribers to vs Ministers, that al­low vs no proceedings with any, but what taste of auste­ritie and rigour; though our Sauiour would not quench the smoking flax, and our power to vse sharpnesse, is limited 2. Cor. 13.10. to edification. As ill they that in matter of Iniunction and manner of Admonition, limit vs to mildnesse, and ten­der respect to pretended weaknesse: though in instruction nothing pleaseth the palate, but strongest meate; why so much strictnesse required of them? their sins reproued with such sharpnesse? others with so much mildnesse? you should aske also, why you are instructed otherwise, then Infants and Babes in Christ? And the Apostle will an­swere you: It is your shame to sticke still in Heb. 5.12. principles: and should be thought as shamefull, not to out-strip No­uices in measure of Sanctitie.

Obser. Following the other sense, wee haue this direction; to temper our indulgence with grauitie and authoritie; that we impart not the Maiestie of our Ministery. Teach & exhort, [...]: Tit. 2.15. withall peremptorinesse of comman­ding. 1. Tim. 4.12. Let no man despise thy youth; some thus interpret: Though yong, yet so carry thy selfe in thy Ministery, that they may reuerence and feare thee, for thy Grauitie and Maiestie therein.

Ʋse. They are idle prescripts of the people to Ministers, prescribing vs popularitie, permitting mee seueritie to­wards their most scandalous courses; as Corah to Moses, so our people to vs in grauer proceedings; Numb. 16.3. Wee take too much vpon vs, and forget our selues; It is our pride, with such authoritie to warne the vnruly.

THe matter thus pressed by the Apostle re­maynes, that they would walke worthy of God: where we haue, first, the Duetie: se­condly, the Reason, whereby it is enfor­ced.

The duetie, to walke worthy of God. The sense thus conceiue; that at no hand thou imagine it pos­sible for vs to demeane our selues, so as to demerit God, and to be worthy, by way of desert, of those endlesse fauours bestowed on vs in Christ: It shall euer be true, that Iacob said, Gen. 32.10. Wee are lesse then the least of Gods mer­cies, and his goodnesse hee hath shewne vs. PAVL spea­king of our sufferings for CHRIST, saith, They are not Rom. 8.18. worthy of the glorie that shall be reueiled: No, saith BER­NARD, Bernard. de Annunciatione, serm. 1. Though all the passions of all Saints should fall vpon one man.

But to walke worthy of God, is to walke fittingly to his nature, and so as may beseeme a people whose God the Lord is. The Apostle Peter, me thinks, well expresseth it, when he exhorts, 1. Pet. 2.9. to shew forth the vertues of him that called vs out of darknesse. So that to walke worthy of God, is so to demeane our selues, that the Image of God may, as much as is possible, shew forth it selfe in vs, and that wee may expresse the nature of God, whose people wee pro­fesse our selues.

Obser. Such should bee the measure of a Christian mans life, to come as neere, as may bee, to the nature of God; so runnes the exhortation; to be 1. Pet. 1.15, 16 holy, as he is holy: Luk. 6.36. mer­cifull, as our heauenly Father is mercifull: for, First, wee professe our selues his children. Secondly, herein [Page 162] stands no small part of our happinesse, to resemble his Maiestie.

That nature of GOD hee hath acquainted vs withall. First, by those attributes hee assumes to acquaint vs therewith. Secondly, by their liuely resemblance in the person of our SAVIOVR, called therefore, as some thinke, the expresse Heb. 1.3. Image and Character of his Fa­thers person.

Vse. How ill they sute with this line of life, that professe themselues Gods people, and yet liue in vncleane lust; let them iudge, that know how pure a Spirit the Lord is. Those also, that exercise crueltie, iniustice, liue in maliciousnesse and enuie, turbulent, vnquiet, and restlesse spirits.

How answere they to the nature of God, that stiles himselfe 2. Cor. 1.3. the Father of mercies, and GOD of pittie? that is iustice, and loue it selfe, and delights in no stile oftner, then to be called the God of Peace.

The reason annexed, because, hee hath called vs to his Kingdome and Glorie, wherein, were it not I haue stinted my selfe to that was publike deliuered, these par­ticulars might, not without profit, be insisted on: First, the Agent: Secondly, Action: Thirdly, Terme.

Now it sufficeth to obserue, the high dignitie of euery one effectually called, hee is by calling intitled to the King­dome and Glorie of God. Therefore Paul calls this cal­ling, Philip. 3.14. the high or supernall calling, not because the Caller is heauenly, but because the honour, to which wee are thereby aduanced, is indeed sublime. Hence al­so it is termed, Heb. 3.1. the heauenly Vocation, not so much for that the Authour, meanes, and manner are heauenly; but because the state, whereto wee are brought, is hea­uenly and glorious.

This is that the Apostle, in such an heape of wordes amplifies, when hee saith: Wee are come to the Mount Heb 12.22, 23. Sion, the Citie of the liuing God, the celestiall Ieru­salem, [Page 163] the company of innumerable Angels, and to the Congregation of the first-borne, and to God the Iudge of all, and to the spirits of iust men. Not that wee haue now full fruition of the glorious Deitie: but, First, the vse of Scrip­ture is, sayth Austine, to enunciate things that shall bee, in the present or preter time, to signifie certaintie of ac­complishment in time prefixed. Secondly, withall wee haue present title thereto: Gal. 4.1, 2. As the Heire in his nonage is Lord of all in title, though vse is not permitted till time ap­pointed by his Father. Thirdly, And we are now vnited with God in CHRIST, and made one body with the whole Church Triumphant and Militant.

First, This glorious aduancement of the Children of Ʋse 1 God, should, me thinkes, solace all outward abasures, they suffer from the malignant World. What though wee be counted the skumme and off-scouring of the World amongst men, that know not the worth of our high Cal­ling in Christ Iesus? Could wee, as Paul, turne our eyes from things Temporall, to things Eternall, wee should see glory, such as no Kingdome of the Earth is able to af­ford vs; and say, SALOMON in all his Royaltie, was not dignified as the meanest amongst Saints.

Secondly, Our wisedome it shall be to examine our ti­tle 2 to this glorious Kingdome. Gods Kingdome is vsual­ly distinguished into the Kingdome of Grace, and the Kingdome of Glory: they differ not so much in realties, as in the manner of administration. The Kingdome of Glory is swayed immediately by God himselfe; that of Grace, by meanes, the Scepter of his Word: yet so, as that whoso is here admitted into the Kingdome of Grace, hath title to the Kingdome of Glory.

Our being in Kingdome of Grace, wee best discerne: First, By the Guide that rules vs. Secondly, The Law or Rule we walke by; The Guide, is Gods Spirit. The Rule, the Word of God. These two are so inseparably linked to­gether, that neyther without other, comforts any thing. [Page 164] As Rom. 8.14. many as are Gods sonnes, are led by his Spirit; and as many as are guided by GODS Spirit, are ruled by his Word. Whereto adde, Thirdly, The contempt of earth­ly things, in comparison of the gracious estate of Gods people, howsoeuer afflicted: as thou seest instance in Heb. 11.25. Moses.

HItherto of the helping of causes in the A­postles selfe, to the preuayling of his Mi­nisterie; followes another in the people; their reuerent and respectfull behauiour in hearing; explayned in this Verse; where­in are considerable, First, Their demeanour towards the Word. Secondly, Pauls manner of mentioning it, with thankesgiuing. Thirdly, The fruit of their so holy recei­uing the Word: it wrought effectually, &c.

For this cause we thanke God.

Obser. A great blessing of God it is to a Minister, when hee fals on a people reuerently affected to the Word in his Ministerie.

A comfort worth all other comforts that can betyde a Minister from his people; and therefore mentioned by the Apostle, not without thankesgiuing: a fauour, that the Lord hath denyed to many his choice seruants. Iere­mie heauily complaines him of this, that when Ier. 20.8. hee spake to the people in the Name of the Lord, Gods Word was turned to him to matter of reproch. And how vnwelcome, thinke yee, was that tydings to EZECHIEL, that Ezech. 2.3. hee should [Page 165] goe to a rebellious house; a people that should resist against the Word and Spirit of God. Hence it is, that the Lord, when he would comfort his Seruants, and animate them in their Ministerie, nourisheth them with hope of such a blessing: As to Isay, for his comfort against the mul­titude of dull eares, and grosse hearts, it is promised; There should Isai. 6.13. be a tenth that should return. And howsoeuer it be true, we haue our reward, secundum laborem, not secun­dum prouentum: as Bernard comfortably obserues: yet what matter of dismaying is it to a Minister? to labour without apparent hope of 1. Cor. 9.2. this seale to his sending; the conuersion of the people to the obedience of faith.

Vse. Me thinks then, where the operation is giuen vs, it is that should most be laboured for, and enquired after; so that neyther large reuenue, nor pleasant situation, nor any thing should so much bee reioyced in, as this qualitie of the people; Enquities are vsuall and carefully made, what is the value? how situate for Ayre, and other con­ueniences? They are blessings of God not to bee despi­sed; enquiries not to bee condemned; but this more to be attended; what is the condition of the people? what attention and regard shew they in hearing, to that mes­sage we bring them from the Lord of Hosts? The lot be­fals that Minister in a faire place, he hath a goodly Heri­tage; to whom God giues a people reuerently demeaned to­ward, and the Word in his Ministerie.

Their commended behauiour followes; they receiued the Word as the Word of God; that is, First, with perswasion that the Word was GODS. Secondly, accordingly fit­ting their behauiour, so as was seemely for the Word of God.

Obser. A man desiring to profit by the Ministerie, must settle him­selfe in this perswasion, that the Doctrines deliuered from the Scriptures, haue God for their Authour. With such minde came Cornelius and his Company to heare, what Act. 10.33, 44 the Lord should command them by PETER; accordingly they de­meane [Page 166] themselues in all reuerence and feare; and reape the fruit of such reuerent attention. While PETER yet spake, the Holy Ghost fell on all those that heard him. This 2. Pet. 1.20, 21. know first, said Peter, and hold for a ground, in your attention to the Writings of Prophets, whether priuately me­ditated, or publikely interpreted: That no Prophecie came of any priuate motion, but holy men of God spake as they were inspired by the Holy Ghost. This to say truth, is the key to all profitable hearing. First, binding the eare to attention. Secondly, the minde to faith. Thirdly, the heart to reue­rence. Fourthly, the will and conscience to obedience.

When the Lyon roares, all the Beasts of the Forrests tremble; when GOD is knowne to speake, what Atheist dares but yeeld attention? Who stops not curious Quae­res of his incredulous minde, that knowes, It is the God of Truth, whose Word hee heares? what heart so obsti­nate, that trembleth not in such perswasion? Euen dis­sembling Israelites on that ground resolue; Deut. 5.27. Exod. 19.8. All that the Lord commands vs, we will doe.

Vse. In this perswasion let vs build our selues, as many as desire to profit by hearing: and to feele the sauing effica­cie of the Word in our Soules.

To this end consider wee, First, The maiestie of the Scripture; that hauing so little helpe from humane elo­quence; carryed, for the most part, in plainest and lowest stile: yet preuayles to draw the minde, 2. Cor. 10.5. to subiect the very thoughts and Conscience to obedience and reuerence.

Secondly, The searching power of this Word of God; diuing Heb. 4.12. into the bowels of the Soule and Conscience.

Thirdly, The great malice of Satan against it: shewed in all times, by stirring vp Heretikes to adulterate; Ty­rants (had it beene possible) to destroy it.

Fourthly, The wonderfull efficacy, shewed in altering the disposition of mans heart: so farre, that howsoeuer, it is as contrary to the corrupt nature of man, as light is to darknesse; yet, where it preuayles, things dearest to na­ture, [Page 167] are not esteemed halfe so precious, as the Word of GOD.

Obser. To this perswasion of the diuine Authour is their be­hauiour in receiuing fitted, set out in Antithesis; they re­ceiued it, not as the word of man, but as the Word of God. A precedent worthie our imitation, instructing vs to a meete manner of receiuing the Word of God. As Peter prescribes to Ministers, 1. Pet. 4.11. to speake as the words of God; so suppose the Prescript for hearing, from this patterne, to heare it as the Word of God ought to be heard; euer putting difference twixt it, and the word of man; the specialties thus con­ceiue: First, with the best and chieftie of our reuerence and attention. The Prophet Isay prescribing it, expresseth such a degree of reuerence, as can scarcely without Ido­latrie be allowed to the word of a man; he would haue vs euen Isai. 66.2. tremble at the words of God; the very sound of it should be as the noyse of Thunder, at which we natural­ly tremble and quake.

Reasons we haue many, pressing such a measure of re­uerent attention. First, the Wisedome, Power, and Ma­iestie of the Authour, shewing it selfe so wonderfull in e­uery line almost of the Scripture, that it breedes admira­tion in the attentiue and considerate Reader; so hath eue­ry word his weight, euery sentence replenished with di­uine Wisedome, that it is all 2. Tim. 3.16. profitable to instruct, com­fort, exhort, correct. Secondly, to which adde, meditati­on of the Maiestie and Power of the Authour, how able he is to auenge himselfe on the least vnreuerence. Thirdly, of the high mysteries it contaynes, so plainly deliuered, with such varietie, as may sway the eare of the most cu­rious Sciolus, to reuerent attention. Fourthly, weigh al­so, how neerely the knowledge and obedience of it, and euery parcell in it concernes vs, insomuch that thereon depends the saluation of our soules; so many causes, commanding the best of our attention, and reuerence, we must acknowledge.

Vse. Three dangerous diseases of the eare are here discoue­red. First, Deafnesse complayned of by the Prophet an­ciently, Psal. 58.4, 5. as the deafe Adder, so stop they their eares, refu­sing to heare the voyce of the Charmer, charme hee neuer so wisely: noted also by Salomon, in his time, and threatned with a iudgement to be trembled at; which is growne to such height, that it becomes matter of reproch, to be a common frequenter of Sermons.

To open this deafe care: First, let that of Salomon bee remembred: Pro. 28.9. Whoso turneth his eare from hearing the Law, euen his prayer shall be abominable: that whereas in their prayers, they seeme to place their sole contentment, and confidence; in case of contempt towards hearing, their other deuotions become abominable. Secondly, if this moue not, let that terrour of the Lord preuaile, a day will come, when anguish of soule shall force these miscreants, to importune the Lord with their importunate outcryes, for audience and mercie; Lord heare, Lord, Lord, open vnto vs. But heare what GODS wisedome protesteth, When they crie, Pro. 1.24, 26, 28. he will not heare, but will laugh at their de­struction, and mocke when their feare commeth.

Secondly, drowzinesse and dulnesse of hearing, com­playned of by the Apostle; when they heare, and heare not; hearing without attention and regard, tendring their presence in the Congregation to fill vp the number, but with such Oscitaurie, and gaping drowzinesse, that they regard not what is spoken vnto them. That, if a man should aske them account of their hearing, as Dauid did Ahimaaz of his message; no better answere should hee receiue: 2. Sam. 18.29 I saw a tumult, said AHIMAAZ, but I know not what. These heard a noyse; good words they say, All of God; but what of God, or his Will, they know not.

For remedie, consider, first, this Word of God, that you so sleightly regard, is that, that one day Job. 12.48. shall iudge you. Secondly, and it is not amongst the least of Gods spiri­tuall plagues, to be giuen vp Isai. 6.10. to drowzie and dull eares. [Page 169] Thirdly, the last is the 2. Tim. 4.3, 4. itch of the heare, listning rather to fables then to the wholesome words, which are according to godlinesse, insomuch that whoso will be so friuolous, as to pester his Sermons with idle and impertinent stories, neuer so fabulous, finds attention in our people, much more serious, then hee that with greatest euidence of the Spirit and power deliuers the deepe mysteries of saluation.

Secondly, as with our best reuerence, the Word of 2 God must be receiued; so with absolute faith and credence, that herein wee may put difference twixt the Word of God, and the word of man: suppose thus; whereas the words of the wisest, and most iudicious amongst the sons of men, iustly admit not only disquisition, but contradi­ction, because Rom. 3.4. all men are lyers; this honour wee owe to the Word of God, with absolute credence, without any suspence of iudgement, or contradiction to entertayne it; very 2. Cor. 10.5. thoughts must be subiected to Faith, when once wee know the mouth of the Lord hath spoken it; for the wit­nesse of God is greater then mans. I, what the Lord auouch­eth, who dare denie him credit? And howsoeuer some­thing brought to vs for the Word of God, may iustly be examined, because there be that say, Thus saith the Lord, when the Lord hath not spoken by them; yet when once it shall appeare to be the Word of the Lord, to question the Truth thereof, beseemes rather Atheists, then profes­sed Christians.

Where comes to be reproued, not onely that generall infidelitie of professed Atheists, questioning the Truth of Scripture; but all the particular vnbeliefe of our people, that hearing any thing, euen with [...]ynest demonstrance, taught, aboue power of nature, or their shallow conceit; not only enquire, as NICHODEMVS, How can these things be? but resolue of the negatiue, These things cannot be: Act. 26.8. Why should it seeme a thing incredible, that the Lord should rayse the dead? reedifie the body out of the ruines made by death, that could at first build it out of nothing? [Page 170] To this day seemes it more then a probleme, a meere pa­radoxe amongst our people.

The very Commandements, where they are crossing to corrupt humours, are cancelled, at least sleighted, and shifts studied by defiled consciences, to diuert that stroke, that pierceth from the consideration of their diuine Authour.

3 Thirdly, the last thing in this manner of receiuing the Word of God, is the absolute subiection of the conscience to obedience: that whereas all the commands of men are li­mitted to their rule; and absolute obedience is due to no meere creature, how authorized soeuer: This Word of God must so be receiued, that Exod. 19.8. whatsoeuer the Lord shall command, we must resolue to doe.

Where the taxe lyes heauie vpon our licentious Hea­rers, comming to heare, with reseruation of purpose to continue their sinnes, and desire to haue conscience at li­bertie, to obey, or disobey, as themselues see fitting. They must giue Preachers leaue to talke, they will giue them the hearing. Obedience shal still be at their libertie, and choice, wherein and how far to yeeld it; let these con­sider, who said, God is a Law-giuer, Iam. 4.12. able to saue and to destroy; that suffers Heb. 2.2. no transgression, or disobedience, to passe without iust recompence of reward.

Which also works, &c. The fruit of such receiuing the Word followes. It works mightily in them that beleeue. So liuely and mightie in operation is the Word of God in due manner receiued, transforming the Hearers into the Image of it selfe; in such sort that what it prescribes, it workes: prescribing Faith, it [...]rks Faith; vrging Obedience, it works Obedience; commanding Knowledge, it enligh­tens to know: strange and wonderfull is the vertue of it, receiued as it ought. It makes the Churle liberall; the Profane, holy; the Drunkard, sober; the Adulterer, chaste, &c. There is no dutie so harsh to flesh and bloud, so crossing to profit, pleasure, any thing; but it preuailes [Page 171] with conscience of such Receiuers, to practise.

Vse. I spare touch of Euthusiasts blasphemie, in whose lan­guage it heares nothing but a dead Letter; aduising our Hearers, to notice the true cause of so little efficacie, of this mightie Word in their hearts; commonly it is im­puted to the Minister, either his gifts are weake, or his affections cold, or his heart not vpright. The fault must needs be the Ministers, if the Word be not effectuall in the Hearers. Truth is, these all or some may be impedi­ments; yet who hath not seene mightie effects of weake gifts in the Minister? &c.

Rather sticks the cause in the people, not hearing with what reuerence, faith, conscience, that this Word of God should be receiued withall.

They come to heare, as Athenians, for noueltie; or as the Iewes, in Ezechiel, for pastime and recreation; or as Criticks, to censure the gifts of the Minister: who mar­uels if they depart without profit, or experience of the power of this mightie Word of God, whose actuall effi­cacie requires due disposition of the Receiuer?

THe Apostle proues by a signe, the effectuall working of the Gospel in this people, that signe is, their willing and constant endu­ring afflictions for the Gospels sake, set out in a comparison of Likes or Equals.

As the Churches of Iudea, so these suffered: First, the same things. Secondly, from like men.

Obser. The supernaturall vertue of Gods Word is here remarke­able, [Page 172] as in many other things, so in this, that it so rauish­eth the affections with loue of it, that it makes vs willing to suf­fer any affliction for it.

That this is supernaturall, the enmitie betwixt it and the nature of man sufficiently shewes. There is nothing which a man more naturally hates, then the Word of God; insomuch that, what it commands, nature rebels against; therefore, because the Law commands it: what it forbids, nature desires, because the Law forbids it.

And this as true of the Gospell, as of the Law. How stormes mans nature against that doctrine of the Gospel? teaching the whole of our saluation to be the worke of Christ, and the grace of his Spirit; vs to be nothing in merit, or abilitie, to further, in any sort, our righteous­nesse or saluation? what power but supernaturall, can worke this change in the nature of man, to make him pre­ferre in his loue, that which he so naturally hates, before wealth, pleasure, honour, life it selfe?

Augustine, to some requiring miracles to proue the doctrine of the Churches, to haue proceeded from God, thus answers; Hee that sees the world beleeue, and himselfe beleeues not, is himselfe a strange wonderment: so, hee that sees Gods Church suffer such tortures, for the Word of God, and yet questions the diuine Authour thereof, is a maruellous, or rather a monstrous Atheist.

It is a question ordinarie amongst Schoolemen, whe­ther the iustification or conuersion of a sinner be a worke miraculous; they say no: though they acknowledge therein something aboue nature, yea against particular nature. Quid maius potest esse prodigium, quàm sub momen­to breuissimo ex rapacissimis Publicanis Apostolos fieri? ex persecutoribus truculentis praedicatores Euangelij patientissi­mos reddi, ita vt eam quam persequebantur fidem, etiam effu­sione sui sanguinis propagarent, saith Cassian.

Ʋse. And if there were nothing else, this mee thinks should settle the veriest Atheist in perswasion, that the doctrine [Page 173] of Scriptures came out from God. To Gods children let it be a settling of their Faith, that it neuer wauer about this principle.

Obiect. Lest any say, The Argument is not demonstratiue; in as much as Priscillianists, Donatists, other Heretiques haue resisted vnto sheading of Bloud, to maintaine their Heresie and Superstition.

Answ. We confesse there are amongst Heretiques, men strongly deluded, and euen ambitious of suffering. Yet betwixt the Deuils and Gods Martyrs these differences are ob­seruable: First, in the manners and conuersation of one and other, to the eye of Naturalists euident. Priscillianists were knowne to be men of vicious life, and in matters of Oath and Religious Hypocrisie, professedly impious: To Christs Martyrs, their persecutors haue beene forced to giue testimonie of their honestie. Pilate could say of our Sauior, Luk. 23.4. I find no euill in this man; Lysias in Paul findes Act. 23.29. nothing worthie of Death or Bonds; Pliny to Tra­ian giues testimonie of Christians in offensiue life; except in matter of their Superstition (as he calls it) they were vnrebukeable.

A second difference ariseth from measure of their passi­ons and patience; where, Storie and Experience giues e­minence to Christians. Sawes, and Spits, and Gridyrons, were tryals peculiar to Christians; neuer was Christian seueritie so sauage against Heretiques, as was Heathenish or Hereticall Crueltie against Gods Children; vnder which, notwithstanding their patience was perfect, to the astonishment of Beholders, who can sample, amongst Heretiques, that of Lawrence on the Gridyron? daring as it were the Tyrants malice, Assum est, inquit, Ambros. Offic. lib. 1. cap. 41. versa & manduca. Ita animi virtute vincebat ignis naturam, saith S. Ambrose.

The power of the Word of God we haue thus seene in generall; as it is obserued by the Apostle, and infer­red to be so mightie in this people, so let vs view it. It [Page 174] wrought effectually in this people; for they imitated the Churches in suffering.

Obser. That man may say indeed, the word is mightie and effectuall in him, with whom it preuailes so farre, as to make him a wil­ling sufferer for the Truths sake. Something it is, when it works Faith and Obedience in dayes of ease; yet in some reuolts it hath thus farre preuayled. To whom it is giuen not only to beleeue, Philp. 1.29. but contentedly to suffer for the Name of Christ, theirs is the priuiledge.

The hardest point of obedience, is to obey in suffering. Mat. 20.22. Can you drinke of my Cup, said our Sauiour to his ambi­tious Disciples? that is the tryall.

Reasons.First, Naturally wee loue ease: and there is nothing more hard to flesh and bloud, then passions and patience. Wherefore herein haue beene noted the foulest fals of greatest Saints.

2 Secondly, Besides, in that case, a man must sometimes transcend sense; and whatsoeuer this World affords to sustayne him: beleeuing one contrary in another; as that hee raignes as a King, whiles hee suffers as an abiect Mis­creant.

Vse. This make we our Touch-stone, to try truth of Con­uersion by power of the Word of God. Many are the ef­fects it hath in the hearts of Cast-awayes; it humbles, comforts, reformes them in a measure. Thus farre it pre­uayles with few, or none of them, to make resolute, to suffer for the Truth. Faith and Repentance are the rifest things in Profession: then patience in affliction, or resolu­tion to suffer, no vertue more rare. Vsually wee desire to indent with the Lord, and so far as may stand with com­modity, reputation, loue of Neighbours; so farre only are we for the Gospell. Remember who said, Luke 9.23. He that takes not vp his crosse to follow Christ, is not worthy of him: whoso doth it not daily, in the preparation of his minde, is no meet Disciple for him.

The amplification of their sufferings is by comparison [Page 175] of likes; they suffered as others: the points wherin they resembled are, First, the passions, same things. Second­ly, qualitie of persecutors, from like men; their owne Coun­trimen. This latter brought to amplifie their patience, there being no vnkindnesse that goeth so neere, as what proceeds from men linked to vs in bonds of Nature, Ami­tie, or otherwise.

Obser. Considering the persons, Authours of their vexation, me thinkes I see, the vnlimited violence of a Persecutors ma­lice against Gods Children for truths sake; It knowes no bonds of Nature, or Amitie; breakes furiously thorow all, to wreake it selfe vpon the Truth. Neyther Country, nor Friendship, nor Kinred, nor any thing that a Persecutour respects in his malice. Here a mans chiefe enemies are they of his owne house, Luke 21.16. Father against Sonne, Sonne against Fa­ther; Parents and Brethren betray, and persecute to death.

How neere was the Tye betwixt Saul and Dauid, by Kindnesse, and Affinitie? that is no restraint to Sauls malice; neerer that betwixt Cain and Abel; yet inhibits not from cruell Murther. In all experience, no Hatred so deadly, as what ariseth for cause of Religion: whether the cause be this, that the Lord thus punisheth the con­tempt of Religion in Persecutors, giuing them vp to bee voyd of naturall affections; or what else I know not; once this I know, the greatest amongst spirituall Plagues are reserued for Persecutors; and it is Rom. 1.31. no small wrath to haue Nature so farre depraued.

Ʋse 1 First, Let it serue for caution to all guiltie of Perse­cution; to all to take heed how they harbour malicious minds against the Gospell; lest they prooue Monsters in Nature. Were it not a wonder and astonishment, to see a Mother become the Murtherer of her own son, &c? Cer­tainly, that malice, that growes vpon point of Religion, is vnlimited; and knowes no stay, till it make men Mon­sters in Nature.

Ʋse 2 Secondly, Let no man thinke strange concerning this [Page 176] try all, as if some new thing were come vpon him. It is bitter, I confesse, to see naturall Loue turned into vnna­turall Enmitie. But remember who said: When Psal. 27.10. Father and Mother forsake me, the Lord takes me vp. And he that in such case, hates not Father for Christs sake, is not worthy of him.

THE Apostle occasionally mentioning the Persecutions raysed by Iewes, against the Church, digresseth a little to a descripti­on of their manners; yet so, as he hath still respect to his principall purpose. His ayme seemes this: to preuent the scandall might aryse to Gods people, in respect of Persecutions raysed by Iewes. It might seeme strange, the Lords only people in time past, hauing such knowledge in the Law, and Prophets, should persecute the Gospell; some weak­ling might perhaps thinke, there was something amisse in the Doctrine; when Iewes did so eagerly oppose it. That scandall the Apostle would here preuent: shewing it to be no new thing in that Nation; Such crueltie was be­come hereditarie to them; and persecution, after a sort, their Nationall sinne. To this end, hee remembers them how they dealt with our Sauiour, and their owne Pro­phets.

That the Conclusion in this digression, may bee this; [Page 177] Crueltie in Iewes may to no man seeme strange.

First, from their former facts. Secondly, Reasons. their malig­nant nature. Thirdly, Gods wrath vpon them.

Who killed the Lord Iesus and their owne Prophets.

Quest. Meanes he the same persons?

Answ. Not the same particulars, but men of the same Nation.

Quest. How are they said to haue killed the Lord Iesus? when it is certaine by the Story, he was put to death by Autho­ritie of the Roman Empire: and the Executioners seeme to haue beene Romane Souldiers:

Answ. Though their hands slew him not; yet their malicious accusations, and slanders procured his death; wherefore they are said to haue killed him. The note thence is:

Obser. Sinnes committed by others through our instigation, become ours by iust imputation and participation. What sinne thou excitest another to commit, that thou committest; the guilt of it redounds to thee, in as high a nature, as to him that is the immediate Executioner. In Naboths death the Iudges and false witnesses were the next Agents. 1. King. 21.7, 13, 23. IE­ZABEL the plotter only, and instigator; she is punished for sheading Naboths bloud, though her hand was not vpon him. Euen in mens courses it seemes iust; that not only the Executioner; but the Plotter, Abetter, Instiga­tor, Concealer of Treason be punished with death.

Yea see, how a farre lesse degree of participation, brings guilt vpon our soules. The Rulers among the Iewes, that but tolerated the breach of Sabbath, are charged to Neh. 13.17. haue broken the Sabbath. Yea, least counte­nance giuing to Idolatry, 1. Cor. 10.18, 21. makes culpable of Idolatry.

Vse. I say then, as PAVL, Communicate not with other mens sinnes; beware how thou prouoke another to euill; lest the guilt of his sinne, yea, of his soule redound to thy Con­science.

There is a rule that most men walke by. Gal. 6.5. Euery man shall beare his owne burthen; smart for his owne sinne. A true rule, but misinterpreted. Thine owne sinnes are they, [Page 178] not only which thy selfe actest; but what thou prouo­kest others to commit. AHAB wrought euill in the sight of the Lord, &c. 1. King. 21.25 whom IEZABEL his Wife prouoked. A­HABS sinnes are Iezabels sinnes; because shee prouo­ked to commit them.

Thy childes impietie and vncleannesse are thy sinnes, if thou giue him countenance to commit them. Thy Neighbours Persecution, is thy Persecution, if thou en­courage him to persecution.

To which end consider, Gods Commandements bind, not only to our own personall performance of duties: but to further their performance in others. Turne, and Ezech. 18.32. cause others to turne. They enioyne, not only to flye sinne in our owne persons, but to hinder it in others within our com­passe: Thou shalt Leu. 19.17. not suffer thy Brother to sinne.

Obser. Againe, see here; how sinnes once set on foot by Parents practice, are oft-times continued in the Posteritie to many Ge­nerations.

Crueltie beganne amongst Iewes, in the dayes of Pro­phets: continues in that Nation, till destruction of their Citie; Isay cals them Isai. 1.4. a seed of the wicked; as if their Fathers had propagated their Cruelty with their Nature. IOHN BAPTIST, Mat. 3.7. a generation of Vipers; as if it had beene as naturall to Iewes to receiue crueltie from their Parents, as for Vipers to receiue Poyson from their Dam. So Ahabs Posteritie resemble his manners; and all that come neere him, or his Race, taste of his malice; Hence see we, in all Ages, sinnes spreading ouer Nations; there­fore called of some, Nationall sinnes; so passe they along in euery Generation, as 2. King. 5.27. GEHEZI his Leprosie, to his Posterity.

The question is oft mooued; whether, as Adams first sinne passeth to his Posterity; so other actuall sinnes of immediate Parents? The resolution is generall, they doe not; because, say some, their actuall sinnes are personall and singular; whereas Adam stood as a publike person, [Page 179] in whom the whole Posteritie was to stand or fall; As o­thers conceiue in termes; In the precept giuen Adam, was the whole Posteritie bound; mans whole nature was in Adam obliged, to preserue that rectitude wherein they were created: whereas in immediate Parents Children are not bound. Though this be truth, yet may we not de­nie, but the sinnes of other Parents, though not the in­diuiduall acts, yet the same in kinde, passe after a sort, from the Parent to the Posteritie. Thus conceiue. There are some fleshly, and, as they are termed, sensuall sinnes; as Drunkennesse, Adultery, &c. there are other more spi­rituall. Those sensuall haue a kind of propagation from Parents to Children; a stronger inclination and prone­nesse to them, they deriue from Parents through temper, and constitution of the body, by customary practice of such sinnes, wrought in the Progenitors. For others more spirituall, as Pride, Idolatrie, Swearing, &c. wee see them oft continuing in the Posteritie, but by other meanes; as, First, cursed example of Parents, which it is naturall for Children to imitate. Secondly, Education, when they are nuzzeled and trayned vp therein. Thirdly, Chiefly, by Gods iust Iudgement vpon the Parents, thus visiting their sinnes; by giuing ouer the Posteritie to walke in the steps of their cursed conuersation. How it comes to passe we cannot so distinctly explaine, but find in experience, such a lineall descent of sinnes, from Pre­decessors to Posteritie.

Vse. It serues to admonish vs all, whom God hath made Pa­rents of Children, or but Precessours to the Generation that shall come after vs, to beware how wee become Ring-leaders, or On-setters to any prophanenesse; that we draw not on our selues, the bloud of their soules that shall come after vs. It is easie to set a house on fire; not so easie to quench the flame. The beginnings of the inflam­mation we see; the stop who knowes? so are the issues of vngracious examples dangerous, and to vs vncertaine. [Page 180] IEROBOAM made Israel to fine. A long many Generati­ons, his Successours continue his sinne; it is still the cloze of their story, 2. King. 13.11 & 15, 28. &c. They departed not from the sinnes of IERO­BOAM that made Israel to sinne.

It is fore-told of these last times, Iniquitie shall abound. How should they choose? when they receiue, as a sinke all the infections of foregoing Generations: yet woe to vs, if we helpe forward the infection.

Consider, First, All sins of all men occasioned by our example, we shall smart for; as well as for those, in our owne persons committed. Our personall sinnes are bur­then enough to presse vs to Hell: how much heauier load carry they with them to iudgement, vnto whom the sinnes of Children, euen to a thousand Generations, are impu­ted? if they continue so long in the Posterity.

Secondly, Mee thinkes, wee should thinke it enough, that wee haue beene meanes to conuay to our Children Adams sinne, and his curse. Let vs beware, how wee strengthen their vicious inclinations, by our owne lewd example; to make them two-fold more the children of the Deuill.

Thirdly, Thinke in your selues how bitterly in the an­guish of their soules, at the last Day, Children of your owne bowels, baned by your example, shall curse you; and say; Cursed be the wombe that bare me, and the vngra­cious father that begat me, especially, for baning my youth with his prophane example: teaching me, by his practice, to blaspheme Gods Name, to hate his Children, &c.

I beseech you, let vs lay these things to heart; and be­ware how wee become On-setters to prophanenesse. In good courses, the happyest man is the beginner. All the good, that is by his occasion done, shall bee to him rewarded. In euill, the heauiest wo is to the Ring-leader: All the sinnes, that by his on-setting and occasion haue beene committed, shall be to him imputed to his heauier condemnation.

God they please not, and are contrary to all men.

How is it vnderstood de euentu, or de conatu? of the issue or of the indeuour? some thinke of the issue; sup­posing it subioyned by way of preuention, to signi­fie; that howsoeuer they thought themselues the only Church and people of God; yet they, of all others, were least in his sauour.

If of the indeuour, thus conceiue, q. d. they care not to please God, and are men of most barbarous and hate­full disposition; right [...]: opposing themselues to all; not Israelites, but Ishmaelites, men of sauage and wilde nature; their Gen. 16.12. hands against euery man; euery mans hand against them. As if the Apostle would expresse a most Inhumane, Barbarous, and Gyant-like behauiour in this people; such as our Sauiour expresseth of the vnrighte­ous Iudge, Luke 18.2. that neyther feared God, nor reuerenced man.

Obser. Such Monsters men grow that are taynted with Persecu­tion; insensible, losing all sense of Deitie, and common humani­tie. Those Gyants, not only in stature, but in manners, were the seed of Cain, in whose way they walked: see to what height of Barbarisme they grow. Gen. 10.9. & NIMROD a mighty Hunter before the Lord, and the rest of his fashion, build a Towre to Heauen, if not to pull God out of his Throne, 11.4. yet to fence themselues against his Maiestie. PHARAO, becomming an Oppressor of Gods people, fals to like Impiety and Inhumanity. Exod. 5.2, 14, 18. Who is the Lord that he should obey him? and Israel must bee beaten, for not doing impossibilities. And what a Monster grew Iulian after his reuolt? in Death blaspheming Christ, vnder the name of Galilaean.

Flye Cruelty and Persecution of GODS Saints: it drawes with it, in Gods heauy wrath, a tayle of foulest Barbarisme, and Immanity.

Forbidding vs to speake, that is, to preach to the Gen­tiles: so proouing themselues Hostes humani generis: contrariant, Enemies to all men. So are they all to bee [Page 182] reputed, that hinder preaching of the Gospell, as capitall ene­mies of Mankind. Needes any proofe? They depriue vs of the greatest good: are enemies in the things that neereliest concerne vs. The Rom. 1.16. &c Gospell is Gods power to Sal­uation. And fides ex auditu: 10.14, 17. how shall they beleeue with­out preaching? and how bee saued, without beleeuing?

Of other Persecutors said our Sauiour, they can Luke 12.4. but kill the body: these are meanes to cast body and soule into Hel, by keeping from them the means of Saluation. I enter not the question, whether Preaching bee the meane, sine quo non, we come to Saluation; I take it for granted by the Apostles sentence; they forbid to preach that they may be saued; what saith hee else? but that by forbidding to preach, they hinder their Saluation. Let no man say, they are willing they should haue the Word read to the peo­ple, and that is meane sufficient to Saluation. I am per­swaded, whoso is enemy to preaching vnto the people, would as willingly with-hold the reading also.

Vse. If our Age and Nation haue and suffer any of this kind of Enemies and Opposites to the eternall good of men, of whom we may say, as Christ of Pharises, They Luke 11.52. haue ta­ken away the key of Knowledge; neither entring themselues, nor suffering those that would, let them see here with whom Saint Paul doth yoke them: Euen with the obstinate shed­ders of our Sauiours bloud, who neither please God, nor loue any man. What vengeance God hath in store for such, I would rather themselues should seriously consi­der, then giue vs occasion to mention. But if the Lord would admit no recompence for the bloud of the bodie, but Num. 35.31. the bloud of the slayer; how much sorer vengeance hath hee in store for those, that taint themselues with the bloud of soules? That cryeth lowder then the bloud of ABEL.

To fill vp their sinnes alwayes. Declares he their issue, or their intention? The intention, say some, in respect of Gods counsell; the issue only in regard of themselues. [Page 183] This was not that they aymed at, but that followed as the issue, and consequent of their courses, they filled vp their sinnes.

Obser. So true it is, that when a man once wilfully runnes into a course of sinning, he knowes no stay, till hee come to extremitie of prophanenesse. There is in such courses a praecipit [...]um. When a man is on the top of a Hill, it is at his choyse, whether he will thence throw himselfe downe, or not, but once let him head-long himselfe, there is no stay, till hee come to the bottome: so in case of transgression, it is ea­sier to keepe our selues from entring desperate courses, then once giuing our selues the reines, to make stop be­fore we come to extremities. Gentiles fell first to Adul­tery; Rom. 1.14, 26, 28. from Adultery to Sodomy; from Sodomy, to a Re­probate minde, drawing with it a Legion of other enormi­ties. He that is filthy shall Apoc. 22.11. be filthy still; It is spoken, Pro­phetando, non optando, CaeLIVS.

Reasons are thus giuen: there is, they say, a linking to­gether of sinnes, as it were in a Chaine: one drawes in a­nother. One degree of sinne, another in the same kinde; one sinne, another of another kinde: Anger cherished, growes to malice inueterate: Hatred, to Murther; Mur­ther, to Parricide: so Drunkennesse, Adulterie; they both bring beggerie: occasioning Theft, Rapine, Murther; What not? There are, they say, certaine capitall sinnes; that haue others attending, as Tributaries to nourish them. Whoredome, Gluttony, Ambition and other Pride, are perhaps the master-sinnes; Couetousnesse their at­tendant to nourish them.

Secondly, Wilfulnesse in sinning silenceth Conscience, and by degrees extinguisheth it.

Thirdly, Gods Iudgement on such mens soules, giuing vp to the swindge of their affections.

So that they vtterly delude their soules, that running head-long to a course of sinning, conceiue opinion to leaue sinnes at pleasure. What need to Saint it in youth? [Page 184] time enough to repent in age. In the meane time, like men past feeling, they giue themselues to worke wickednesse with greedinesse. Oh fooles and blind! that thinke it so easie for a man accustomed to euill, to learne to doe well. Ier. 13.23. Can a blacke-Moore change his skinne, or a Leopard his spots? then it is possible to alter custome of doing euill. How much adoe haue Gods children to mortifie corrup­tion, to stay that naturall Fountayne of euill, that it streame not out continuall enormities into their liues? and after vtmost striuing against sinne, by Prayer, Fa­sting, Meditation, &c. yet still Rom. 7.23. feele the Law in their members, rebelling against the Law of their mind? If so much adoe be to represse corruption meerly natural, how much more difficultie, to alter nature strengthened by long custome?

Be admonished to stay from entring vngracious cour­ses; or rather pray God, as DAVID, Psal. 13.13. to keepe from pre­sumptuous sinnes: wickednesse is much easier to keepe, then to cast out: God in his wrath giues vp forlorne men to re­probate minds. Wouldest thou keepe thy selfe from mur­ther? represse rash anger: from Sodomie? flie Adulterie: once giue thy selfe to a course of sinning, there is no rety­ring without a spirituall miracle.

To fill vp sinnes. The Apostle conceiues there is a cer­tayne full measure of sinning, whereto impenitents come, be­fore the last wrath cut them off: that measure, measure not by naturall inclination, or that fulnesse whereto vicious nature would carrie them: that measure is without mea­sure: the Horse-leach and the graue are not more vnsa­ciable, then an impenitents desire to sinne. They would liue euer, said GREGORIE, that they might sinne euer. And this is one reason, why their torments in hell are endlesse, because their desires to sinne were endlesse.

But this full measure vnderstand, that whereto God in his secret, though iust iudgement, determines to permit them, before in his last wrath hee take them away.

Obser. There is then a measure of sinning, to which God in his wrath permits euery impenitent, beyond which hee cannot passe, to which he shall come before the last vengeance seize vpon him. Mat. 23.32. Fill vp the measure of your Fathers, that on you may come all the bloud of Prophets. The Amorites must not yet be cut off, because their iniquitie Gen. 15.16. was not yet full.

Vse. Where the reason is euident, of the Lords bearing with so much patience, the vessels of wrath prepared to destruction; not because he is regardlesse of things done on earth, or allowes their accursed courses; but because they haue not yet filled vp the measure of their ini­quitie.

And it should patient vs awhile, though wee see the enemies of Gods Church tolerated with impunitie; when once they are at their top in doing euill, they fall head­long into desolation.

For the wrath of God is come vpon them to the vtmost; [...], vntill the end, some interpret: intimating the limit of time, set to the wrath of God; which once ex­pired, wrath should be remoued; All, to extremitie, and in full measure, answerable to the measure of their sinnes. All, There be that thinke him to expresse the perpetuitie of Gods wrath, as you would say, wrath is come vpon them finally, so as it shall neuer be remoued.

Obser. Howeuer, applyed to the Apostles purpose, it occasi­ons to obserue it, as an euidence of Gods extreme wrath vp­on any people or person, to be giuen vp to outrage, and obsti­nacie in sinning: so Paul proues Gods wrath manifest from heauen against Gentiles, because they Rom 1.24, 26. were giuen ouer to the swindge of their brutish affections. And Dauid in a Spi­rit of prophesie praying Gods vtmost vengeance vpon his enemies, thus expresseth it: Psal. 69.27. Adde iniquitie to their iniquitie. The Lord thus threatens to plague contempt of his Word and Iudgement on Iewes; that they should Ezech. 24.13. ne­uer be purged from their sinne, till they dyed.

And consider, First, the persons, whose iudgement this is. Secondly, the consequents of the iudgement. Thirdly, and manner of inflicting it easily appeares.

1 First, the persons whose punishment this is, are Casta­wayes. Gods children indeed he permits to fall into par­ticular acts of disobedience. First, to chasten Securitie: Secondly, increase Humilitie: Thirdly, and teach Com­passion, but rayseth them againe by Repentance; this is the proper plague of a Reprobate, to be giuen ouer to such a measure of sinning, as admits no recalling.

2 Secondly, the consequents of this vengeance, are in this life, either hardnesse of heart, or remedilesse horrour of conscience; in that to come, a measure more then or­dinarie of hellish torments.

3 Thirdly, the manner of inflicting: First, by Desertion, God forsakes them: Secondly, Tradition, giuing vp to the power of Satan.

Vse. How coldly therefore proceeds the inference of Gods fauour from outward blessings, amongst men giuen ouer to their owne corrupt affections? holden captiue of the Deuill 2. Tim. 2.26. to doe his will, in Drunkennesse, Whoredome, I­dolatrie, Superstition. What greater euidence of Gods wrath can be vpon their soules, then this diuine Deserti­on, and deliuerie ouer to the power of Satan, to worke wickednesse with greedinesse?

2 And how should Gods people, deliuered from the power of darknesse, solace themselues in all outward af­flictions? What though our portion be euery dayes affli­ction, whiles we feele sinne mortified? wee, through our delicacie, thinke our state miserable, because of outward pressures. Now if the option were giuen vs, to liue vas­sals of Satan in the top of prosperitie; or in extremitie of afflictions, but deliuered from Satans bondage: whether would wee choose? to be sanctified, is a pledge of Gods loue to the starued Lazar: to liue in Epicurisme, an eui­dence of Gods hate to the wealthiest Glutton.

On them to the vtmost. These once the people highest in Gods fauour; no Nation graced with such pledges of his loue: now the chiefe spectacle of Gods vtmost wrath, and extremest displeasure.

Obser. The higher any people or person is aduanced in Gods fauour, the heauier vengeance lights on them in case of their vnthank­fulnesse and disobedience. Capernaum lift vp to heauen Matt. 11.23., is brought downe to the lowest Hell: iustly for their rebelli­on, and abuse of Gods high fauour: this makes the state of an Apostata more fearefull, then of a simple Alien, because his taste was more of Gods grace and fauour.

How great are the prerogatiues of GODS fauours, vouchsafed to this Kingdome, libertie of the Gospell, peace in the profession and practice of Pietie! such as Aduersaries haue long enuyed vs: other Churches of God neuer yet so fully enioyed: Let vs not be high-minded, but feare. Euery disobedience is in vs more haynous; Gods vengeance will bee more extreme, if perhaps wee proue vnthankfull and rebellious.

Vse. Let euery man obserue his specialties in Gods fauours; vse their meditation, to excite to more obedience. Is thy knowledge more? see thy obedience be more also, else shall Luk. 12.47. thy stripes be more. Is thy wealth greater? see thy 1. Tim. 6.18. works of mercy be more abundant. Haue we more power and plentie of preaching? see that wee more abound in knowledge, practice, euery grace of God; more tole­rable else shall be the state of Sodom and Gomorrhe, at the day of Iudgement, then ours.

THe coherence seemes this; the Apostle had occasionally mentioned their afflictions, and professed his loue, because he saw they might haply question his loue, as preten­ded only, sith he so soone left them, & was so long wanting to their comfort: hee makes Apologie; professing, First, his departure was enforced, his absence grieuous; no other then when a Father is bereft of his children. Secondly, in body, not in Spirit. Thirdly, stri­uen against. Fourthly, but hindred by Satan; [...]. The word intimates a separation, such as Death makes twixt Father and Child: that looke what griefe a Father sustaynes when hee is bereft of his children, or poore fatherlesse Orphanes depriued of Parents; such and no lesse grieuous was that, occasioned by his separation and absence.

Obser. So grieuous to a Pastor sincerely affected to Gods people, is euen enforced absence from the Flocke: the kindest Father takes not more tenderly, the want of his dearest children. Reading the storie of Pauls departure from Act. 20.18, ad 36. Ephesus, me thinks I see the behauiour of a dying Father in his last farewell to his children; so pithy and passionate are the Exhortations and Counsels; euery word enough to make the hardest heart to melt, Ʋers. 37. in the hearing, and such relen­ting wrought they in the people.

No maruell: First, the dangers wherein they are: Se­condly, and Act. 20.28, 29, 30. price of their soules considered.

Vse. First, they are of mercenarie disposition, that are not [Page 189] thus affected. Secondly, and they haue cause to feare the vengeance, threatned to men mercilesse to fatherlesse, that enforce such separation.

[...]. The Apostle is by some conceiued, to intimate the separation and absence to be but for a short time, supposing him so to speake according to his hope and opinion; by others, to signifie the suddennesse of his enforced separation; whereto agrees the storie, Act. 17. ad vers. 11.

Obser. That sense standing, occasions vs to note, how Satan specially insidiatur initijs nascentis Ecclesiae, and is most turbulent in the first planting of Churches. At Ephesus, when 1. Cor. 16.9. the doore is opening, Aduersaries are multiplied. Hence in Primitiue Church grew those bloudie persecu­tions, that plentie of Heresies, wherewith the world was pestered. At first rising of Luther, what vprores was the whole Christian world filled withall? and still as the Go­spell spred it selfe newly from Kingdome to Kingdome, so grew tumults more frequent and outragious.

Particulars of Gods children may obserue, temptati­ons most frequent, and vehement in their first retyring from the world, and turning to their God; then consci­ence becomes a Lyon: persecutions arise, all the power and policie of Hell combine, to detayne, or worke a rescue.

The reason is euident: It is the Deuils obseruation from much experience; it is easier to hinder a Church from planting, to hinder the rising, then to destroy it, once settled vpon the foundation. Paul for this is feare­full to admit. 1. Tim. 3.6. Nouices to the place of Pastors; know­ing, that as their fals are most dangerous, because they are Ministers; so most easie, because Nouilions.

Vse 1 To me it is strange, how to men conuersant in Scrip­tures, and Church Storie, it should seeme strange, to see preuayling Ministeries accompanyed with popular tu­mults. There is no building, without noyse of hammers; [Page 190] nor child-bearing, without grones and outcryes. Our Sauiour, then whom the Sunne neuer saw man more peaceable, harmelesse and inoffensiue, scaped not the cla­mours and oppositions of gracelesse men in his Ministe­rie. Paul, whose courses tended all to peace, so as no mans more, parting with many rights for peace sake, tempering himselfe in things indifferent to euery mans infirmitie, yet meets with tumultuous contradictions.

Vse 2 Secondly, I say, as SYRACH, My sonne, Ecclus. 2.1, 2. when thou entrest Gods seruice, stand fast in righteousnesse and feare, and prepare thy soule for temptation. The beginnings are most violently assaulted. Arme therefore against Satans incursions.

First, especially against that of Pride, the vsuall ouer­throw of Nouices; which made Bernard aduise, in our beginnings specially to labour for Humilitie, though graces be then small, yet as small is experience of infir­mitie in temptation.

Secondly, Remissenesse and temper: though vsually be­ginnings are most feruent, yet as no violent thing is of long continuance; so sodainly is that feruour and heate of deuotion slaked. Bernard. And then, as BERNARD, Contra­hitur animus, subtrahitur gratia, protrahitur longitudo vitae, deferuescit nouitius feruor, ingrauescit tepor fastidio sus, blan­ditur voluptas, fallit securitas, reuocat consuetudo.

Thirdly, diuerting the streame of affection from sub­stance to circumstance; from the mayne foundations of Faith, to the nice impertinences of humane ceremonies; by which wile of Satan, how many haue beene transpor­ted into faction, carryed to an vnbrotherly separation from the Church of God!

In person, not in heart. In Christian amitie, our persons may be sundred, affections can neuer be diuided. Brotherly fellowship may increase loue, separation quencheth it not. What maruell: First, presence is not necessarie to procure it, nor therefore to perserue it. It comes to passe, [Page 191] said Austine, by this meanes, that wee loue those whom wee neuer saw: that whereas all other loue growes specially from societie and familiaritie; Loue Christian is procu­red by bare consideration, and report of Graces, wee heare of others neuer so farre distant from vs.

Besides, in this friendship aboue all other, is eminent similitude of manners and affections, without sight. As we are all quickened by one Spirit, so wee are sure, what gracious affections are in our selues; the same are in all others, partakers of the same Spirit; what care we haue of others, the same we know all Saints to haue of vs, &c.

This is the preeminence of Christian Amity, aboue all other Friendship whatsoeuer. Augustin. Saint Augustine notes of Friendship foure kinds. First, Naturall, where the bond is Nature. Secondly, Carnall, where the glue is flesh. Third­ly, Mundiall, where the tye is profit. Fourthly, Spirituall, where the linke is Grace and the Spirit of God. To this last belongs eminence in the point of indissoluble conti­nuance. Naturall affections, some Monsters haue put off: want of presence diminisheth. Carnal affection, euery lit­tle vnkindnesse, discontinuance in euill abateth. Mun­diall Friendship, where gaine and profit makes the vnion, want of fruition vnlooseth. Spirituall Amity nothing dis­solueth: no not that which dissolues all others, lacke of societie:

Vse. So that the out-cry of carnall men against the Gospell in this behalfe, is groundlesse loue, they say, and good Neigh-bourhood is by it banished out of the Country. Religion changeth our loue, destroyeth it not, knits affection so neere, as no other bond can possibly conioyne them. And what, I wonder, is the loue men lacke? except, what Peter cals, neighbourly running to the 1. Pet. 4.4. same excesse of Ryot? what brotherhood? but as Moses reports of Si­meon and Leui, Gen. 49.5. brotherhood in euill. No other Amity, I dare say, is hindered by the Gospell, then Saint Iames saith, is enmitie against God.

Endeuoured more abundantly, &c. and with great desire.

Obser. Gracious affections the more they are opposed, the more fer­uent they grow, by opposition their feruour is increased: the Spirit suppressed in Elihu, is Iob. 32.18. as Wine that hath no vent. The Word in IEREMIE, as Ier. 20.9. fire in his bones.

As Lime is inflamed by Water: as a streame growes more furious by obstacles set against it: as cold in winter, increaseth heat in the stomake: so doe oppositions graci­ous affectiōs. As corruption in carnall men becomes more sinfull by the Commandement; so Grace in Gods Chil­dren by that that would suppresse it.

First, In temptation Faith vsually claspes closer to Christ; Prayer is most feruent; vigilancy greater against the Aduersary; meanes, with more diligencie attended.

Secondly, Afflictions increase Patience; excite to seeke the Lord more diligently.

Thirdly, Euen sinne it selfe occasionall encreaseth Grace. Gods Children rising againe, become sollicitores, timoratiores, circumspectiores, feruentiores; as it were to make amends for former remissenesse.

Whether the Lord would shew his Grace to bee no whit inferiour to corruption; that, as corruption in Na­ture stormes most when it is opposed by the Commande­ment; so Grace growes more feruent by Satans opposi­tions. Or whether Gods Children begin to thinke, there is some extraordinary excellencie in that, whereof Satan la­bours to depriue them; and therefore striue the more to maintaine it. How it comes to passe, I determine not: but vsually wee see it true; gracious affections are increa­by oppositions.

This discernes Counterfeits from current graces, these are inflamed; those quenched by oppositions. There is something like faith, that is but shaddow of it; wouldest thou know it from that faith that saues? when Mat. 13.21. persecu­tion ariseth for the Gospell, such beleeuers goe away. There is something like loue, that is not loue to Gods Ministers, [Page 193] and Children: wouldest thou know it from that Cogni­sance of CHRISTS Disciples? Any thing crossing to corrupt affections, turnes that loue into enmitie. Plaine rebuke, changeth it into hatred. There is something like obedience, that is not conscionable obedience; thus thou shalt discerne it: when any thing is to be lost by o­bedience, rebellion is rather embraced.

How many Counterfeits, masking vnder colour of Christianitie, are here discouerd? Generally men loue to sayle, secundo flumine; the streame must be with them; if the current runne to prophanenesse, that way they fol­low. It is not Grace that is thus delicate; to bee quelled with euery storme of opposition. Grace is rather inflamed by what opposeth it.

But Satan hindered. How? Is a question frequent, but not determinable, whether by sicknesse, or by imprison­ment, or tempests at Sea, who can resolue.

But here may be noted, Satans enmitie to Communion of Saints; that part of it especially, that stands in amiable con­uersing, and holy societie one with another. On this occasion was raysed the persecution against Stephen; thereby Acts 11.19. to disperse the Church of God: so great encrease and propa­gation he perceiued it to haue, by brotherly fellowship, and sociall conuersation.

The excellent fruit and comfort of brotherly fellow­ship thereby appeares vnto vs. The rule is good; what Sa­tan specially opposeth, therein is some speciall excellency for our comfort.

Well weighed this shall be found, next to publike or­dinances, the most profitable. First, for Comfort. Second­ly, Prouocation. Thirdly, Encrease. Fourthly, Confir­mation.

Loue brotherly fellowship: forsake not gatherings to­gether of Saints: thinke not vncharitably, the times are so euill, as to inhibit vs meeting for religious conference: Walke wisely, and cut off occasions of speaking euill from the Aduersary.

THE Apostle makes probable his desire of their presence, by that esteeme hee held of them, and that benefit hee expected from them. They were his hope, &c. No mar­uell if their companie was so longed for.

Quest. How his Hope, Ioy, Glorie?

Answ. The Greekes Scholiast, and Theodoret suppose the A­postle to put on him the affection of an indulgent Father; and in such like passion of loue thus to stile them. Second­ly, There are that thinke he so stiles them, materialiter; the matter of his hope; the proofe of whom hee conceiued hope. Thirdly, What if hee entend to teach, that from their conuersion he conceiued hope, of that glory which the Lord hath promised to thee, that turne others to righ­teousnesse? that the sense may be; the meanes of his hope and glory.

Obser. Certainly, the gayning of soules to Gods Kingdome, is no small piller to support our hope of saluation; and a pledge to vs of our glory; so runnes the promise: They that Dan. 12.3. turne o­thers to righteousnesse, shall shine as starres.

How should this animate vs to be instant in season, out of season? to bend our forces to rescue our people out of the snare of the Deuill? First, their conuersion no small 1. Cor. 9.2. seale of our sending. Secondly, a secondary euidence of our owne Renouation.

Thirdly, a pledge of our sharing in the highest degree of heauenly glory. Therefore said Salomon, Prou. 11.30. He that winneth soules, is wise; he, if any, layes vp for himselfe a good foūda­tion against the World to come. No man with more com­fort [Page 195] presents himselfe to the face of the Iudge, then the Minister, that can say: To me and Isai. 8.18. the children which thou hast giuen me; the sonnes and daughters, whom, by thy blessing, I haue begotten through the Gospell.

Obser. Before Christ at his Comming. That is comfortable indeed that steeds vs in the Day of Iudgement. Therefore SALO­MON preferres Prou. 11.4. righteousnesse to riches, because it more a­uailes in the Day of Gods Wrath. PETER 1. Pet. 1.7. saith, before Gold; because Gold perisheth, faith is found to our prayse at the appearing of Christ. SALOMON Ecclus. 12.13, 14. Gods feare, before pleasures, treasures, honours, all things; because it more comforts Conscience at the Great Day of Accounts.

Vse. Should we not learne hence to preferre in esteeme, the riches of Gods Spirit, before the glory of all earthly Kingdomes? to Col. 3.2. fasten our affections rather vpon the things aboue?

Filij ADAM, genus anarum & ambitiosum, Bernard. said Ber­nard: Why dote yee so much vpon the riches, honours, pleasures of the earth? that are neyther verae, nor vestrae: all things leaue vs at that Day. Onely a good Conscience, our good workes, and gracious gifts accompanie vs to that dreadfull Tribunall. Then shall wee find a little obe­dience, and feare of God more comfortable, then all the pompe the World can afford vs.

Seriously thinke on these things; and make this the measure of excellencie in all things: to be auaileable for comfort, at the ap­pearing of Christ.

THe Apostle proceedes to satisfie the people, in the doubt they might make of his loue, and care for them, in respect of his absence: his desire and purpose vvas to haue come in person; that be­ing hindred by Satan, he sent Timotheus to sup­ply his absence. In which sending, the particulars, are, First, the cause inwardly mouing him, his ardent [Page 198] loue. Secondly, the person selected to that businesse, Ti­motheus. Thirdly, the end, to stablish and comfort them.

His ardent affection hee sets out in two properties: First, that it was after a sort impatient of further delayes. Secondly, that with contentment it vnderwent his owne inconuenience.

Those two properties of loue vnfayned, deserue our no­tice. First, though it be patient of all other things, yet is it holily impatient of detaynment from doing good to those it im­braceth: 1. Cor. 13.7. outward grieuances it beares; Its owne desires are burthensome, till they be accomplished. Dauid ex­pressing his louing desires to enioy the Lord in his Ordi­nances, resembles them to the Psal. 42.1. thirst of the heart in Au­tumne; what time, by Aristotle his obseruation, they are most impatient of Christ: all time he thinks long, till he may appeare before God; and growes enuiously emulous Psal. 84.3. of the Sparrowes happinesse, in approching the Lords Altar.

Paul resembles his desire after Galatians restoring, to that of a Gal. 4.19. woman in trauell to be deliuered; the paynes of trauell breede not greater desire to see the man-child borne into the world, then Pauls loue in him, till Christ were new formed in them.

It seemes the eminence and height of loue, rarely ex­emplified, earnestly to be endeuoured.

The second propertie; it preferres, in some cases, ano­thers good before its owne: conuenient for Pauls comfort had beene Timothees continued presence, yet for this peoples comfort contentedly hee parts with him. See 1. Cor. 13.5.

Particulars conceiue thus. It preferres, First, anothers Gen. 13.9. temporall good, before it owne. Secondly, anothers spirituall good before 1. Cor. 8.13. all it owne temporall. Thirdly, anothers necessity, before it owne conueniencie in things spirituall.

Vse it to cure, if it be possible, the disease of the later [Page 199] times, so generally spreading ouer all sorts and degrees of men. In the last dayes shall come perilous times, aboun­ding with many dangerous and infectious sinnes. See if he place 2. Tim. 3.1, 2. not selfe-loue in the forefront, as a radicall sinne, and mother to many that follow. These perilous times are falne vpon vs, wherein the saying is much plea­sing: Quis (que) sibi proximus, euery man is next Neighbour to himselfe. And ordinata charitas incipit à se; but they should remember, it is inordinate, si desinat in se.

In matter of Almes euen out of superfluities, how oft heare our Neighbours, Nabals answere? They 1. Sam. 25.10, 11. haue Families of their owne: should they take and giue to strangers? In office of lending, that thought Deut. 15.9. of Belial of­ten riseth: the Iubile, or something proportionall will come. Shall they hazzard the principall, to doe good to the needie? In case of contention and Law suites, Paul is thought no man for the world: 1. Cor. 6.7. part with right for peace sake: so may a man part with all that he hath.

Yet it may be, when their spirituall good comes in ballance with our earthly profit, we are readie to preferre it. Now, would God, not only earthly profits, but euen sensuall pleasures were not more deare to many, then sal­uation of our Brethrens soules. I beseech you, Brethren, what so great good see we in meates and drinks, apparell and sports? that by intemperate and vnseasonable vse of libertie therein, wee should wound our weake Brothers conscience: Rom. 14.15. if thy brother be offended, thou walkest not af­ter charitie. Dearer then the Earth, or all the Kingdomes thereof, should be the soules of our Brethren; and our selues should rather vndergoe any euill of payne, then occasion our Brethren to one euill of sinne.

Remember who said: Looke not euery one on his owne things onely, but to the things of another: Please not our selues onely, but others in things good to edifying.

Reasons, First, we haue herein the imitable example of our blessed Sauiour, Phil. 2.5, 6, 7. emptying himselfe of his glorie, [Page 200] not for his owne, but for our benefit; like mind should be in vs.

Secondly, not loue of our selues, but loue of Brethren, hath those excellent cōmendations and incouragements: whether the Lord thought the Commandement vnneces­sarie to inioyne vs a thing so naturall, as is selfe-loue; or whether it seemed to want restraint, rather then in­couragement: Selfe-loue scarcely euer heares well in Scripture.

FOlloweth the person selected to supply Pauls absence, and his commendation. Particulars commendable are fiue. First, a Brother. Secondly, a Minister of God. Thirdly, a Labourer. Fourthly, a Fellow-labourer. Fifthly, and that in the Gospell of CHRIST.

A Brother he is called, in respect of that common Spirit of adoption which all Gods children partake, and where­by they call God, Father: The vsuall Epithite of Chri­stians.

There are Ministers, that are not Brethren: Ministers, that are not Labourers: Labourers, that are not Fellow-labourers: Fellow-labourers, but not in the Gospell of Christ: all these was Timothie, and that was his great commendation.

1 First, are there in place of Ministers, men that neuer knew in experience the life and power of Pietie or Chri­stianitie: wee may well thinke, such vnable to teach Christ, whom themselues yet neuer learnd. The Apostle feares to haue 1. Tim. 3.7. a Nouice admitted to the Office; it were some part of our happinesse, if we saw not men of very offensiue liues intruding into the function.

Secondly, Ministers, not Labourers; such the Lord 2 plaints the shepherds of Israel, Jsai. 56.10. to be giuen to sleeping; to Ezech. 34.2. feed themselues and not the Flocke.

Thirdly, Labourers, but not Fellow-labourers; whose 3 glorie is to be singular, their life is in vaine iangling; men 1. Tim. 6.5. that dote about questions, breeding strife rather then godly edifying.

Fourthly, there are that ioyne labours, but not in the 4 Gospell. Papists boast much of their vnitie and consent in Doctrine; be it as great as may be, while it is against the Gospell, it is no note of the Church; euen in hell is vnitie. Matt. 12.25. Satan is not diuided against himselfe. All these holy properties concurred in TIMOTHY. Ministers thus qualified, are Gods great blessing vnto any people: Consi­der them seuerally.

First, necessarie qualitie in a complete Minister, is pie­tie and experience in Christianitie. Reasons prooue it. First, hereon depends in great part his fitnesse to teach Gods wayes vnto his people. A man that will soundly teach conuersion to another, Psal. 51.13. it behooueth him, first, haue experience of it in himselfe: Hee that will soundly com­fort, 2. Cor. 1.4. must himselfe haue tasted Gods consolations. In other matters of speculation and moralitie, vnexperien­ced men may speake plausibly; these they vtter as some strange language, that speake not from experience. Se­condly, a Ministers duetie is not only to teach, but to be an 1. Pet. 5.3. example to the Flocke. There are two senses giuen vs as helpes of learning, Sight, and Hearing: the one makes benefit by Doctrine, the other by Example. Thirdly, and hereon depends much what, Mar. 6.20. our authoritie with the people.

Secondly, Paynfulnesse: so runnes the Precept, Be 2. Tim. 4.2. in­stant in season, out of season: so was practice of Saints. I­SAI Isai. 49.4. wearied himselfe and spent his strength. And the saying is, wee should be as Candles, spending our selues to giue light to others.

Thirdly, Loue of vnitie and studie of it. Singularitie and turbulencie must bee as farre as any thing, from the courses of a Minister. It it noted of Heretikes, they were [...], loued 2. Pet. 2.10. to sing their owne Song, to goe in a strayne of their owne beyond the ordinary. And Paul plaints of doting Questionists, that delighted in studying cases, and pestering mens minds with Quiddities of no moment for edification: Ro. 16.17, 18 marke such and auoyd them, they serue not the Lord Iesus, but their owne bellies.

Fourthly, Consent in the truth; that it may be true of them, as of PAVL, 2. Cor. 13.8. They can doe nothing against the truth, but for it.

Such Ministers, Such Labourers, Mat. 9.38. pray GOD to thrust forth into his Haruest. These are the Ier. 3.15. Pastors after Gods owne heart, that shall feed you with knowledge and vnderstan­ding, &c.

Lacke they honestie? be they neuer so learned or labo­rious, First, besides that with Aliens they doe more hurt by euill example, then good by their Doctrine; Second­ly, perhaps with the wisest they impayre the authoritie and power of their teaching: Thirdly, at least you want one helpe in the way to Heauen, when they finger out the way, but foot it not as Guides by their example. Haue they honestie, but labour not? Mentior, if I thinke not their show of honestie doth more harme with the people, whiles they are idle or ignorant, then the prophanenes of others?

Doe they labour, but dissent? what doe they but di­stract the people, and bring them into a Maze, not knowing which way to take?

Consent they in errour? The more poysonfull and banefull grow they to the peoples soules. It shall there­fore behooue you, to pray for Ministers that may bee Ti­mothees indeed; Brethren, Labourers, Fellow-labourers in the Gospell of Christ. Bernard. in Cant. Serm. 30. Such Ministers are worth Gold; wor­thy to eate Gold, saith BERNARD. Da mihi alterum TI­MOTHEVM, [Page 203] & ego cibo eum, si vis, etiam auro, & poto balsamo.

To stablish and comfort you concerning your faith.

The end of sending. Great Cap. 1.3, 6, 7. commendations PAVL hath giuen to this peoples faith; effectuall; couragious, exem­plary it was: yet to this people so eminent in faith, Timo­thy is sent to establish and comfort them as concerning their faith.

Thence learne we, There is not the strongest in faith, but needes confirmation; none so couragious, but needs comfort. Therefore Abraham the Mirrour of Faith, priuie to his weaknesse, submits to the Rom. 4 11. vse of Circumcision; receiues that signe as a seale, that is, a meanes to confirme his per­swasion of iustification. Hieron. Petrus mergitur & meretur au­dire, modicae fidei, &c. Si in illo modica fides, in quo magna sit nescio. See also, Rom. 1.12. Luke 17.

Weigh but the many mighty Oppugners of this Grace of God: he that seemes to himselfe strongest, will not question the necessitie of confirmation, if not for his present, yet for his possible wauerings. These they are:

First, Satans incursions. This grace he desires especial­ly, by Luke 22.31. winnowing to shake out of our hearts. To tell how violently hee assaults Gods Children, seemes needlesse: setting before them their past sinnes, their present infirmi­ties: affrighting with feare of Hell and terrors of Iudge­ment, &c. If those things haue not befalne vs, they may befall vs. It will be too late to seeke armour in the Day of Conflict.

Secondly, The Worlds onsets.

First, By Persecutions from Aliens, wherein how hard it is for our infirmitie to hold out, let the fearefull fals of Gods great Saints, those many caueats and comforts, gi­uen for encouragement, and our frailtie naturall teach vs.

Secondly, Seducement by Heretikes, those mysticall Heretikes, especially the Ministers of Antichrist, armed with all the power and policie of Satan.

Thirdly, Apostasie of Hypocrites: hereat how many stagger; when they see men so eminent in knowledge, and outward acts of Pietie, Turne backe from the holy Com­mandement! one of the two is presently suggested; either themselues are no better then they, or Gods promise of perseuerance is vncertaine.

Fourthly, Scandalous fals of Gods Seruants; making many wauer and grow suspicious, lest they through like weaknesse fall into like extremities.

Thirdly, Our owne corruption and fleshly concupi­scence; alwayes Gal. 5.17. fighting against Grace, sometimes Rom. 7.23. lea­ding vs captiue, clogging vs in euery good dutie, till wee begin to thinke such rebellion in our members, such dulnesse in best performances cannot stand with since­ritie.

Fourthly, Diuine tentations. The Lord himselfe some­times Iob 13.26. writes bitter things against vs; withdrawes the sense of his loue, Psal. 51.12. the ioy of his saluation; in such sort, that whoso iudgeth of himselfe by his sense, must say as Da­uid, the Lord hath forsaken him. All these strong oppo­sitions against faith, shew how necessary for the strongest and most couragious, confirmation and comfort is.

Vse. They know not therefore their owne hearts, that boa­sting of I know not what strength and perfection of faith, despise the Ordinances of God, set apart to our confir­mation and growth in grace. Preaching and Sacraments, &c. are either for Aliens, or Nouices in faith. These are come to such perfection, that they now need no more of our Ministerie to confirme them. To whom may I not say as Isaack to Iacob, with vnexpected speed bringing his Venison? How hast thou found so soone, my Sonne? Behold, Gods Children of longer standing and more experience, complaine them heauily of doubtings and infidelitie; and notwithstanding daily vse of Gods Ordinances, and striuing against sinne, finde it hard at times to maintayne so much as endeuour of perfection in faith, and mourning [Page 205] for infidelitie. Dare they answere as Iacob? The LORD hath brought it to their hands; I dare say of such as boast of perfection, and contemne Gods Ordinances, they lye as Iacob. God hath not wrought it. Onely the Deuill hath deluded them. Our perfection is to acknowledge imperfection; he is perfect in Pauls minde, that Philip 3.14, 15. acknow­ledgeth himselfe imperfect, and striues to that marke. Se­condly, But yeeld thy faith as firme as was Abrahams: art thou sure it shall so continue? It is good to prouide a­gainst possible dangers, and in that respect to vse meanes of confirmation.

Those meanes are first, continued vse of Gods Ordi­nances, Hearing, Reading, Sacraments, Prayer, &c. Mi­nisters are giuen you, not only to gather you into the Church; but to continue you therein, and Ephes. 4.12, 13 to build you on­ward to perfection.

Secondly, carefull obseruance of all Gods fauours in former times vouchsafed. Keep Record and Register of all Pledges and euidences of Gods loue; how hee hath gi­uen issue out of temptations, as 2. Cor. 1.10. Paul, 1. Sam. 17.37 Dauid, &c.

Thirdly, Store thy selfe with knowledge of the Word of God. Make thy memory as the Mat. 13.52. Storehouse of the wise Scribe, filled with holy sentences of Law and Gospell, that against euery temptation thou mayst haue what Ephes. 6.17. to oppose.

Fourthly, Tye thy selfe precisely to obedience, & the stu­die of Sanctitie. Faith relyes not on our works; yet I think with Lombard, Hope and Faith also ariseth out of our works; and is furthered thereby. I say not by their worth, but by their presence. Obedience is the best euidence faith can follow, in applying Gods promises made to vs in Christ. Vainly in respect of comfort doth any man medi­tate the generall promise, that is not able to assure him­selfe that they belong to him. And that assurance growes from our obedience and 2. Pet. 1.10. sanctification.

HOw necessary comfort and confirmation was for this people, Paul here preuenting­ly sheweth; in respect of the afflictions had befalne him: whereout hee knew, Satan would worke his own aduantage amongst the people. Wherewithall hee interlaceth arguments to preuent wauering in that respect.

First, From consideration of the ordinance and ap­pointment of God; where the argumēt lyeth not so much in the ineuitable necessitie, as in the conformitie that should be in vs, to euery will and appointment of GOD.

Secondly, from his prediction. Reason they had none to be mooued with these afflictions. It was no more then they were forewarned of, and taught to expect; where the prediction is amplified by the concordant euent; it so came to passe.

That no man should be mooued, &c. The word signifies to be drawn away by flattery, or to yeeld to flatterie. The Apostle supposed and foresaw how the Deuill would take occasion in these afflictions, by flattery to insinuate himselfe into the minds of Gods people; by promise of more ease by a cōtrary course, to draw them from sound­nesse of Faith and Pietie.

Such a milde Artifex is Satan leauing no course vnassayed to withdraw from the faith; In dayes of prosperitie by terrour of afflictions; In times of tribulation, by flatterie, and pro­mising more ease.

His flattering insinuations conceiue these & their likes.

First, hee beares vs in hand, that the course attended with crosses, cannot be that which most pleaseth God: hee is no step-father to his children; it is likely, if our wayes pleased him, our very enemies should be at peace with vs. See Ier. 44.

Secondly, or else it is suggested, there is no prouidence taking notice of things well or ill done vpon earth, at least Mal. 3.14. no profit gotten by the seruice of God.

Thirdly, if neither of these succeed, yet ease is pleasing to flesh and bloud; hee knowes wee are Epicures by na­ture, of voluptuous disposition, of Issachars mind, rest is good, &c.

Vse. Arme wee our selues against this flatterie and insinua­tion of Satan; he is more to be feared cum mulcet quàm cum terret. First, learne in wisedome to measure the good­nesse of Faith and Pietie, rather by the comfortable end then the pleasing beginnings. Secondly, and know, the reward of Religion stands not chiefly in blessings of this life, but, First, in Gal. 6.16. inward comforts. Secondly, Mar. 10.30. graces of Gods Spirit. Thirdly, heauenly happinesse.

Wee are thereto appointed. So is the Ordinance of God, that Act. 14.22. through tribulation wee must enter into his Kingdome.

Reasons of the Ordinance if any demand: First, the Lord by this meanes would settle vs in perswasion and hope of a better life after this; which made Paul say, that the tribulation of Gods Saints in this life, is an 2. Thes. 1.5. argument demonstratiue of a Iudgement to come.

Secondly, withall, inflame desire and longing after that happy estate; so fares it with most and best of Gods children; the ease of this life abates their egre pursute of the things that concerne his Kingdome. And it is re­markable in the Lords courses, when his children haue beene most fleshed in the things of this life, and begunne to surfet of prosperitie, he hath mingled to them a cup of bitternesse, visited with affliction. See Gen. 14.12.

Thirdly, there is a twofold drosse ouer-growing the [Page 208] Church in dayes of peace: First, of Hypocrites, creeping into the body and outward face of the Church. Second­ly, of Corruptions, growing into the liues of his Saints, as filth on standing waters. Tribulation is Gods fanne; his Furnace: in times Matt. 13.21. of persecution Hypocrites goe away; the Hos. 5.15. feruour of all gifts and gracious practice is increased in his children.

Ʋse 1 1. Pet. 4.12. Thinke not strange of afflictions, as if some new thing hapned vnto vs; we are thereto appointed. This way wal­ked all Gods Saints, the Cloud of witnesses that haue gone before vs into heauen. The Authour and Heb. 2.10. Prince of our saluation, was consecrated by afflictions. Luk. 24.26. Ought not Christ to suffer these things, and so to enter into his glorie? And ought not Christians to suffer like things, and so to enter Rom. 8.17. fellowship of Christs Kingdome? There are cer­tayne Col. 1.24. remaynes of Christs sufferings reserued for vs, sweet­ned indeed by Christs Passion, yet vnauoydable, of all those that 2. Tim. 3.12. will liue godly in Christ Iesus.

What euer we thinke, there is no part of a Christians life more discomfortable, then that which is Luk 6.26. free from afflictions: we lacke that way-marke, to assure vs of our walking with a right foote to the Gospell.

Ʋse 2 Secondly, when thou Ecclus. 2.1. entrest into the seruice of God, stand fast in righteousnesse, and feare, and arme thy selfe for temp­tation: as the wise Builder, sit down and cast thy cost, thus reckoning, it must cost him many a reproch and vexation, that resolues to liue godly in Christ Iesus: they disaduan­tage their continuance, that with other expectation make entrance into Christian courses. Dauid said truly, There is a reward for the righteous, yet stands it not in ease and outward blessings, seuered from the Crosse, but, first, in the sweet peace of a good conscience. Secondly, graci­ous endowments of Gods Spirit. Thirdly, the happinesse of a better life, Iam. 1.12. promised to those that endure temp­tation.

Ʋse 3 Thirdly, because the Ordinance seemes harsh to flesh [Page 209] and bloud; see wee how to stablish our hearts, that the bitternesse of affliction dismay not from holy practice. Consider, first, they are all swayed by the will, appoint­ment and prouidence of our gracious God. Saith Dauid, 2. Sam. 16.11 What if the Lord haue bidden him curse? after he resolues, The Lord had so appointed. Surely with Christians, acknow­ledging a particular prouidence reaching to all actions and accidents of this life, this principle cannot but be perswasiue for patience, and silence those many murmu­rings of our hearts against the basenesse and indignitie of the instruments.

Secondly, in afflictions wee are neerest some blessing from God. It may be, said DAVID, the Lord will looke vpon my affliction, 2. Sam. 16.12 and doe me some good for this euill. It is past may be, that all afflictions of Gods children tend to their Heb. 12.10. profit, and Rom. 8.28. worke to the good of them that loue God, and are called according to his purpose: In temporall things we haue seene often experiences; in others, wee are sure either to haue some sinne more mortified, or some grace more quickned; some good or other, thinke the Crosse makes way for.

Thirdly, 1. Cor. 10.13. The issue comes with the temptation: neuer comes affliction without his grace accompanying it, that the issue may be comfortable, and ioyous to the children of God.

Fourthly, God rewards vltra condiguum; afflicts citra condignum: that perswasion whoso carryes, & is acquain­ted with his foule sinnes, willingly prayes with AV­STINE: Hic vre, hic sica, vt in aeternum parcas.

Obser. Wee told you before. So should Gods people be acquainted as well with the hardship, as with the comfort; as well with the sowre, as with the sweet of Christian practice: as our Sauiour promising his Disciples peace in him, Ioh. 16.33. Matt. 10.16, 17 Act. 14.22. foretells their affli­ctions in the world.

For, first, vnexpectednesse, besides that it makes them more grieuous: Secondly, It disaduantageth them also [Page 210] in their armour and preparation to beare them: praemoniti praemuniti.

Vse. It is foolish discretion therefore that many aduise to a Minister, either, as false prophets, to crie, Peace, peace, all shall be well: or in wisedome, as they terme it, to con­ceale from Nouices the hardship they shall meet withall in Christianitie: whence it comes, that meeting with the Crosse, either they goe backe, as missing the ease they promised themselues in Christian courses, or else are found vnprouided in dayes of affliction. It is meet for vs to preferre the wisdome of Gods Spirit, before our owne carnall discretion: if our Sauiour and his Apostles thought meete to forewarne of the Crosse; who are wee that wee should thinke a contrarie course more conuenient?

I say then, as the wise man, When thou entrest Gods ser­uice, expect affliction.

Obiect. Lest any say, If the case be thus with Gods children, it is good for a man to continue as he is.

Answ. It were true perhaps, if there were no life after this, or if it were possible to reioyce with the world, and to raigne with Christ: but consider, first, that endlesse life is first to be prouided for, and the way to that happinesse lyes by Act. 14.22. the Crosse. Secondly, it is not possible in this life, and that to come, to haue Luk. 16.25. comfort, as Abraham intimates to the damned Glutton. Hieronym. Difficile, imò impossibile est, vt & praesenti­bus quis & futuris fruatur bonis, vt & hic ventrem, & ibi mentem impleat: vt de delitijs transeat ad delitias.

Lest the condition seeme hard, consider the sweet fruits of bitterest afflictions. First, they are meanes to 1. Cor. 11.32. exempt from condemnation. Secondly, to make Heb. 12.11. parta­kers of the quiet fruit of righteousnesse. Thirdly, are atten­ded with their 2. Cor. 1.5. comforts. Fourthly, 2. Cor. 4.17. worke to vs the in­comparable crowne of glorie.

A Second end of Pauls sending Timothy, is here expressed; to know their Faith, that is, their continuance therein; which curious care of the Apostle was furthered by a double feare: First, of the Tempters ma­lice. Secondly, of their defection.

To know your Faith.

Quest. Could Paul be doubtfull of their Faith, hauing seene so excellent fruits thereof in their patience, zeale, con­uersion?

Answ. Charitie inclined the Apostle to firme perswasion of the best: yet, first, he was not ignorant that mans Ier. 17.9. heart is deceitfull; and knew well what our Sauiour taught, of some Matt. 13.21. beleeuing for a time. Secondly, though vtter A­postasie from faith fall not into Gods children, yet decli­nations there may be, and interruptions of Faith for a time. Thirdly, and there is a holy 2. Cor. 11.2. iealousie in Christian loue, whereby fearing the worst, they prouide to preuent it. Fourthly, hee was not ignorant of the danger the Luk. 22.31. strongest are in from Satans malice. Fiftly, and knew it no lesse his duetie to labour their confirmation, then to endeuour their conuersion.

Obser. So ought Ministers to be carefull of the peoples perseue­rance, no lesse then of their first conuersion. Our first care is to gayne soules to Christ; it is no lesse our duetie parta tueri: hence Apostles, where they had planted Churches, so carefully settled a standing Ministerie; and themselues in person eftsoones returned, Act. 14.22, 23 to confirme the Disciples hearts: as knowing, they were giuen not onely to gather the Church, but Eph. 4.12, 13 to build it euen to perfection.

Yea, there are Reasons, why the specialtie of our care should be intended to Conuerts rather then to Aliens. First, our actuall bond is neerer with them that are, then with those that possibly may be members in Christs bo­dy. Secondly, the state of a Church in act, may, if it be neglected, proue worse then the state of a No-Church: while it continues a Church, the condition is happyer, yet may it possibly become more miserable: vpon this ground, Apostasie is farre worse then simple Infidelitie, be­cause of a simple Infidell there is hope, hee may become a Beleeuer: of an Apostata, there is no hope, that he shall Heb. 6.6. be renewed to repentance.

Vse. So that it is an vnwarrantable pretence wee take for neglect of the people committed to our charge, because they are, as we thinke, brought to the faith. Pastors may in that case become Apostles, and choose to preach ra­ther where the Name of Iesus was neuer heard of. First, are our owne so perfit that nothing need be added? or gaue the Lord Pastors to gather only, and not Ephes. 4.13. to build the Church to perfection? Secondly, suppose we our people so established in the present Truth, that they need no more our 2. Pet. 1.12, 13 admonitions and remembrancing? Thirdly, or can we be ignorant of Satans wiles, and not take notice how by our Exod. 32.1. Gal. 1.6. absence he aduantageth his Kingdome? Fourthly, or suppose we our people so strong, that he dares not giue them the encounter? Heare then what Paul intimates in his feare for this people, so renowmed for Faith, so emi­nent in all Grace; yet euen of these he is fearefull, lest the Tempter had tempted them.

Obser. There is not the greatest amongst the Saints, but lyes open to temptation.

The Gal. 6.1. spirituall and most sanctified amongst Galatians, the Apostle aduised to consider, that they also might bee tempted: the Luk. 22.31. Disciples of our Sauiour, Satan desired to winnow; yea durst giue onset to Matt. 4. the Sonne of God clad with our infirmities; hath preuayled against greatest [Page 213] Saints left to themselues; so that I thinke their falls are without parallell euen amongst Nouices, as in Dauid, Sa­lomon, Peter, &c.

Truth is, such must expect the most exquisite of Sa­tans temptations, most subtilly contriued, with greatest violence vrged, inasmuch as hee knowes; First, it is not his ordinarie skill that preuayles against them. Secondly, by their falls expects a double aduantage.

First, their falls he thinks likely the feares of others in­feriours in grace; and hopes, the great Champions once ouercome, the petty Souldiers will dread the encounter; as 1. Sam. 17.51 Philistims fled when their Gyant was ouerthrowne. And certainly that hope doth not alwayes fayle him: weake ones grow ouer-timorous, almost hopelesse of vi­ctorie, seeing so foule falls of their Superiours in grace, not considering, First, that these things are permitted to make vs cautionate, not desperate. Secondly, that God many times 2. Cor. 12.9. perfects his power in weaknesse; enabling a weake Nouice to endure that brunt of temptation, that stronger men haue beene borne downe withall.

A second aduantage hee aymes at in their temptation and ouerthrow, thus conceiue: Eminent examples hee knowes are preualent whether in good or euill. No pre­cedent hath proued more pernicious in euill, then that of the most eminent in the grace of God: seldome fall such alone; but their falls are like the falls of mightie Cedars, bearing down before them a multitude of weaker plants.

Ʋse. I say then as Paul, Let 1. Cor. 10.12. him that thinks he stands, take heed lest he fall; and what euer our graces be, Rom. 11.20. yet be not high-minded, but feare.

Three faults of men eminent in grace are specially here taxed.

First, Security, when men conceited of their strength, grow carelesse of the danger they are in, crying peace to themselues: these forsooth are at defiance with Satan, and dare almost dare him to doe his worst. Oh consider, [Page 214] we are yet in militia, in the Church Militant, not Trium­phant. God Rom. 16.20. shall shortly tread downe Satan vnder our feet. But in the meane-time, insidiatur Calcaneo; if thou be care­lesse, feare lest he supplant thee.

Secondly, Presumptuous casting themselues into oc­casions of euill. So grounded, they seeme in Religion, that they dare enter a Duellum with the subtillest Papist; so stablished in Sobrietie, all Sanctitie, that the propha­nest and most leprous company can cast none of their contagion vpon them. Whom I would intreate to re­member, the fals of Gods greatest Saints by such pre­sumption. Memorable is that speech of Nehemiah to Is­raelites admitting Marriages with the Daughters of a strange god. Fell not Nehem. 13.26 SALOMON by these meanes? yet amongst the Nations, was no King like to him, and hee was be­loued of his God. Let his fall bee our feare; and make vs cautionate how wee tempt the Lord, by head-longing our selues into occasions of euill.

Thirdly, Priding our selues in opinion of our strength.

The Victory is halfe gotten, when the heart beginnes to swell with Pride. Wee may allude to SALOMON: Prou. 16.8. Pride goes before destruction; & a hautie looke before the fal.

On this ground Paul aduiseth, to Gal. 6.1. restore with meeke­nesse those that are fallen through infirmitie, considering our selues may bee tempted, and neede as much compassion from others, as they now expect from vs.

The fault is common amongst many, through too lit­tle acquaintance with humane infirmitie, and lacke of obseruing their owne corrupt inclinations, and Satans vndaunted malice; to insult ouer the fals of Brethren; and rather rigorously to reprooue, then compassionately to restore. We haue enough to talke on, when tydings is brought vs of Brethrens faultings. And as Pharises, though guiltie of as great sinnes, Joh. 8.5. yet vrge the stoning of the Adulteresse; so we thinke extremitie all too little towards others sinnes.

Let vs consider; First, our common infirmitie, that wee haue not yet fallen, blesse God that kept vs from like temptations. Secondly, Satans vnlimited & impartial ma­lice; sparing none, no not the greatest, when once the Lord shall say vnto him, 1. Reg. 22.2 [...]. Goe and preuayle.

Lest the Tempter had tēpted you. The Tempter, an Epithete of Mat. 4.1, 3. Satan; as some say, in respect of that first tentation; as others, because he hath made it his proper office, and it is his ordinary practice to tempt. Where the question fals in, whether it be the propertie of Satan onely to tempt: vnderstand it not of temptations Gen. 23.1. of tryall, but of se­ducement, which Augustine cals the noxious or hurtfull temptation.

There bee that thinke it so the propertie of Satan to tempt, that it agrees to no person or thing besides, saue as it is Satans instrument, Aquin. part. 1. quaest. 145. art. 2 that though men tempt instru­mentaliter, the world materialiter, yet efficiently the De­uill onely is said to tempt: they alledge this Text for proofe.

But how said IAMES? A man is tempted of his owne Iam. 1.13. concupiscence? our Sauiour, Out of the Mat. 15.19. Bernard. in Can­tic. Serm. 32. heart ascend ill thoughts, though the Deuill rake not in that puddle. Ber­nard, there is morbus mentis, as well as morsus Serpentis: There is malum innatum, as well as seminatum. There are ill thoughts, which are partus cordis, besides those that are seminarium hostis.

Yet is the title in a sense peculiar to Satan, because he is the Tempter [...]; the chiefe or principall Temp­ter; or because all sinnes and temptations come at least in­directly from the Deuill; in as much as by him was pro­cured the deprauation of Nature; so that to him, as to the first cause may all noxious tentations be resolued. Whe­ther the only or the principall; a Mat. 4.3. Tempter wee are sure he is. See wee, first, what it is to tempt. Secondly, parts of Satanicall temptations. Thirdly, kindes. Fourthly, reasons.

To tempt, in this sense taken, intimates an endeuour Iam. 1.13. to draw our hearts from God, and to entice to disobedience. The parts of temptation are three; First, Suggestion: the casting of euill thoughts into the minde; as into Ioh. 13.2. IVDAS his heart, the Deuill threw that thought, to betray his Ma­ster. Secondly, perswasion; the pressing of the suggestion with some reasons that may perswade the minde to ap­prooue, incline the will to consent to that euill as good. The suggestion is after a sort the conclusion; the perswa­sion the argument to enforce it. Example: Gen. 3.5. Eate the for­bidden fruit; is the suggestion to Eue; Ye shall bee as gods, the perswasion. Mat. 4.6. Cast thy selfe downe headlong; the sug­gestion. The Angels haue charge to keepe thee, the perswa­sion.

And it is vrged, first, sometimes by way of inticement; as when by promise of some good that giuing way to the suggestion drawes with it, we are allured rather then terrified: as the euill spirit in the mouth of Ahabs pro­phets, vndertakes to 1. King. 21.21 entice him, by promising prosperous Voyage to Ramoth Gilead.

Secondly, Sometimes in way of terrour; as when by expounding some fearefull euill, he labours to draw from vs consent to his suggestions.

Thirdly, The last part of Satanicall temptation, is in­stigation. The instant and importunate vrging of the sug­gestion; giuing no rest till he hath procured consent, if it be possible. Satan 1. Chro. 21.1. prouoked DAVID to number the peo­ple; It seemes hee was not satisfied with once suggesting or perswading that thought of Pride, but with instance againe and againe renewed, pressed onwards to executi­on. So find wee often a kinde of importunitie in vrging temptations.

The kinds follow: they are diuersly distinguished; first, ex modo. First, Some are immediate, wherein Satan vseth no instrument in tempting; as in that of our Sauiour. Se­condly, Some mediate, wherein men or women are vsed [Page 217] as his instruments; so tempted he Adam by Eue; Ahab by false prophets. Thirdly, Some mixt; as wherein perhaps the suggestion is from Satan immediately; the perswasi­on or instigation by his instruments.

Secondly, Ex euentu; by their issue; some are effectu­all, some ineffectuall temptations; Effectuall, wherein he preuayles, more or lesse. Ineffectuall, wherein he pre­uayles not: as in our Sauiour, Gen. 39.10. Ioseph, &c.

Reasons of tempting in respect of Satan.

First, His enuie at mans possible felicitie: through en­uie of the Deuill came sinne into the World. Bern. de aduentu Serm. 1. It is Ber­nards opinon, that man was created to supply the defect of Angels in Heauen, and to repayre that breach that their fall had made in the heauenly Ierusalem. Satan en­uying vs that happinesse, labours by temptation to draw vs from it.

Secondly, The blinde malice and spight wherein hee is carryed against God and his Christ. The sense of tor­ments which hee indures, makes him oppose, as much as may be, whatsoeuer is glorious to God; as is the obedi­ence and saluation of his Children.

Reasons of GODS permission if any aske; though it should suffice vs to know, the Lord keepes the hooke in his nostrils, and wils nothing of his Children but what he ouer-rules to their good: yet probably these may bee alledged: First, 2. Cor. 12.7. To humble his Children, and preuent Pride and securitie. Secondly, That Christ not only in person, but in his members may conquer Satan. Thirdly, That the equitie of giuing Iam. 1.12. vs the crowne of life, may appeare to all. What euer the Reasons are, Satan wee are sure hath his imployment in temptation.

Vse. On this ground is our Sauiours inference, To Mat. 26.41. watch & pray, lest we enter into temptation. The parts of the prescript are two. First, Watchfulnes, implying, First, expectation of tentation. It is no small aduantage giuen to Satan, to pro­mise our selues immunitie from his assaults; thence is it, [Page 218] that in the conflict wee are found vnprouided for resi­stence; Tertull. de orat. Tertullian of the Disciples. Adeo tentati sunt Dominum deferendo, quia somno potiùs incluserunt, quàm ora­tioni. If euer we haue rest from Satans temptations, it is onely to aduantage himselfe through our securitie. Hee left our Sauiour Luke 4.13. for a season: but for a season; to teach vs, after one tentation to expect another: and neuer to be se­cure of so dangerous and watchfull an Aduersary. Se­condly, Circumspection; diligent heed-taking to our selues, that wee giue no occasion of 1. Cor. 7.5. aduantage to the Tempter.

The second part of the prescript is Prayer; aduised be­cause of our infirmitie: I dispute not the question, whe­ther it be lawfull to pray freedome from all temptations. Truth is, it is vtterly vnlawfull to pray generall immuni­tie; exemption from particulars, may perhaps be prayed; yet with submission to the will of God. Howbeit strength to resist, tentation, grace to support in temptation our dutie is to pray. 1. Cor. 10.13. Gods promise to grant, if we pray as we ought. They ill prouide for their comfort in temptation, that vnder pretence of vnworthinesse to obtayne, or coldnesse in Prayer, neglect this Ordinance of God, that to all o­ther the spirituall armour Ephes. 6.18. Bernard. giues strength. Grauis equidem nobis est inimici tentatio, sed longè grauior illi oratio nostra.

Thirdly, To these let be added the complete armour mentioned by the Apostle.

Fourthly, Obseruance of Satans wiles, and our owne in­firmities; where his greatest likelihood is to preuayle.

Secondly, The censure is not harsh to say of any entising to euil, that they are instruments or Iob. 8.44. Children of the Deuill, whose works ethey do; whose nature they resemble; One said once, Quot peccata, tot Daemonia; so many euils, so many Deuils; we may truly say, so many Tempters, so many in­carnate Deuils. A people rise in euery place; Pharises were not more painfull Mat. 23.15. to make Proselites, then they part­ners in their excesse of ryot. Prou. 4.15. Their sleepe departs, except [Page 219] they cause some to fall. Our Sauiour stucke not to call Mat. 16.23. PE­TER Satan, in that case.

Quest. How may Satanicall temptations bee discerned from those of our owne concupiscence?

Answ. I thinke with Bernard, Bern. in Cantic. Serm. 32. it is scarce possible to put exact difference; neither is it much materiall to know. This hold for a rule: Whatsoeuer thought exalteth it selfe 2. Cor. 10.5. against the obedience of Christ, is a temptation; whether from Sa­tan, or from thine owne heart, is somewhat curious to in­quire; our care should be, not to consent thereto.

Obser. The Tempter: The Deuill then is a Tempter, but sure wee are he is no inforcer. Hee may suggest, perswade, prouoke to euill; enforce hee can no man to yeeld to his temptations. There is a threefold libertie of the will; First, from sinne. Secondly, from miserie. Thirdly, from necessitie. The two first we lost in ADAM; from necessitie and coaction the will is still so free, that if it could be constrayned, it were no will. Therefore the Lord in conuersion, forceth not the will, but sweetly inclines it. The Deuill in temptation, com­pels not, but perswades it. Truly said the Heathen, Ne­mo nolens malus: and nemo peccat inuitus. Not a Beare or Lyon, but a Serpent supplanted our first Parents: a crea­ture not stronger, but more subtle then others. Serpens, Bern de duplici Baptismo. ô EVA, decepit te; decepit profectò, non impulit aut coegit. The euill spirit returning, ingreditur, non irruit, eum alijs septem nequioribus, non fortioribus.

Quest. How then say we of Gods Childrens infirmities, they are inuoluntary sinnes?

Answ. First, simply and in euery respect inuoluntary they are not, their actions are of mixt Nature: in part voluntary, partly inuoluntary, because the consent is not full.

Secondly, In Gods Children is flesh and Spirit: the will is partly fleshly, partly spirituall, as farre as it is spiritu­all, it consents not; but quâ carnalis, it yeelds willingly to motions of euill.

This once we are sure; force there can none bee offered [Page 220] to the will. The Deuill may tempt, hee cannot enforce. Therefore Eue desiring in best manner to excuse her selfe, complaynes of deceit, not of constraint. The Serpent Gen. 3.13. beguiled me, and I did eate.

Vse. So that vainely men attempt excuse of their wilfull sinnes, by deriuing their blame from themselues to the Deuill.

Obiect. The Deuill, forsooth, ought them a spite; therefore drew them to Theft, Murther, &c.

Answ. First, it is hard to say whether in thy particulars, the Deuill had any finger. Out of the Mat. 15.19. heart come euill thoughts, Murthers, Blasphemie, &c. as waters issue from their Fountayne. Secondly, say the worst thou canst of the Deuill, all is but this, he tempted, cast the thought into thy heart, perswaded and prouoked to euill; he forced not to consent: that power if he had, hee would, in the vtmost extent, vse against Gods children. Thine owne will blame as much, or more then the Deuill: his temptations, till thou consent, are thy crosses, not thy sinnes; thy will onely makes them thy sinnes. Away therefore with such Fig-leaues, and remember it, as one propertie of confes­sion, to which pardon of sinne is promised, to accuse ra­ther then excuse the sinner vnto God: who euer finds a child of God in prayer for pardon, accusing the Deuill, and not rather himselfe? I Psal. 51.4. haue sinned and done wickedly in thy sight, saith Dauid: yet it is likely, that as to the numbring of the people, so to Adulterie and Murther, Satan was the prouoker.

And our labour should be in vaine.

Quest. How vaine? whether in respect of God his purpose, or of the Apostles preaching, or of the people?

Answ. Not in respect of God: his purpose hee alwayes at­taynes in sending his Word to any people: to his Name comes glorie, what euer are the issues of our Ministerie. Isai. 55.10, 11 As the Snow and Raine returne not emptie, but accomplish that whereto hee sends them: so is his Word. At least the re­fractarie [Page 221] shall know, there hath beene Ezech. 2.5. a Prophet amongst them.

Nor in respect of the Apostle. We are vnto God a 2. Cor. 2.15. sweet sauour in them that are saued, and in them that perish: hee that laboured in vaine and spent his strength, Isai. 49.4. yet knew his labour was with the Lord, and his worke with his God.

It remaynes then that he intends it vaine, in respect of the people; in case they had giuen way to Satan, and re­uolted from the Faith.

Obser. Apostasie and defection from Faith, and Obedience, makes the Ministerie, all things vaine vnto vs. Therefore Paul feared he had Gal. 4.11. laboured in vaine amongst Galatians, per­ceiuing their begun defection from the Gospell they had re­ceiued: and, haue Gal. 3.4. yee suffered so many things in vaine? hee intimates their passions and patience, all would bee vaine to them, in case of their reuolt. Compare Ezech. 3.20. 2. Ioh. 8. For the Crowne of life is promised not to beginners, but to those that continue.

Vse. Let me exhort therefore in Saint Iohns words, Looke to your selues, that you lose not the things yee haue wrought. There are amongst vs many whose beginnings are com­fortable. It shall be farre from me to doubt of their per­seuerance: yet let mee say as PAVL, Heb. 13.22. Suffer the words of exhortation. Caueats are not amisse to them whose zeale is most feruent, especially in these times wherein wee see iniquitie abounding, and Matt. 24.12. the loue of many waxen cold. Bre­thren, how many haue we seene of excellent beginnings and proceedings, yet growne wearie of well-doing? And allured with ease, or profits of this life, or affrighted with reproches, &c. (horresco referens) turned backe from the holy Commandement giuen vnto them. Let their falls be our feares, or cautions at least, to make vs watchfull, how we giue way to like temptations. In all is the same incli­nation naturall to Apostasie; and were it not, wee are 1. Pet. 1.5. kept by Gods power to saluation, like would be our issue. I beseech you therefore, beware how yee 2. Cor. 6.1. receiue the grace [Page 222] of God in vaine; lose not the reward of your hearing, praying, obeying all things: feare to be noted of backe­sliding, or to abate any thing of your discreet feruour. No state is more discomfortable, then that of Apostasie, better neuer to haue knowne, then 2. Pet. 2.21. knowing to turne backe from the holy Commandement.

Will it be amisse to acquaint you with the wiles of Sa­tan? and by what degrees, he insensibly drawes many in­to that state? First, from feruencie he leades to temper, to moderation, as plausibly hee termes the Reuel. 3.15. lukewarme, worst temper of the soule in deuotion. Not good, he saith, to be ouer-egre; we may Eccl. 7.16. be iust ouer-much; there is a rea­son in all things: by which pretence of discretion, how many haue left their first loue, and falne into profane neutralitie?

Secondly, alluring to carnall libertie vpon former eui­dences of Gods fauour, and suggestion of vnchangeable­nesse of Gods loue, and the irreuocablenesse of his gifts and calling. True suggestions. But how, I wonder, can they thinke themselues amongst the Called according to Gods purpose, that turne his grace into wantonnesse? when as the 2. Pet. 1.10. 2. Tim. 2.21. euidence of that calling and election, is care to depart from e­uill? They should remember, that though it be necessarie to repent in hope, yet it is dangerous to sinne in hope. Bernard. de Annunc. serm. 3. It is Infidelis fiducia, & solius maledictionis capax quando in spe peccamus. Cause enough such haue to feare, lest for­mer signes of grace, were shaddowes only of that grace that saues, or the Hypocrites flashes, their strong de­lusions.

Thirdly, there is yet a third, and it is much amongst men, that loue to make experiments in earthly vanities, and to proue whether it be not possible to preserue their wisedome, with a little indulgence to the flesh. Salomon, in that humour, made shipwracke of good conscience, Eccl. 2.3. whiles he desired to proue his heart with worldly vanities, to see whether they could affoord him any such content­ment, [Page 223] as worldlings fancied to themselues therein. In this case it is safest: First, to rest in Faith of the Word of God: It tells thee all is Eccl. 12.13. vaine to the feare of God, beleeue it without proofe. Secondly, in euils, it is safest to learne by other mens, rather then by our owne experience. Be­leeue their relation, that hauing glutted themselues there­with, crie out of nothing but vanitie, and vexation of spirit. Were he not a mad man, that seeing the infectiousnesse of the pestilence or leprosie in others experience, would, for more sensible proofe, aduenture into infected houses? should we not thinke him out of his wits, that would not beleeue the fire will burne, till hee had throwne himselfe into a scorching flame? as furious and infatuate are they, that throw themselues into the mouth of the Deuill, to proue experiments of possibilitie in the rescue.

Annexe we preseruatiues against this dangerous euill. First, beware of Psal. 19.13. presumptuous sinnes, sinnes against con­science, and in pride and contempt of God committed. If any shall Deut. 29.19, 20. blesse himselfe in his wickednesse, vpon hope of Gods mercy, to that mans sinnes the Lord will not be mer­cifull.

Secondly, feare to Ephes. 4.30. quench or smother the sweet moti­ons of Gods Spirit, that would leade thee to perfection.

Thirdly, in Gods seruice seeke not earthly things, as if they were the reward of Religion. By this occasion ma­ny haue reuolted from Faith and all feare of God, for that they Mal. 3.14, 15. missed that ease and honour, they aymed at in entring religious courses.

HItherto of Timothees sending to Thessalo­nica, together with the causes thereof; followes his returne thence, and the re­port hee makes to the Apostle, touching their gracious estate: wherein are obserue­able, First, the matter of the tydings and relation. Se­condly, the effects of it in the Apostle.

The things he makes relation of, are, First, their Faith. Secondly, loue to the Saints. Thirdly, specialtie of loue to the Apostle: declared by two effects, and properties of loue. First, remembrance of him. Secondly, and desire to see him.

The effects in Paul are, First, Comfort. Secondly, Life. Thirdly, Thanksgiuing. Fourthly, Prayer, &c.

Obser. Of your Faith and Charitie. The frequent coniunction of these Graces in the Apostles writings, occasions, to obserue their vndoubtfull concurrence in the hearts of Christians. Compare Col. 1.4. Philem. ver. 5. 1. Thes. 1. vers. 3. &c.

Thom. 1.2. q 65. art. 4.The question is ancient amongst Popish Schoole­men, especially the followers of Thomas: And is thus resolued: To Faith they assigne a double subsistence, one in genere Naturae, the other in genere Moris. The meaning of their termes thus conceiue: Faith, they say, hath the truth of his subsistence in genere Naturae, when it hath all the essentials of its Nature, Scot. in 3. Dist. 36. ad Art. 4. whereby it is distinct from other intellectuall habits, and is prin­ciple [Page 225] of the proper acts thereof, in respect of its proper obiects.

Suppose when there is wrought in a man, a firme and voluntarie assent to diuine Reuelations, for the authoritie sake of the diuine Reuealer. Such Faith, true in it kind, who can denie may be without Charitie? Faith true in genere Mo­ris, when it is growne to haue a vertuous subsistence in vs, that is, as Scotus interpreteth, an acceptablenesse with God, and becomes to be a disposition to beatitude, and fit to attayne the vtmost superexcedent end. This they confesse is not, nor can be without Charitie. In which opinion, beside more obscure and Philosophicall explica­tion, what great oddes can bee discerned from that wee teach? Euen we confesse there may be true Faith, where Charitie is not, true in it kind; assenting firmely to the whole truth of God, which some call Catholike, some Historicall Faith. But that there should bee iustifying Faith, and such as giues vs interest to Christs righteous­nesse, and eternall life, without Charitie; wee hold a dreame phantasticall, hauing no footing in the Word of God.

Faith that iustifies, Gal. 5.6. workes by loue: If there bee any that workes not by loue, Saint Iames saith, Iam. 2.26. it is a corps of Faith, without life and power to iustifie vs in the sight of God: yet followes it not hence, that they ioyne in the office of iustifying, because they meet in the hearts of Gods children. Knowledge is so coniunct with Faith in the mind, that with many it goes for a part of Faith: yet was it euer heard, that knowledge speculatiue should iustifie vs in Gods sight? we conclude then, that iustifying Faith, or, to vse the Schoole terme, Faith true in genere Moris, is neuer seuered from loue of God and his Saints.

Vse. Vse it to trie the truth of Faith, which we seeme to haue receiued. We liue in times, wherin if the profession of men be true, Christs question, which implyes a prediction, [Page 226] may seeme friuolous, and his Prophesie vntrue. Suppose yee, that Luke 18.8. when the Sonne of man comes, he shall find faith on earth?

Sure, if it bee true, that our people generally vaunt of themselues, neuer were times fuller of faith, then these last dayes, of which Christ prophesied a scarcetie, and as I may say, a famine of faith: There is no man so prophane, so ignorant, so rancorously malicious against GODS Children, but professeth faith as firme as Abrahams; as effectuall almost, as that of Martyrs: Bring wee it to this Touch-stone:

Thou sayst thou beleeuest Christ dyed for thy sinnes. Thou doest well; so doth many an Hypocrite professe, when his conscience tels him, his faith is but fancie. But wilt thou know, O thou vaine man, that faith without loue is dead? faith workes by loue; Luke 7.47. and who so hath many sinnes forgiuen, loues much the forgiuer, and all that hee knowes beloued of him. How wilt thou perswade vs thou hast perswasion of Gods loue to thee, when thy heart tels thee there are none more odious to thee then those that are dearest vnto God? In that league entred twixt God and his Church, thus stands the case; there is a communi­tie of Amitie, and a communitie of Enmitie. Psal. 139.21. Gods foes are their foes; Gods friends Psal. 16.2, 3. their friends. Now, blessed be God, that keepes his hooke in the nostrils of his foes; and in a Christian Gouernment, restraynes by feare; there were else no liuing for Gods Children on earth, in this Generation so full of faith, or rather so vtterly faithlesse.

More especiall Characters euidencing truth of Cha­ritie.

First, That which they loue in Saints, is their Saint­ship, though there be no other Load-stone of loue, nor bond in Nature, nor personall merits, or the Image of God, shining in them, drawes affection. Disciples are lo­ued, Mat. 10 42. eo nomine, because Disciples. And to loue of this qualitie, I dare say, no faithlesse man can come.

Secondly, To this let bee added, that their loue is v­niuersall, and, as I may say, impartiall: In it are compre­hended Col. 1.4. all Saints. Any in whom they see the Image of God shining, so farre as they can discerne, they embrace in their loue. And this wee may conceiue as a marke discerning whether we loue them as Saints, or in other respects. If grace be that wee loue in them, where euer it shewes it selfe, whether in noble or base, poore or rich, &c. our affections are thither drawne.

There is in many a Iam. 2.1. partiall and proud loue, as Iames notes it; whether it be sound or not, iudge yee. Rich, and Honourable, and men of Fashion, though perhaps infe­riour in grace, yet haue the preferment in our Loue, our Societie, Conference, Countenance, &c. The meaner sort, whom God perhaps hath made more Iam. 2.5. rich in faith, & more honoured with plentie of his grace, euen for their meane estate, are as meanly, if at all, regarded. When may wee looke for Dauids spirit in such men? A King to make himselfe Psal. 119.63. companion of all such as feare God, and keepe his Precepts.

And that yee haue good remembrance of vs, &c. As to their faith was ioyned loue, so in their loue is obserued a specialtie towards the Apostle. They loued all Saints; but had especiall remembrance of Paul; him, aboue ma­ny, they desired to see.

Obser. The points are two. First, Though none of Gods Chil­dren may bee excluded from our loue: Secondly, Yet there are, that may haue specialtie, and preeminence in our affecti­ons, as Paul had with Thessalonians. Christ loued all his owne; yet is Iohn singled out with that speciall Encomium; The Ioh. 13.23. Disciple whom he loued. Diuines anciently obserued a necessary order in louing.

The tye of affections in this kinde is foure-fold. First, Nature. Secondly, Societie. Thirdly, Personall Me­rits. Fourthly, Common Vtilitie.

First, The common bond of Christian affections, is [Page 228] Grace. Hereto may be added that of Nature and Bloud, that iustly makes it stronger. It may bee questionable, whether a man may preferre a Gracelesse Childe, before a Gracious friend. Of this, I thinke, is no question; but that a man may loue a Gracious Child, or Father, or Bro­ther, more then a Gracious Stranger.

2 Secondly, To this succeedes Societie and Co-habita­tion; suppose, in the same Nation, Neighbour-hood, Family, 1. Tim. 15.8.

3 Thirdly, To these adde Personall Merits. In which re­spect, DAVIDS soule 1. Sam. 18.1. claue so close to the soule of IONA­THAN; a man to whō for care he was so much indebted.

4 Fourthly, Common Vtilitie. So must publike Persons, Magistrates, Ministers, haue preferment in our affections aboue priuate Christians. As AQVILA and PRISCIL­LA layd downe Rom. 16.4. their own neckes for PAVLS safetie; they thought of him as Dauids Seruants of their King; His soule 2. Sam. 18.3. was worth a thousand of theirs. The losse of one Paul to the Church of GOD, is more then of thousands of common Christians.

5 Fiftly, To these may be added, the greater measures of Sanctification.

The LORD seemes notwithout cause to prescribe vs this order of louing; perhaps to worke in vs a holy kinde of emulation, and striuing to excell in gracious gifts and practices. Certainly, there is easily obserued in the ho­liest, a desire, perhaps from Gods owne inspirement, to be deare and entyre to the Saints of God; and a kind of ambition, to be of more then ordinary esteeme amongst Gods Children. It should seeme to this end, that wee might all labour to excell in Grace, that some might haue preferment in the affection of Gods people.

Vse. It should moderate and restrayne the complaints of Gods Children of meaner ranke, not much vnlike what we read amongst Greekes, Acts 6.1. Murmuring that their Wid­dowes were neglected in the daily Ministration.

Now, God forbid, the meanest amongst Saints should bee despised of the greatest. There are some Offices of loue, rathest to bee extended to the weaklings in faith. Nam & mater quem aegrotantem nouit filium, August. magis fouet & saepiùs amplectitur.

Yet may wee not censure Gods Children, as if they brake dutie, because some are in affection preferred be­fore others. First, The measures of Grace, or common Vtilitie, may make such difference necessarie. Secondly, And perhaps, some cause of lesse esteeme, stickes in the persons thus seemingly neglected. The Image of GOD, the onely Load-stone of gracious affections, perhaps in them hath more naeues and blemishes. They make not so streight steps to their feet; perhaps are after a fort 2. Pet. 2.13. spots and blots in our Assemblies, and too foule blemishes of their holy Profession. I say not, for particular infirmities they should bee excluded from our loue. 1. Pet. 4.8. Loue couers a multitude of sinnes.

Yet may not such bee offended, if in such case they see not like manifestation of entyrest loue. Austine, August. de doct. Christ. that thinkes our loue should bee equall to all, in respect of the affection; yet allowes a difference to be made in the effects thereof. Wherefore it shall behooue them to wipe away those spots, wherewith they blemish the amiable beautie of Gods Image, that drawes affections of his Children: And for vs all, let it bee our care, to labour for as much eminence in Grace, as wee desire to haue in Gods Chil­drens loue,

The second thing here obseruable is, how to Paul. The man by whose Ministery they were conuerted, the speci­altie of their affection was carryed. Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministery.

Obser. How deare to such those Ministers are by whom they haue receiued Comfort, Conuersion! Confirmation. Rom. 10.15. Their feete are beautifull. The peoples dearest things, their Gal. 4.15. right [Page 230] eyes, their Rom. 16.4. liues are not thought too deare for them; Ex­amples: LYDIA, and the Iayler.

Ʋse. So that they carry with them blacke markes of vnre­generate men, and such as neuer tasted the power and comfort of our Ministery, to whom our persons and Mi­nisterie is so odious; and except God giue them repen­tance for this, besides all their other sinnes, of reproba­tion. Marke such men: and tell mee, if you finde them not the most prophane and ignorant in the Congregati­on. And doe you wonder, if to such men our persons be odious? If Christ himselfe were on earth to preach vn­to them, I doubt not, but hee should taste like measures, as we; yea, as himselfe did at the hands of the Iewes.

Obser. As we to see you. So should there be recursus gratiarum, an intercourse and exchange of kindnesse betwixt Minister and people. Saint Paul cals for an [...]. That seeing 2. Cor. 6.12, 13 his heart was enlarged, they should not bee straightned in their bowels.

Vse. In this case, I wish the complaint were not too iust on both parts. Ministers of the people: paynes they thinke, they take neuer enough, though they spend their strength; Recompence other then words or kinde lookes, they re­ceiue from few. I say as Paul, If 1. Cor. 9.11. you reape their spirituall things, is it much, to impart your carnals?

The people againe plaint as much of their Ministers; they will haue their due, but care not to doe their dutie. There should be recursus gratiarum. They are vnthankfull people, that receiuing benefit of our Ministery, returne no recompence of their loue and kindnesse; And they are vn­conscionable Ministers, that take the hyre of Labourers, and liue as Loyterers.

THE effects of this good tydings in the A­postle follow to bee treated: the first is comfort; and a kinde of sweetning, the newes of their faith brought to his affli­ctions.

Obser. Of all comforts the people can affoord to their Ministers, there is none like this; their holy courses con­tinued. See how Paul amplifies it. It comforted him in all his afflictions; put a new kind of life into him; filled him with ioy vnspeakeable. Like affection hee expresseth, when exhor­thing to vnitie, he presseth it by this issue; Philip. 2.2. his ioy should bee fufilled. q. d. still hee should thinke something lacking to his ioy, whiles discords and such like fruits of the flesh bare sway in the people; and as if nothing could bee ad­ded to his ioy, if they walked as became the Gospell, so speakes he. With like minde, Saint Iohn professeth; Hee had no 3. Iohn 4. greater ioy, then to heare of his Children how they walked in the Truth. As to a Father, discreet and kindly affected, no comfort is greater then the gracious demea­nour of his Children.

I say then as PAVL; Philip. 2.2. Fulfill our ioy; make our liues comfortable; sweeten the bitternesse of our afflictions with your constancie in holy courses.

I dare say, it is neyther your ciuill courtesie, nor prote­ction, nor liberalitie, nor any thing, that can yeeld vs halfe the solace, that the sight of your holy behauiour. Wonder you at it? First, Gods Glory, which wee hold more precious then our liues, is hereby aduanced. Se­condly, The assurance of our Calling, our Crowne hangs after a sort hereon. Thirdly, The profit will bee yours, whiles by this meanes wee are Heb. 13.17. encouraged, with more [Page 232] cheerefulnesse to doe our dutie. As it euen Ier. 20.8, 9. kils our spirits, to labour without fruit. If these things mooue not, oh, yet let the comfort of your owne soules sway you. Our ioy is something by your obedience: yours will bee more. Psal 34.8. Taste and see how gracious the Lord is. Once try the sweet­nesse Gal. 6.16. and peace, that is felt in holy Courses.

Now heare how great cause haue we to complaine, of a barbarous affection in our people? Therefore running to the excesse of Ryot, because they know, it is Gall and Worme-wood to our soules. Alas, Brethren, what haue wee deserued, so ill at your hands, that you should thus delight in our discomfort, that spend our strength to saue your soules? This account make, how euer the griefe is ours for the present; the horrour at last will be yours; yee shall find it true that Abner speakes in his monition to IOAB; 2. Sam. 2.26. Surely it will be bitternesse in the latter end.

THE second effect, life; we liue, if ye stand fast. And not otherwise? Life hath di­uers degrees. Hee liues, that hath but breath or heat left in him; more hee, that hath vse of sense, and motion. Vita is vi­talis, when it is led with cheerfulnesse and ioy of heart. Paul was aliue when he said, Rom. 7.9. he dyed; but his life was as death, discomfortable and bitter to him. Enuie Iob 5.2. stayes the silly one. He liues in that death: but is as dead, because hee enioyeth not himselfe. That the sense is this; our life is liuely, through the comfort wee feele in your perseuerance.

Some helpe we haue here, for fuller vnderstanding of the sixt precept. Wee vsually scant the sense of GODS Commandements; whence it is, that we so much fayle in [Page 233] humbling our selues for our transgressions; and rest con­tented with meere ciuilitie: crying out of too much nice­nesse, euen in Moralities. The Pharises for this haue their Mat. 7. taxe from our Sauiour. PAVL Acts 22.3. tutoured by a Pharise, hence grew so selfe-conceited, being most miserable, yet Rom. 7 9. reputes hee himselfe as happy as any man aliue; till such time as the Commandement came, and hee had now learnd that the Law was spirituall. Like generally is the conceit of our people from the same ground. None are reputed Theeues, but Robbers; nor Adulterers, but such as de­file their bodies with the grosse act of vncleannesse; Nor Murtherers, but such as shead bloud. Whence it is, that Ciuilitie goes currant for complete Righteousnesse: and the Law of God is thought to be satisfied, when the gros­sest breaches are auoyded.

Know we, there are Murtherers in Diuinity, that are none in Policie: Theeues in Diuinitie, that are none in Ciuili­tie. Vsurers are no Theeues in Policie; yet grand Theeues in Diuinity. Mat 5.22. Angry Fooles are counted men in Policie; are Murtherers in Diuinitie. To rectifie this errour; Take taste in this Precept how large the sense of others is.

A Murtherer wee call him, that vnlawfully depriues of life. But wee shall erre, if we thinke life not taken away, till it be vtterly extinct. Those Theeues, in the Parable, that wounded the Traueller and left him Luke 10.30. halfe dead, were Murtherers; impayre but the cheerfulnesse of life, by deading a mans spirits, thou art a Murtherer.

Esau was in his degree a Murtherer of his Mother Re­becca: whiles by his vngracious match with the Daughters of HETH, hee made Gen. 27.46. her life bitter vnto her. The Israe­lites by their Idolatry made 1. Kin. 19.4. ELIAS weary of his life; were therefore Murtherers of him. False prophets in E­ZECHIEL, made Ezech. 13.22. hearts of righteous sad by their lyes; were for that guiltie of Murther before God. In a word: Impayring of the comfort and ioy of heart, which makes life liuely, must bee censured a degree of Mur­ther. [Page 234] It impayres life, though it extinguisheth it not.

Learne wee by this little direction in one precept, in examining our liues by the Law of God, to extend and draw out the sense at largest. Ampliare praecepta. The profit of such procee­ding is plentifull.

First, It preuents that, which is the bane of many a soule, flattering our selues in the miserable and cursed state of Nature; fancying to our selues in moralitie, such a measure of righteousnesse, as that we scarce thinke wee need Christ to couer our wants, or grace to worke grea­ter perfection.

Secondly, It is a preseruatiue against Pride; the Nurse of Humilitie; how great so euer thy obedience is, the Law of God in largest sense taken, finds thee culpable of transgression in euery Commandement.

Thirdly, How sweetens it the grace of God in our re­concilement, and the pardon of sinnes? No soule is so rapt with admiration of Gods loue, as that that consi­ders, Luke 7.47. how many sinnes God hath forgiuen vnto it.

THE third effect is ioy; where considerable is, First, the manner of propounding it.

Secondly, the measure of it.

In mentioning it, hee beginnes with Thankesgiuing, or rather seemes to stu­die, in what manner hee might addresse himselfe, to render any competent measure of thankes to God.

What thankes, &c. The question imports him, to appre­hend such a measure of Gods loue in that benefit, that he [Page 235] could by no meanes satisfie himselfe in any measure of thankfulnesse: such speeches in Scripture argue the minds of Gods children at a stand, vnable to expresse what they conceiue. Psal. 84.1. How amiable are thy dwellings! I cannot ex­presse the louelinesse of them. Psal. 119.97. How doe I loue thy Law! The measure of loue is inexplicable; or signifie the in­sufficiencie they finde in themselues, to doe what they desire.

Obser. Obserue how highly Gods children prize the fauours of God, euen such as to many seeme of smallest value. Nothing they thinke sufficient, that they can thinke or doe in way of thankfulnesse to God. Psal. 116.12. What shall I render vnto the Lord, for all the benefits he hath done vnto me? I know no­thing sufficient: this onely I know, GOD will accept thankfulnesse for his mercies. The Lord hath promised to accept desires: Can a child of God satisfie himselfe with desiring? hee would doe as well as desire: his desires hee thinks neuer feruent enough. We may truely say, God is more contented with the obedience of his children then themselues. And it is easier for a child of God to yeeld pleasance and contentment to his gracious God, then to himselfe.

Ʋse. Notice it as no small difference twixt the shallow Hy­pocrite, and the grounded Christian; the Hypocrite, as his taste is little of the fauour of God in any blessing, his knowledge ouerly and superficiall of things that con­cerne life and godlinesse, so is his esteeme of them sleight, and his thanks for them all out as cold.

The Israelite indeede, knowes how to amplifie by all circumstances euen meanest benefits, still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience; so see Dauid, in the feruour of his deuou­test prayses, Psal. 103.1, 2 calling vnto his soule, and all within him, to prayse the Lord; as if in greatest heate and ardencie of af­fections, hee had felt a frostie coldnesse in the temper of his soule.

For all the ioy wherewith we ioy for your sake. The mea­sure of ioy is here expressed, together with the meanes of it, for your sake, or by your meanes; such fellow-feeling of their welfare, wrought his loue to this people.

Obser. Remarkeable here is the sweetnesse and amiablenesse of Christian loue, affoording so many comforts, and ioyes to our soules. Amongst many graces it is most amiable; as in o­ther respects, so, for that it giues vs interest vnto, and sense of all the happinesse of others; their Faith, Obedience, Vni­tie, euery good gift of God, brings home ioy vnspeake­able to our soules. Compare Phil. 2.2. Col. 2.5.

That not without cause, Saint Peter, with such 1. Pet. 4.8. empha­sis, exhorts to feruencie of loue; so many things there are eximious and eminent in loue aboue many other Graces: First, 1. Cor. 13. all without it is as nothing. Secondly, none so plentifull and rich in vertuous fruits. Thirdly, none so la­sting: Prophecie, and Tongues, and Faith, and Hope, end with this life, onely loue is endlesse; the life of Saints in hea­uen is loue.

Super Cantica Serm. 83. Bernards obseruation is in this kind elegant. Of all the motions and affections of the soule, loue is the onely, wherein wee may reciprocate with God. If God be an­grie with vs, may we be angrie with him? farre be it: ra­ther let vs feare and tremble, and pray for reconcilement. If God reproue vs, shall wee dare to reproue him? nay, rather iustifie him. If he iudge vs, we may not iudge him, but rather adore him, &c. But in this of loue we may re­ciprocate with God, to reloue him is our happinesse; wo, if we answere him not, in some measure of relouing af­fection.

That forementioned ads to it no small cōmendation. It brings home ioy to the soule, from euery good grace and blessing of God bestowed on our Brethren, so amiable is Christian loue: he neuer wants ioy that hath it, if from his owne sense it flow not, yet results it plenteously from others happinesse. And I dare say, hee hath no ioy that [Page 237] wants it, that beares ill will at Sion; Gods blessings on his children are the tortures of all such, as walke in the way of Gen. 4.5. Cain.

THe last effect of Timothees tydings in the Apostle, is prayer, amplified by the man­ner, that it was, First, Assiduous. Second­ly, Feruent. Thirdly, the matter to see them, and that for this end, to supply the defects of their Faith.

Night and day, is a phrase of speech importing assidui­tie and frequent performance of that, to which they are annexed. Luk. 3.37. ANNAH serued God with fastings, and prayers night and day: not but that shee had her times of necessa­rie refreshment, but that shee was frequent in these due­ties. Praying exceedingly. The word is, more then excee­dingly, as you would say, excessiuely; so intimating the feruencie of his affection in begging this blessing of God.

So are gracious affections of all others most seruent, and that loue strongest, where Grace is the bond. DAVID of IONATHANS loue: It 2. Sam. 1.26. was wonderfull, passing the loue of women. Womens iudgement is more shallow, there­fore their affections strongest; they are the weaker vessels, if wee respect their iudgement; but their passions, no lesse then violent. Dauid willing to expresse the feruour of Ionathans loue, preferres it by this comparison. Of friendship they make three kinds. First, Profitable, where profit is the bond. Secondly, Pleasant, where pleasure is the linke of affections. Thirdly, Honestie, where vertue is the loadstone of loue: the preeminence Heathens giue [Page 238] to that founded on Vertue; which, they say, is the onely perfect friendship.

For, first, it must needs be best loue that, what is most amiable, procures. In a gracious eye; more Psal. 15.4. louely is Vertue clothed with ragges, then Dishonestie in Prince­ly Robes.

Secondly, in this concurres the best profit and delight: No mans graces so meane, but may yeeld vs benefit, and delightfull contentment.

Thirdly, the helps and furtherances of loue, [...], and beneficence, are here eminent: Aristotle giues rea­son, why perfit amitie could not be inter males, they are at discord in themselues, are fickle and inconstant in their desires and iudgement.

Vse. This once be aduised: haue Rom. 12.18. peace with all, as much as may be. Desire loue of none, but such as feare God: there can be no sound friendship nisi inter bonos.

I cannot but wonder, to see gracious men ambilitious of gracelesse mens loue: First, God hath Gen. 3.15. put enmitie betwixt the two seedes; we are too foolish, if wee thinke to reconcile it. Secondly, besides, how harsh are the termes, on which their friendship must be maintayned? many a foule sinne must be winked at and giuen way vn­to, in case we thinke to hold peace with them. Reproofes, are gall and worme-wood, til such time as their hearts are reconciled to the Law of God: entyrenesse & constancie of loue can none be expected so great, as is procured by gracious goodnesse.

Obser. Praying excessiuely. So doe gracious desires expresse them­selues by frequent and feruent prayers. Looke what a gra­cious heart longs after, it prayes for with importunitie; as Dauid for Psal. 84. & 42. restoring to the Tabernacle.

Ʋse 1 It differenceth the Hypocrites flying and flashing wishes, from the sincere desires of Gods children. The happie estate of the righteous, Hypocrites see afarre off, and wish to partake. Num. 23.10. Let my soule dye the death of the Righ­teous. [Page 239] Prayers daily and feruent, are not found in them. Pro. 17.16. The Foole hath a price put into his hand to get knowledge, but hath no heart: hee is loth to wearie the Lord with suites.

Gods children, as they specially feele the miserie of the want; see the excellencie of the blessings: so are they dai­ly and importunate in praying for them, and are of Ia­cobs mind; Gen. 32.6. they will not let the Lord goe, except he blesse them. This account make; heauen is not wonne with wishing; the strongest cryes, and teares, are all little e­nough, to procure grace from the Father of lights.

How should this perswade vs to continue in prayer? Ʋse 2 who would lose one euidence of sinceritie, especially in his desires? Grace is seene more in the affection, then in action: performances are weake, Rom. 7.18. desires strong and fer­uent, if they be gracious.

They may well be iealous of sinceritie, that grow cold and negligent in prayer.

To see your face, and to perfit, &c. The things thus prayed for, are here expressed; to see their face, and that to this end, that he might adde to their perfection. Would not the writing of so pithie an Epistle, so full of diuine Doctrine and exhortation suffice to this end, without his presence and personall preaching? Obser. Sure, it should seeme he was of the mind, that his liuely voyce had in it more liue­ly energie, and that Preaching was more powerfull euen to en­crease Faith, then Writing. The priuiledge of this Ordi­nance it is, to Rom. 10.17. beget Faith; principalitie it seemes to haue, amongst the meanes to encrease it. Therefore Paul ha­uing written to Hebrewes a large Epistle, yet aduiseth them to Heb. 13.22. suffer the Word of exhortation from their Pastors; and writing to Rome a plentifull Epistle, yet longs Rom. 1.11. to see them, that he might bestow vpon them some spirituall gift.

Ʋse. Despise not reading of Scriptures, or other holy helps of humane writings, yet let prophecie haue the pre­eminence.

God hath dealt graciously with vs in these times, sto­ring vs with varietie of holy mens labours; wee shall be vnthankfull, if wee despise so great Grace of God offered to vs; yet beware of that delusion, to thinke good books better then good Sermons. Feare 1. Thes. 5.20. to despise prophecie, so to addict your selues to reading, that you Pro. 28.9. turne your care from hearing the Law; your reading, praying, all things, in that case become abominable.

Defects of Faith. Could there be any in men so renow­med? Some say, the Apostle speakes hypothetically, to supply defects of Faith, if there were any: but what needs such supposition? when euery mans Faith is appa­rantly defectiue, hath wants to be supplyed, except per­haps wee may thinke, Faith is priuiledged aboue 1. Cor 13.9. know­ledge? all gifts, &c. to be in this life made perfect. Petrus mergitur & meretur audire—modicae fidei: Hierom. si in illo modica, in quo magna sit, nescio.

Defects of Faith are of two sorts. First, Actuall. Se­condly, Possible; and of both kinds are found in the First, Matter. Secondly, Measure of beleeuing. Defects in the matter thus conceiue; when some points of Faith knowne and beleeued, there are others either vnknowne, or not beleeued. Thus was the Faith of some in Corinth defectiue in the Matter; the Article of Resurrection be­ing doubted of, or denyed. And Peter, till farther instru­ction, Act. 10.14. remayned doubtfull of the abrogation of the Law, and breaking downe of the partition wall.

Secondly, in the Measure of beleeuing: And that in all the parts of Faith; thus numbred by some. First, Know­ledge. Secondly, Assent. Thirdly, Adherence.

First, Knowledge. Faith, the more implicite, the more defectiue: the more explicite, the more perfect. The lesse distinctly Articles of Faith are vnderstood, the more im­plicite and defectiue is Faith. Faith true for the substance, may be where the points of Faith are but confusedly vn­derstood, whiles Assent is giuen to what is knowne, par­ticularly; [Page 241] and in grosse or vniuersally, to what is vn­knowne, so farre as it is carried vnder the notion of diuine reuelation. Inasmuch as our 1. Cor. 13.9. knowledge of things reuey­led is much what indistinct, our Faith must be acknowled­ged implicite and defectiue.

Secondly, Assent. In the measure of assenting like de­fects 2 are euident; in the generall how See Psal. 37. & 77. doubtfull and e­uen tremulous is our assent, especially in temptation? For our owne particular, there liues not the man so trustfull, that beleeues and doubts not; that viewing his imperfe­ctions, is not forced to crie out, Mar. 9.24. Lord, helpe mine vn­beliefe.

Thirdly, Adherence. There is easily apprehended by a 3 Beleeuer, an excellencie and goodnesse in the things pro­pounded to be beleeued, whereby the will is drawne to cleaue to the goodnesse of that Truth apprehended by the vnderstanding: yet earthly mindednesse so swayes with most, that the resolution seemes difficult, to leaue all for Truths sake, and Act. 11.23. with full purpose of heart, maugre all misfortunes, to cleaue vnto God.

All which considered, who amongst vs dares challenge such perfection of Faith, as hath mixture with no defects? Who can say, he vnderstands all, yea almost any point of Faith so fully, that nothing may be added to his distinct­nesse of vnderstanding? In the part of particular assu­rance, some Fooles I haue heard, boasting of vndoubt­fulnesse for the matter of their owne saluation, but haue presently remembred that in the prouerbe, Emptie vessels sound lowdest; they most vaunt of Faith, that haue least experience in the practice of it. Neuer mettest thou with temptation that could shake thy faith? neuer with cor­ruption so rebellious and masterlesse, as to make thee question truth of mortification? Thou art, I dare say, an­other Abraham, or else an Hypocrite in beleeuing.

It is well, if in these dayes of peace we haue resolued to put on vs that pious kind of crueltie to neglect Father and Hieron. [Page 242] Mother, Wife and Children for Christs sake and the Go­spell, in case the Lord shall call vs to that tryall. But may we not thinke we flatter our selues, when wee beginne to halt betwixt God and Baal, euen for verbal persecutions? how feare we not our earths-quaking, when that Matt. 26.70. Rocke of Faith is shaken with one blast of temptation?

But suppose thy present wants none; yet possibly they may be. Gal. 6.1. Thou maist be tempted. ABRAHAM the mi­rour of Faith, had his faultings by partiall Infidelitie.

Peter in the strength of Faith walks safely on the Sea, but at the sight of a storme Matt. 14.30, 31. beginnes to sinke, and deserues to heare, Oh thou of little Faith! What betides any one, may betide euery one; let vs not bee high-minded, but feare.

Ʋse 1 The comfort may seeme slender that defects of Faith affoord. Truth is, no man hath comfort in his defects: yet hence ariseth no small solace, to consider, wee are not a­lone, but haue all Gods Saints partners of like imperfe­ctions. The same defects are in our Brethren, that are in the world; that any man may see the falshood of that suggestion; there is no soundnesse of Faith, because there are defects in beleeuing: condemne wee not the whole ge­neration of the Iust, as Infidels and faithlesse men? they all had their [...], wrastled with doubtings; It was their happinesse that they so wrastled, and finally 1. Ioh. 5.4. by Faith gate victorie ouer the world.

Ʋse 2 Let all vaine Vaunters of perfection be admonished to enter new search of their hearts; and tremble, proudly to arrogate, what the greatest Saints haue disclaymed, perfection in beleeuing. Thou sayst, thou beleeuest vn­doubtfully Christ dyed for thy sinnes. Thou doest well, if thou doest it. But feare, lest thy faith in the issue proue no better then presumption. Behold, men of as great o­bedience, more knowledge and conscience wrastle with doubtings: thou that hast no care to know God, nor de­part from euill, professest vndoubtfull assurance of Gods [Page 243] loue in Christ: qua fide. Papists tell vs of a kind of Faith, which they call Priuilegiatam, Faith with a priuiledge. If any such Faith be granted to men profane, it is Faith with a priuiledge; but from such priuiledge, pray wee, Good Lord, deliuer vs. May I thinke he giues to men, so drow­ned in disobedience, such perfection of Faith? when his owne children, striuing against sinne euen to the shed­ding of bloud, complaine them of defects? Is God be­come a Stepfather to his children?

Is Faith defectiue? Be all exhorted in GODS feare, Ʋse 3 though it haue beene giuen you to beleeue, yea, and to suf­fer for his Names sake, still 2. Pet. 3.18. to grow in grace and in the knowledge of our Lord and Sauiour. First, Mar. 9.24. pray with the blind man, Lord, helpe mine vnbeliefe: with the Disciples, Luk. 17.5. Oh Lord, encrease our Faith. Secondly, and 1. Pet. 2.1. long after the sincere milke of the Word, that ye may grow there­by: the Word was the Seed, must be the Food of our Faith. Strange is the negligence of many in hearing, it seemes through long immunitie from temptations. How haue we knowne them, as in Amos 8.11, 12. some famine of hearing the Word of God, posting from Sea to Sea, to heare a Sermon, now embracing euery triuiall occasion of absence from the Congregation? I say as he; King. 20.11. Let not him that girds on his armour boast, as hee that puts it off. Our warfare is not accomplished, howsoeuer we seeme to haue a Truce, and to be at peace with the Tempter.

WE haue here the practice of what was pro­fessed; an earnest and deuout Prayer, wher­into the Apostle breakes out vpon occasio­nall mention of his vsuall practice in that kind. Wherein are considerable; First, the persons to whom it is directed; to God the Father and our Lord Iesus Christ. Secondly, the matter of the request;

First, his prosperous iourney towards them, verse 11.

Secondly, their increase and abounding in loue, verse 12.

Thirdly, the reason of this latter petition, intimating the benefit they shall receiue by such their increase and abounding in loue, verse 13.

God our Father & our Lord Iesus Christ, direct, &c. In an­cient Diuinitie the inference was fluent; sith Christ partakes equally with his Father in the honour of inuocation, Athanas serm. 3. contra Arian. therefore also in diuine Essence. The honour equall; therefore the excellency of Nature. Secondly, To which adde his parti­cipation of diuine office and propertie, here also intima­ted; by prouidence ordering the affayres of men; is not the il­lation sound for the Deitie of our Sauiour? Iohn 1.3. By him all things; without him nothing was made: Heb. 1.3. hee beares vp all things by the Word of his Power; is therefore God with the Father, blessed for euer.

Vse. Build wee our selues in this Article, against all Cauils of damned Arians. This once ouerthrowne, our faith is vaine, and we are yet in our sinnes.

First, Suppose Christ a meere Creature, how canst thou [Page 245] be assured his obedience or passion was satisfactory for 1 thee? by right of Creation, God hath absolute power ouer his creature, to inioyn it any thing to be done or suf­fered; the creatures, because creatures, stand bound to sub­iection. Nothing was supererogatory in our Sauiour, nor therefore satisfactory for vs, in case these Heretikes bee teachers of Truth; that Christ is a meere creature.

Secondly, Neyther could we beleeue, any thing hee 2 did or suffered to be satisfactory to Gods Iustice. The of­fence required an infinite satisfaction. So could not Christs haue beene, saue onely through the excellencie of his diuine person: wherefore it is that wee are so often put in minde, of Heb. 9.14. 1. Iohn 1.7. his Deitie giuing vertue to his Sacrifice.

Thirdly, Besides, it belongs to the Mediatour, not 3 only to merit for vs eternall Redemption; but to protect vs by his Grace and Power, till wee bee in possession of the purchased inheritance: to tread Satan vnder our feet; to destroy Death and Hell; to iudge the World in righteous­nesse; to giue vs admittance into that Kingdome prepa­red and purchased for vs in his bloud. Are these workes of a meere creature?

The World once groned to see it selfe become an Ar­rian; Hieron. the Patriarch of that Heresie God tooke away by a remarkeable vengeance. The famous Councell of Nice cursed to Hell the Blasphemie it contayned. Could wee thinke it possible, in this cleere Light of the Gospell, it should dare to peepe out amongst vs? It seemes, the fa­ther of lyes, remembring, how of olde it aduantaged his Kingdome, hauing tryed his skill and malice in sowing Discords and Dissensions in matters of smaller moment to his no great aduantage, hopes once againe to taint vs with Arrianisme; if to no other issue, yet to make our Church and Religion odious: sith from amongst vs, there rise vp men of peruerse mindes, speaking so peruerse things. But blessed be God, that hath kept our Teachers from the least taint of that Heresie; and stirred vp the heart of his [Page 246] Anoynted, to fire out this Blasphemie from amongst vs. Gods people may yet be admonished to furnish and for­tifie themselues in this mayne piller and foundation of faith; their being none so firme, but impudencie of Here­tikes dares assay to shake.

Direct our way vnto you. The first thing in the matter of the Petition is, that God would please, in his prouidence, to order him a streight, and prosperous course vnto them.

Obser. So doe Gods Children wait for Gods hand to lead them, and thinke those iourneyes prosperous wherein God is the Pilot. Saint Paul on this ground makes request for a iourney to Rome, and defines it Rom. 1.10. prosperous, when it is according to the will of God.

In iudging of Gods direction, eye must be had, First, not onely to the Act. 16.6, 7. ends intended whereon Popish Pilgrima­ges and such like dotages are founded: but, Secondly, as much to our calling, that we run not into praecipitia. Prote­ctiō is promised vs, while Psal. 91.11. we are in our wayes. Suppose thus: when first, some worke of our calling leades vs; Second­ly, or Gen. 12.10. necessitie; Thirdly, or such like occasion and o­portunity cals vs from our station. In a word, when we can say, Digitus Dei est hic: Gods finger is our Mercury to point vs out our way.

Ʋse 1 I say then, as IAMES; Iam. 4.13. Goe to now, ye that say, To day or to morrow we will goe into such a Citie, &c. without any re­spect to the prouidence or hand of God; for that yee ought to say, If God will; and, If it sort with his gracious pleasure and direction. What is your life? or what know yee what shall bee to morrow? or how can ye promise your selues prosperitie or protection, where Gods direction is neg­lected?

Not lesse blame-worthy are our superstitious Votaries or Intentionaries, that walke out of Gods Church, to the Shrines of Saints, and that spectacle of Gods wrath, the Holy Land. The places, they say, affoord helpes and excitements to deuotion: whereas the date of those Pre­scripts [Page 247] is long since expired. Time was when Ierusalem and Mount Garizim were the places of worship; but now the dayes are come, wherein, as our Sauiour, neither in Ioh. 4.21, 23. Ie­rusalem, nor in that Mountaine men should worship God, but the true Worshippers should worship him in Spirit and Truth; and 1. Tim. 2.8. De Hierosolymis & de Britanniā aequaliter patet aula coelestis, Hieron. ad Pau­lum. de institut. Monachi. in euery place wee may lift vp pure hands, free from wrath and doubting; while the heart is cleane; the affection feruent; faith stedfast; places and times are indifferent to priuate Deuotions. Heauen is a Circumference; the Earth the Center; God is euery where nigh vnto them that call vpon him in sinceritie.

To these we may adde our curious Trauellers, that to see fashions, wander from Gods presence, Vagabonds, as Cain, about the Nations. Gen. 34.2. Dinah her iudgement is vsually their portion; their returne is with spoyle of bodily or spirituall Chastitie. They will fetch vs strange Langua­ges, though it be from Babel, with their owne confusion; bringing home, as Seneca once plainted, Non solùm ver­ba, sed vitia: more of their lewd manners, then of their learned Language. Let Gods call bee our Load-starre; His hand as the Cloud to Israel; to mooue or pause accor­ding as it giues direction.

THE second thing requested, is their in­crease and abounding in loue; where the obiect and inducement is annexed.

Quest. What may the Reason bee, why hee in­sists so especially in loue?

Answ. Exhortations to speciall duties, yee may obserue vsual­ly to haue one of these Reasons. First, Speciall defects in the people; which was the reason the Apostle so much [Page 248] vrgeth 1. Cor. 1.10, 11 vnitie vpon the Corinthians, 2. Thess. 3.10, 11. labour to Thessalo­nians. Secondly, Speciall excellencie of the dutie; Ra­ther 1. Cor. 14.1. & prophecie then tongues: rather 12.31. charitie then all gifts. It is the most excellent way. Both, perhaps, had place in this people, rathest the latter: but thereof before and after. The obiect wee here take notice of, towards your selues; and towards all men.

Obser. The propertie of Christian loue is here obseruable, imbra­cing all men, onely seruato ordine. So runnes the Precept, Mat. 22.39. Loue thy Neighbour; whether he be so by co-habitation, or friendly affection, or Grace, or Nature; There is none but in one of these degrees is Neighbour vnto vs. Dauid indeed professeth Psal. 139.21. his hatred of Gods enemies. But his ha­tred by the common glosse, was of their sinnes, not of their persons. And though all offices of loue may not be extended to all, yet some there are that may. If wee mourne for reiection of those whom God hath cast off, as 1. Sam. 16.1. SAMVEL for SAVL, Rom. 9.2, 3. PAVL for the Iewes, there may seeme some errour, but it is, error amoris: Luk. 19.41. Christ weepes ouer Ierusalem.

If any should be excluded, most probably our owne or Gods enemies; for personall enemies, the Precept is direct; Mat. 5.44. Loue your enemies. And in as much as we know not whe­ther Gods enemies shall persist in that state, when they curse, we must blesse; and pray for them that persecute. So Luk. 23.34. Christ for Iewes crucifying and blaspheming. Acts 7.60. STEPHEN for his enemies stoning him to death.

Ʋse. Pharisaical loue is detected hereby, to be nothing lesse then Christian; so limited by them to Neighbours in affe­ction.

1 First, Enmitie they professed to enemies. Loue they li­mited to friends onely. Their Sectaries still remaine a­mongst seeming Christians. First, yet saith our Sauiour; Our Mat. 5.45. heauenly Father, whose children we would seeme, doth good to the vnkind; neither are we his children, except in that extension of loue we resemble him. Secondly, and [Page 249] amongst Luk. 6.32, 33. Publicans and sinners it is receiued to retaliate kind­nesse, and to exchange good turnes. Christian Charity should goe one straine beyond Heathenish loue. To requite good for good is ciuill courtesie; euill for euill, malicious poli­cie; euill for good, hatefull ingratitude; good for euill, onely Christian Charitie.

Secondly, There are whose loue reacheth no farther 2 then their Neighbours by cohabitation, such was Sodo­mites loue; The Gen. 19.9. name of a stranger was odious vnto them. Amongst Israelites the Lord assignes them Exod. 23.9. to care, no lesse then Widdowes and Fatherlesse. And though wee yet know not by experience the heart of a stranger, yet wee know not what we may doe. Heb. 13.3. We are yet in the bodie; It may bee our lot, as of ancient Saints, to Heb. 11.37. wander vp and downe destitute, and to liue in exile.

Thirdly, What should I speake of those whose loue 3 scarce euer lookes out of their owne doores? right Nabals in their greatest abundance. Christians may we call these so scanted in their Charitie? Charitie is a Prou. 5.16. fountaine, whose waters streame out as Riuers into the streets; interdicting to none, taste of necessary kindnesse.

Obser. The inducements follow. First, his owne example: As wee to you. So ought Ministers to exemplifie in their liues what they prescribe to others. See 1. Pet. 5.3. 1. Tim. 4.12.

First, Else grow our persons and prescripts contempti­ble. 1 By being 1. Tim. 12. types, we preuent contempt. The Scribes could not Mat. 7.29. teach with authoritie, in likelihood therefore, because they bound heauie burthens for others shoulders, Mat. 23.4. mooued them not with the least of their fingers.

Secondly, Yea, holiest duties grow lothsome; as the 2 1. Sam. 2.17. people abhorred the Sacrifices, through the lewd liues of the Priests.

Thirdly, And our selues become 1. Cor. 9.27. Cast-awayes, hauing 3 preached to others, with some furtherance of their Salua­tion: As Noahs Shipwrights built the Arke, themselues perishing in the Deluge.

Ʋse. Now, LORD, Deut. 33.8. let thy Thummim and thy Vrim bee vpon thy holy ones: that wee may all endeuour to ioyne to our light of doctrine, integritie of life. Of scandalous Mini­sters it is hard to say, whether they doe more good by teaching, or harme by their lewd practice; the Mat. 23.3. wisedome prescribed by our Sauiour, is rare in our people; Validior est o­peris quàm oris vox; and plus mouent exempla quàm verba. They seeing our neglects, grow presently of opinion, the duties are not so necessary, nor the sinnes so dangerous, when their Teachers are in both respects so dissolute. Glorious is the reward of gracious Ministers, and their Dan. 12.3. recompence eminent. As much more intolerable their Mat. 23. dam­nation, in case they blemish and preiudice the holy Do­ctrine by their lewd conuersation.

2 Secondly, Thinke it spoken to you all, as many as are called after the Name of the Lord; he that said we are lights of the World, commanded you also to Phil. 2.15. shine as Lights in the middest of a crooked Generation, Tit. 2.10. to adorne the Gospell, and 1. Pet. 2.12. to winne aliens to loue of the truth by blamelesse conuersati­on. It is vsuall with people, to note Moates of Mini­sters; and wee, they say, must liue as we teach, else woe vnto vs. But is it not as true of you, you must liue as you professe? for though our fals hurt as fulmina, yet yours as grandines. And what auayles it to prescribe to children, or to correct their disobedience, whiles your selues practise, what you condemne and chasten in them; neg­lect doing of what you prescribe them?