A Practical and Polemical Commentary Upon 2 Timothy 3-4

Observation 1.

1. A faithful friend will not forsake us in our deepest distress. A faithful friend (and such a one was Luke ) loves at all times, Prov. 17.17. Though Paul be a Prisoner and ready to be martyred yet Luke keeps with him still, though all forsake him yet he will stick to him, Only Luke is with me. It was an high commendation of Aquila and Priscilla that to save Paul's life (when he was in danger by tumults, Acts 18.12. and 19.24.) they ventured their own, Rom. 16.3, 4. As Christ laid down his life for us so must we be ready (when occasion requires) to lay down our lives for our Brethren, 1 John 3.16. Pot-friendship will vanish, especially in adversity. Job (6.15.) complains of his friends that they had deceived him like a brook, they were not like a river which is fed by a sping and hath a perennity of flowing; but like a brook which runs in moist times when there is least need of it, but in a drought it fails. Like Swallows which fly about us in Summer, but in Winter they leave us and hide themselves in hollow trees or the like. Such vermin abound which run to full barns, but out-run them when empty. Most worship the rising, few the setting Sun.

Bring Mark with thee. 2. Observation.

2. Good men are easily reconciled to good men. There was formerly a sharp contention between Paul and Barnabas about this Mark who for fear forsook Paul and left him in Pamphilia, (Acts 13.13. and 15.37, 38.39.) which made Paul that he would not suffer him to visit the Brethren. The Apostle shows himself strange unto him the better to humble him who had put his hand to God's Plow and was now looking back; yet since this Mark fell through weakness and now repented laboring faithfully in the Preaching of the Gospel, the Apostle taking notice of this his industry and usefulness sends for him, reckons him amongst his Coadjutors, receives him into favor and commends him to the Colossians 4.10. Philemon 24. The Godly are men of wisdom and so have cool Spirits, as the Original renders it, Prov. 17.27. Their discretion teacheth them to moderate their anger, and they count it their glory to pass by an offense, Prov. 19.11. Anger in the Godly is like fire amongst thorns, it is soon extinct, but anger in the wicked is like fire in iron it abides long. Jacob was angry with Laban, but ere the Chapter ends it was gone, Gen. 31.36. David was offended with Nabal but a wise Abigail easily appeaseth him. It is ill in any to be hard to be reconciled, as God forgets and forgives the wrongs we have done to him, so must we the trespasses of our repentant Brethren, Colos. 3.13. To up-braid a man with his sins after he hath repented of them is to be like the Devils in Hell, not the Angels in Heaven.

3. Observation.

3. It is a great mercy to have good Parents. This Mark whom Paul commends was the son of good Parents, which were well acquainted with the Apostles whom they received into their house, by which means Mark was converted to the faith and chosen for a fellow-helper to them, and travailed with them; their house was as an Inn to lodge the Saints, and as a Church for the people of God to pray there, Acts 12.12. and they were no losers by it, for God blest them with a son that proved a zealous Preacher of the Gospel. It is true a wicked man may have a good child, wicked Ahaz may have a good Hezekiah ; and Idolatrous Amon, a pious Josiah, but he hath no promise for it: the promise runs to the godly and their seed; and therefore usually (though not always) good men have good children, a godly Abraham hath a godly Isaac, a gracious Hannah hath a gracious Samuel, a pious Zacharias and Elizabeth have a gracious John. And wicked men usually have children like themselves. God punisheth the iniquity of the fathers upon the children to many generations. Most men labor to make their children great men rather then good men, and learned rather then religious; whereas we should strive rather to have them gracious that so they may improve their Riches and their Parts to right ends, else their children will complain at them as St. Austin did sometimes of his father that he was at great cost to make him a Scholar, but never cared to have him gracious.

4. Observation.

4. Superiors in gifts and grace may sometimes have need of the help of Inferiors. A Paul may send for a Mark to help him. An Aquila and Priscilla poor tent-makers may sotimes instruct an eloquent Apollos, Acts 18.26. One man is no man, God dispenseth his gifts severally and hath ordained the strong to help the weak, and the weak (according to their measure and in their places) to assist the strong. Some are Eyes in the Church, some are hands, some Feet, some little Toes in the feet, yet all useful in their place and serve for ornament to the body. The weakest may be helpful to the strongest by their Prayers especially; which made Paul that man of men and great Apostle so earnestly to beg for the Prayers of the Brethren, not only for some strong and eminent ones, but of the Brethren indefinitely, even the weakest widow and poorest Saint that can help us no other way yet may help us by their Prayers; and therefore no starved beggar could beg more importunately for an Alms, then the Apostle doth for a Collection of Prayers, Rom. 15.30. Now I beseech you Brethren for the Lord Jesus Christ his sake, and for the love of the Spirit, that ye strive together with me in your Prayers unto God for me. Let no man then despise the day of small things.

1. Observation.

1. Wearing of Cloaks, or Long-Robes for Gardement or Ornament is lawful. I observe this the rather because of the Quakers, who call the Ministers of Christ Antichristian, because they wear Cloakes and Gownes. If this were a true and full definition of an Antichristian Minister, then Saint Paul was one, for he wore a Cloake, a long Cloak (it is vere probable) for it was a winter Garment. As for that place in Luke 20.46. which they urge against us, where our Savior condemneth the Scribes and Pharisees for wearing long Robes : It maketh nothing against us; For first onr Savior doth not there condemn long Robes, but the Vain-glorious desire to walk in such Robes out of Pride and Ostentation. Christ doth not Simply and Absolutely condemn the use of such Garments, but the abuse of them.

As he doth not simply condemn the being called Father, but the ambitious seeking of that Title; so it is here. The Eastern people did use, and still do use long Robes, and the Prophets had a kind of Mantle or proper Garment distinguishing them from other men, and it was meet for the Teachers to be so clothed, that in their habit there might appear more then vulgar gravity: but the Scribes abusing this to Pride and self praise, placing Religion chiefly in the outward appearance wherewith they veiled their detestable impieties, upon this account it is that our Savior condemneth them, and biddeth us beware of them.

Now see what Quakers Logic here is, because some abuse long Robes to pride and ostentation, Ergo, none must use them. By this Argument we must neither eat, nor drink, nor pray, nor Preach, &c. For all these are abused. But what do I spend time in answering such foolish Saints?

2. Observation.

2. If the Apostle do give Timothy an injunction to bring his Cloke, surely he would not forget to give him in Precept how he should behave himself in the Church of God. He that mentioneth so mean a thing as an old Cloake, would not be wanting to direct him in Doctrine and Discipline, in Substantials and Circumstantials. I mention this the rather, because there are some which give out that we have no platform of Discipline set forth to us in the New Testament. That is strange that matters of so small moment (comparatively) be so oft mentioned there, and matters of such great consequence should be neglected. It is therefore a mere fancy which the Libertines of our time have invented (as they have done many more) that they might have the more freedom to play their game at pleasure. That Christ hath laid down a perfect and a sufficient Rule for the Government of his visible Church under the New Testament, which all the Members of the Church ought to observe and submit to till the end of the World: this is so clearly & satisfactorily proved by the London Ministers in their Ius Divinum Regiminis Ecclesiae (Cap. 4, 5.) that I cannot see what malice it self can justly except against it.

3. Observation.

3. Good men love not to be burdensome to any. Paul might have begged or borrowed a Cloake, but he had rather send for his own. Good men are ingenuous men, and love not to be craving, Grace raiseth and ennobles their Spirits, so that they count it a more blessed thing to give then to receive, Acts 20.35.

Seducers and false Teachers are always craving, they are all for their bellies, Philippians 3.19. but Paul could never endure to be chargeable unto any, but kept two Callings (in these times of the Churches necessity) and made his own hands minister to his necessities, that so he might not be burdensome to the then poor and distressed Churches, but might be an Example of Industry and heavenly mindedness to all. Acts 20.34.35. 2 Corinthians 12.13, 14. 1 Thes. 2.6.9. and 2.3.8.

4. Observation.

4. Good men are frugal men. As they are not sordid on the one hand, so they are not prodigal on the other, but they keep the golden mean. Paul contenteth himself with ordinary apparel, Bring my Cloake ; It is not, Bring my Silks, Satins, Plush, Velvets, Copes, Rochets, Palls, &c. and other furniture enough to load a Cart; but bring my Cloake and Books, this is all the Apostles House-holdry. If good men have food, (though it be but bread and water) and raiment, though it be never so course, yet they rest contented with it. Our happiness doth not lie in the Pomp and pleasures of this World.

It is said of John the Baptist that he was Tota Vox, All voice : His Diet, his Dwelling, his Apparel, his doing and his suffering all preached mortification and self-denial: So this our Apostle was All Voice. Though a great part of the World was his Diocese, yet he never affected nor once sought great things for himself. He was poor in Temporals, though rich in Spirituals, 2 Corinthians 6.10. Silver and Gold he had none, All his riches were a few Books and writings, and a few old Clothes to keep him warm. 'It is said of that laborious and judicious Calvin, that all the goods which he left behind him (his Library being sold very dear) came scarce to three hundredth Florins which is about ninety pound of our money. It becometh not God's People who are strangers and Pilgrimes here to seek great things for themselves, Jeremiah. 45.5. How unlike then is Pope Paul and his successors to Saint Paul here, and Saint Peter who cried Silver and Gold, I have none, Acts 3.6. when Pope John the two and twentieth had two hundred and fifty Tunnes of Gold found in his Treasury. What Palaces, Revenewes, Attendance, charge of costly Rayments have these men of sin had, which plainly showeth that they are the Devils Vicars, and not Christ's.

5. Observation.

5. Whilest we live in this World we must have a moderate care of our health. When winter approacheth Paul sendeth for his winter Garment to keep him warm.

The body is the souls Organe and Instrument by which it acteth, and therefore it must be kept (what in us lieth) in tune for the service of the soul. He that forbiddeth us to kill ourselves commandeth us inclusively to preserve our lives by all good and lawful means, such as necessary Cloathing, wholesome Diet, and convenient Lodgeing: and therefore those Quakers, that attempt to fast forty days as our Savior did, and thereby starve and famish themselves, (as some of them have done) are no better then self-murderers.

Caution.

Only, we must beware of excessive carking and caring for the body, remembering it is but the outside and the carcass, the soul is the man, that is the Jewel which calleth for our special care, Deuteronomy, 4.9. John 6.27.

6. Observation.

6. Good men are humble men. They disdain not to stoop to the meanest services, for the good of others. If Timothy were a Diocesan Bishop (as some Bishop-Would-be would fain have it) surely he was a very humble one, since here he disdaineth not to bring Paul's old cloak with his Books and his Parchments after him; Pride can stoop to nothing but Humility maketh a man become all things to all men (so far as he can with a good Conscience) that he may win some.

Bring the Books with thee, Paul was now old, in prison, and ready to die, yet he calleth for Books.

7. Observation.

7. The Ministers of Christ must be studious men. They must be much in Reading, Writing and collecting even in their old Age and to their dying day.

Though a man have made a good proficiency in Learning, and have extraordinary gifts of the Spirit; so had Paul who was taught the mysteries of salvation more immediately by God himself, and was wrapped up into the third Heaven, and had been an Apostle so long, yet still he calls for Books and Note-Books. His dead Counselors were his best Companions. And if the Apostle who had such extraordinary gifts used Books and Notes: 'tis no dishonor to the best man in the World now to use them, especially since we are commanded to give ourselves to Reading, 1 Timothy 4.13. and we amongst the rest must more especially search into the Scriptures, John 5.39.

Away then with that Pride and folly of the Anabaptists and Enthusiasts who cry down Books and reading, boasting that they have attained to such extraordinary gifts of the Spirit that they can Preach (Prate they should say, Non-sense and blasphemy) without Books.

To these I briefly answer, (for I love not to spend much time about these Bruits.)

1. Let us see those extraordinary gifts you speak off. I must profess seriously, I could never yet find ordinary gifts, in these extraordinary Braggadoco's. I have divers of their Letters by me, wherein there is neither good matter, good Language, good Sense, nor true English.

2. Admit these men had these extraordinary gifts which they so boast off; yet are they better then Paul, Timothy or Daniel (9.2.) for all these used Books? Who knoweth not that the Spirit of God worketh by means, and as he that will be rich must work for it, so he that will be rich in knowledge must read and study for it? Solon a wise Heathen, when he was old, yet gloried that he still learned something; and shall we that are Christians come short of Heathens?

Let these young men then that think themselves so full that they need no more, remember old Paul who still was learning and studying the Scriptures even to his dying day.

The Word of God is a great deep, and we know but in part, being clogged with our corrupt Nature, and the mists of the flesh that hinder us from seeing the wondrous things which are in God's Law.

Especially the Parchments. 8. Observation.

8. We should extract semething out of that we read and treasure it up for our own use and the good of the Church. Our memories are weak, and since the fall they are woefully crazed, and become very deceitful to us, and therefore we had need to use all good means to help them; if Paul used Parchments for such a use (as the learned conceive he did) it is then no disparagement to the best to do it.

1. Great Professors may become grievous Persecutors. This Alexander was a noted Professor and within the pale of the Church else the Apostle could not have excommunicated him and cast him out of the Church if he had never been in; and if he had not professed the faith, he could not have made ship-wrack of it, 1 Tim. 1.19, 20. Yea, this man was near to Martyrdom (as Calvin conceives) yet now he turns a desperate opposer of the truth. The best things when corrupted become the worst. The most generous wine makes the sharpest vinegar, and the finest flesh when putrefied becomes most fulsom. These Apostates know the state of the Church better then others, and so are able to do it more mischief; besides God in judgment gives them up to a reprobate sense, and the Devil comes with seven worse spirits and re-enters, which makes the latter end of these men worse then their beginning. Nicholas a great professor and one of the seven Deacons yet at last fell into foul errors, pleading for community of wives, and the lawfulness of adultery; hence came the Sect of the Nicolaitans, Rev. 2.6. Judas went far yet at last sells his Master.

Be not then offended when you see Professors turn Blaspemers, and Preachers Persecutors, it should grieve us, but not discourage us. It was so in the Apostles time, it is so now, and it will be so to the end of the world. There will be some such Tares mixed with God's wheat, and a Judas amongst the very Apostles. We must look to be hooted at as signs and wonders, as mad-men and Monsters and that in Israel, Isaiah 8.18.

Quest. But doth not this prove the Apostasy of the Saints since Alexander is said to make ship-wrack of the faith?

Answ. Not at all. There is no arguing from the shadow to the substance, from the Meteor to the fixed Star; because Hypocrites, temporary believers and carnal professors fall away, therefore real Saints and such as are effectually called may fall away, is a manifest Non Sequitur.

2. Observation.

2. It is lawful sometimes and in some cases to name men. Alexander a malicious, incorrigible enemy is named that everyone may shun him. But of this before in Verse 10.

3. Observation.

3. The enemies of God's people many times are sordid men. Alexander a Smith, a man of no learning, of mean education, by professing not a Gold-Smith nor a Silver-Smith but a Copper-Smith, and by disposition an open enemy to the truth: This contemptible man opposeth the Preaching and Practice of chosen vessels an eminently learned Paul. Thus it pleaseth God to exercise and humble his choicest servants by vile and worthless men. Job complains of such, Job 19.10. and 30.1. David complains that the abjects and dregs of the people made head against him, Psal. 35.15, 16. So Acts 17.5. And this was prophesied longe since by Isaiah (3.5.) that such disordered times should come that every boy should behave himself proudly against the Ancient, and the base against the Honorable and men of worth. It is a trouble to ingenious natures to be molested by such disingenuous ones who want common humanity. To fall by the hand of an Achilles or some eminent person for Learning and Valour, is some honor. But to be vext by such Hows and Haggards, such Coppingars and Colliars, as are famous for nothing, but Ignorance and Impudence, but malice and wickedness, is a great burden. But it may comfort us that Christ himself was thus exercised before us, He endured the contradiction of sinners. (Heb. 12.3.) If we be contradicted by wise men we can the better bear it, but to be contradicted by foolish rebellious sinners, goes hard; yet such is the vanity of the Vulgar, that one such an ignorant and brazen faced sot (especially if he have liberty and a little success) is cried up by them as the only man, and one such a Demetrius though but a Smith pleading for gain, shall be heard before a Paul pleading for Christ and Heaven, Acts 19.24, 25.

Hath shown me much evil. 4. Observation.

4. Wicked men that oppose God's truth and people do but labor in vain, They do but Shew what they would do, they cannot bring their wicked desires into acts according to their intents. Their intent is to root up the Name of Israel, and to destroy the Gospel, and by opposing them they increase the one and spread the other, Acts 8.1. Wicked men serve God's will though against their own wills. Their designs Accidentally, though not Intentionally fulfil God's will. Joseph's brethren little thought to have advanced him by selling him, yet God had so decreed it & their selling him furthers it. Pharaohs daughter thought little to Nurse up one that should be so signal an opposite to her father. Thus God catcheth the wise in their own craft, he makes their Plots to become their plagues, and their own doings to become their undoings, he snares them in the work of their own hands, Job 5.12, 13. Psal. 9.16.

The Lord reward him according to his works. 5. Observation.

5. Imprecations against the malicious and incurable enemies of the Church are lawful. David a man of Prophetical Spirit frequently used them against such men, Psal. 69.22. to 29. and 10.9, 6. to 22. So did Moses and others, Deut. 27. Judge. 5.23. Ier. 17.18. Lam. 3.64, 65, 66. So did Paul, 1 Cor. 16.22. Gal. 5.12. These men had a Prophetical Spirit and saw into the final estate of those whom they cursed and so might better do it then we who want that extraordinary gift of the Spirit.

Object. Christ commands us to bless our enemies and not to curse them, Matth. 5.44. and so doth Paul, Rom. 12.14.

Answ. We must distinguish of enemies. 1. Some are Private enemies and only wrong us. 2. Others are Public enemies and such as oppose the truth of God, of these also there are two sorts:

• 1. Some are Curable, and they are such as persecute the truth and people of God out of Ignorance and blind superstition; for such we must pray, so did Christ, Luke 23.34. and Steven, Acts 7.60. Many have been converted by such Prayers, as those Jews, Acts 2. and Paul by Stevens Prayers.
• 2. There are malicious and incurable enemies who wittingly and willfully oppose the truth of God out of malice, so did Alexander here and therefore the Apostle curseth him; and such we may pray against. Yet least any should offend in Imitating the Saints in their Imprecations, these Rules must be observed.

1. Imprecations against particular persons must be rarely used. We must not with the men of the world fly presently to curses.

1. Because we now want that Spirit of Prophesy to discern who are incurable enemies, which the Saints then had.

2. It is very hard to keep a right measure in these Imprecations, and not to mingle our own private affections with them.

3. It is safer to pray Indefinitely against the enemies of truth in general, as against Antichrist, the Turk, and those professed enemies of God's truth and people.

4. It is safer praying against the Plots of wicked men then against their persons. So did David (2 Sam. 15.31.) he prays against the plots and counsel of Achitophel so Peter and John pray against the threatenings of wicked men, Acts 4.29. Now Lord behold their Threatenings.

5. Pray not absolutely but conditionally. 1. That if they belong to God's Election he would be pleased to call them. 2. If this will not do but they persevere in their persecuting the people of God, then beseech him to correct them, and to lay some temporal chastisement on them for their amendment; so David, Psal. 83.17. Fill their faces with shame that they may seek thy Name. 3. If it appear to us that they are incorrigible and incurable enemies to God and his truth, then we may desire as Paul doth here that God would glorify his Justice in their destruction. It is not for us by open force and violence to resist them, Prayers and Tears are our best Weapons; and therefore Paul goeth to God by Prayer for aid. The Lord render to him according to his works : This is the best revenge when we call on God, and bring him in to our help, committing our cause to him who judgeth Righteously.

6. Observation.

9. God observes all the ways of wicked men, and first or last he will reward them according to their works. So much is implied in this Apostolical Imprecation. He eyes all the ways of men, and they shall have according to their doing, Psal. 28.4, 5. Ier. 32.19. 2 Cor. 11.25. Rev. 18.6. Be not then offended at the prosperity of wicked men, for though a sinner do evil an hundred times and his days be prolonged, yet in the end it shall not be well with him, Eccles. 8.12, 13.

1. Christians must be able in some measure to Apologize for the truth. They must be ready not only 〈 in non-Latin alphabet 〉 , to give a bare answer, but they must be ready 〈 in non-Latin alphabet 〉 ▪ to make an Answer with a defense of the truth, 1 Pet. 3.15. Thus Job oft Apologized for himself against the false accusations of his friends. So doth Peter, Acts 2.14. &c. and Steven, Act. 7. and Paul often, Acts 22.1. and 23.1. and 24.10. and 25.8. and 26.1. Philip. 1.7. Thus Justin Martyr, Tertullian, Athenagoras, Lactantius and Minutius Felix apologize for the Christians against their slanderous enemies. And B. Jewel Apologizeth for the Reformers against the Papists. As wicked men are subtle to destroy the truth, so we should be wise as serpents to defend it.

2. Observation.

2. All men forsook me. ] Peter was not then surely Bishop of Rome. Had he been there in such high authority he would have said somewhat doubtless for Paul. Paul lived in Rome two years in his hired house, Acts 28.30. And when he writes to the Romans he saluted many, yet not one word of Peter there. Rom. 16. It is not probable then that Peter was Bishop of Rome seven years as the Papists without any Scripture-grounds affirm. But on this see more before. V. 11.

3. Observation.

3. God's dearest Servants must expect many times to be left alone. They are oft hopeless and helpless in respect of worldly help and creature-supplies. It is no strange thing to see a good man forsaken of all his friends. Job complains of some such dealing from his friends, Job 6.15, 16, 17. and 12. 4. and 19.2, 3. And so doth the Church, Lam. 1.2, 19, 21. David oft complains that his acquaintance stood aloof when he was in trouble, Psal. 31.11. When Christ was apprehended all the disciples fled and forsook him. Good men are men still, and so are subject to Passions, fear and faint-heartedness, and have not the same courage at all times, even in their own trials much less in others, as we see in Elijah that now tells Ahab to his face of his abominations, yet anon flies from Jezebel and is in a Pet. So David one while he will not fear though ten thousand compass him about; yet another while he cries, I shall one day perish by the hand of Saul. This is a very hard lesson (for man is a sociable creature) to be content to go alone in duty, and though all men forsake Christ yet not to forsake him then, this is Heroic and noble indeed. Thus did Elijah, Athanasius and Luther when they had all the world against them. God hath so ordained it in his wisdom to wean us from the world and to make us see the Vanity of creature-comforts, that we may not confide in them, but may say with repen • ing Ephraim, Ashur shall not save us, for with thee the fatherless find mercy, Hos. 14.3. and with David, Help Lord, for vain is the help of man, Psal. 60.11. By this means he drives us out of the creature to himself; hence Job complains that God himself had yet his brethren far from him, Job 19.13, 14. The like complaint makes Heman, Psal. 88.8. Thou hast put mine acquaintance far from me, Thou hast made me an abomination to them. Prosperous rich men have many friends, but the poor and distressed is scarcely owned by his own Parents, John 19.21, 22. The blind man's Parents were afraid to own their son for fear lest the Jews should do them a mischief. Be not then offended when 'tis thus with you Christ was so served and the disciple is not above his Master, we must be made conformable to him if we will reign with him. Trust not in Human helps, they are mutable and will fail you. Micah 7.5. Trust not in a friend. But trust in God and make him your friend, he is an Almighty everlasting friend. Be your condition what it will (whilst you walk in ways of obedience) he will never leave you nor forsake you, Heb. 13.5. As you may see in the next Verse. As Elkanah said to Hannah, Am not I better to thee then ten sons? So the Lord is better to us then ten thousand friends, he is the fountain, get him and you get all, even when you have lost all, yet you have it still in the living God. When those Cisterns are broken, yet this Spring abides, and when thy friends are dead, yet this friend lives forever, Psal. 18.46.

I pray God it be not laid to their charge. 4. Observation.

4. We must pity and Pray for such as offend through weakness. Demas and Alexander sinned willfully and therefore the Apostle brands the one, and curseth the other. But these that sinned through fear and infirmity he conceals their names, and prays for them; so did Christ and Steven they prayed for such as persecuted them Ignorantly, and were heard. It is a great part of a Ministers wisdom to distinguish between sinners, and to observe who sin through infirmity and with the Spirit of Meekness to restore such, Luke 22.32. Gal. 6.1. Rom. 15.1. James 3.1, 2. And who sin obstinately, and to be sharper with them. A hard knot must have a hard wedge; and tough humors sharper Physic. It is Jude his advise, Jude 22, 23. Of some have compassion making a difference, and others save with fear, pulling them out of the fire.

5. Observation.

5. Sins of Omission may destroy us as well as sins of Commission. These weak brethren did not hurt Paul, yet because they did not help him they were liable to guilt, for in defer • ing him they did in a manner desert the truth which he maintained, therefore the Apostle prays that this sin may not be laid to their charge. So Moroz is cursed not for hindering, but for not helping the people of God against the mighty, Judge. 5.23. Dives is sent to Hell not for robbing but for not relieving Lazarus in his misery. See what a large bill of Inditement is put up against sins of omission, Matth. 25.42, 43. And if their condition be so sad that only through fear forsake God's people, how sad is their condition that oppose them, and imprison and persecute them.

2. See here the tenderness of God to his people, he knows that two are better then one, and that a solitary man which is alone is left to a Temptation, and therefore he hath provided the counsel and company of friends to refresh us in our straits, and by their words spoken in season to encourage us in the paths of Piety against those discouragements which will meet us in that way.

6. Observation.

6. It would be sad with us if God should lay but one sin to our charge. The Apostle prays that God would not impute this one sin (which yet the world accounts no sin) to them. God charged Cain with this Murder, and Judas with his Treason, and it sunk them, they were not able to bear it, indeed a wounded spirit who can bear? no man by his own strength, Prov. 18.14. A man may sooner bear the weight of the whole world on his back, then the weight of one sin; for that is but the weight of creatures, but this of an infinite Creator; and if one sin be a burden unsupportable, oh! how sad would it be with us if God should charge all our sins upon us? If sins of Infirmity lie so heavy, what are enormities? If sins of weakness be thus grievous what are sins of willfulness? Great then is the folly and madness of those that make a mock at sins that make it their Recreation and pastime to do wickedly, Prov. 10. 23. That make it their meat and drink, Prov. 4.27. They eat the bread of Wickedness and drink the wine of Violence that make it their clothing, Psal. 73.6. Pride compasseth them like a chain, and Violence covers them as a garment. Can the hands of these men be strong, or their hearts endure when God shall visit their sin ppon them, Ezek. 22.14. This will certainly be bitterness in the latter end.

1. All men forsook me, But the Lord stood by me. Hence, Observe, That man's extremity is God's opportunity, or when man's help faileth then God appeareth. He then cometh in as an Auxiliary. So he did to Paul when he was in prison, Acts 23.11. and so he hath promised to be with his Ministers especially to the end of the world, Matthew 28.20. Christ is a friend • ha • sticketh closer then a Brother. He goeth with Paul to the Bar, and stands by him and strengthens him there. God doth never totally and finally forsake his people, leave them he may for a time to try them, but never so as to forsake them.

He may delay to help them, but it is for their good to bring them into nearer communion with himself, Hos. 5.15. Call over the Catalogue of the Saints, and they will all tell you that God never failed them in their distre ••• . Ask Noah, Lot, Abraham, Job, Daniel, Paul, and they will all tell you that nothing hath failed of all the good which God hath promised, Joshua 23.14. Creature-comforts indeed are vain, and will fail and forsake us in our troubles.

In time of War Riches will leave us, in time of sickness health will leave us, in time of Famine bread will fail, and in time trouble Friends will fail. The Lord only is immutable, he never faileth his at their need.

God's people are never less alone then when they are most alone; never less forsaken then when then are forsaken of all. When Jacob hath nothing but stones for his pillow, then hath he the sweetest Visions of God, Genesis 28.11, 12.13. when the Prie •• and the Levite past by us, then comes the good Samaritan with his Oil and Wine to comfort us; when Father and Mother forsake us, then is God's time to take us up, Psalm 27.10. when the Pharisees excommunitate and cast out the blind man, then Christ receives him, John 9.34, 35. when the Disciples could not do the cure then cometh Christ and doth it, Matthew 17.17.

God could deliver his people without this deserting of them, but he is pleased to let things come to extremity that he may have more prayers and praises from us. He could have delivered Israel as soon as ever they came into Egypt, but he lets them lie some hundreds of years in deep distress, tha • so his Glory might be the more perspicuous in their deliverance, Exodus 14.13, 14. When God's people lie in captivity so long till they are as so many d • y bones without l • fe, then God comes and breaths upon them, Ezekiel 37.11. to 15. When it is Evening with God's people, and we can expect nothing but night to follow, then God causeth light to appear, Zach. 14.7. At Evenining it shall be light.

When Creatures fail in point of Prudence, and cannot advise and in point Power and cannot help, then is a time for God to help, Psalm 60.11. All the fenced Cities must be taken, and the enemy come even to the walls of Jerusalem, then and not till then doth God appear, 2 Kings 18. 13.17. so Micah 5.5. when the Assyrian is entered the Land, and is ready to destroy all, then Christ brings Peace to his People. When Ishbibonob the Giant is ready to seise on weary, fainting David, then God sends Ahishai to his succor, 2 Samuel 21.16, 17. Jonah must lie three days and three nights in the Whales belly (till in all human probability he was drowned) and then he is saved, Lazarus must lie till he stink before Christ will raise him.

Pine not then away ye seed of Jacob, there is yet corn in Egypt, there is help enough in God, only do him the honor now to trust him. Blessed is he that believeth, and hath not seen, John 20.29. What ever then the distress be, whether it be Personal, Domestical, or National, yet command thy soul to wait on the Lord, who though he come not at thy time, yet he will never fail his own; In the mount will the Lord be clearly and wonderfully seen, Gen. 22.14.

[See more Doctor Preston, and Master Mocket, on Genesis, 22.14. Mason his Cure of Cares, c. 4. p. 41. Dyke on John 4.46. p. 341. Brinsly on Exodus 14.13. p. 100. Hicks fast Sermon on Isaiah 28 5. p. 5. &c. Preached 1644. June 26. Burroguhes on Contentment, p. 311. Master Bridge his Sermon, 2 Vol. page 154.174.192. Door Reynolds, on Hos. 14.2, 3. 2 P. p. 62.63.

The Lord assisted me. 2. Observation.

2. Christ is the Lord. He is the Lord, the Jehovah, the true and the living God, coessential and coequal with his Father. Neither is the Title of God and Lord given to Christ Secundarily, Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirm,: • yea Catachristically and abusively, Idols, Devils and men's bellies are called their gods. But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things, the Lord Paramount of all the World, the King of Kings, and Lord of Lord's. But of this at large before. V. 1.

And strengthened me. 3. Observation.

3. Strengthning grace is the gift of God. He doth not only give us Renewing grace and then leave us to our own free-will, but he giveth us persevering grace also. As he is the Author of our grace by Vocation, so he is the finisher of it by preservation. He confirmeth and establisheth us unto the end, 2 Cor. 1.21. Hence David calleth God his Rock, Psalm 18.2. and we are commanded to be strong in the Lord and the power of his might, Ephes. 6.10. It is he that doth enable us and strengthen us with all might in our inward man, 1 Coloss 1.11. 1 Timothy 1.12. A little strength will not do, because we have no little enemies to encounter, but we must be strengthened with all might, and with all Patience, that we may do all the good we can, withstand all the evil we can, and patiently suffer when we can withstand no longer. Rest not content that you are Babes in Christ and have grace begun, but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness, nothing stronger then Humility that goeth out of itself, nothing weaker then Pride that rests on its own bottom.

That by me the Preaching might be fully known. 4. Observation.

4. Whilest God hath any work for his servants to do, he will assist and uphold them in despite of all oppositions. Though Nero rage against Paul, and all men forsake him, yet God will assist him that he may preach the Gospel to the world. We need not fear the Foxes and Furies of the times; we have our day and tomorrow to work in, and till that time which God hath allotted us be expired all the Devils in Hell, and all the Dogs in the world, cannot remove us, Luke 13.32. How long was David vext with ungodly men yet he slept not till he had served his generation, Acts 13.36. Herod sought to kill Peter, but at the Prayers of the Church the prisoner is rescued out of his hands, yet when he had finished his work and was ripe for Martyrdom then he falls with ease, Ahab and Jezebel seek the life of Elijah, yet was he preserved till he had finished his work, and then was he translated.

Luther, was oft cursed by many Popes, yet he finished his course and died in Peace. Queen Elizabeth was also cursed by many Popes, but God turned the curses of those Romish Balaam's into blessings, for she outlived nine or ten of them, and at last died in her bed full of days, riches and honor.

Our comfort is, that our times are not in our enemies hands but in the hands of a gracious God, who best knows how long it is good for us to live, and when to die, Psalm 31.15. when we have finished our course he will take us to himself in glory, John 17.4, 5. Let us then faithfully discharge the duties of our several places, and commit the success to God, in whose hand is our life, and all that we possess.

And that all the Gentiles might hear. 5. Observation.

5. God would have his Truth revealed to the sons of men. He would have the Gospel known, fully known to the Gentiles, to all the Gentiles, yea to all Nations whether Jews or Gentiles, Mat. 28.19. Truth is good, and the more common it is, the better; where it getteth ground, Satan's Kingdom falleth like lightning from Heaven suddenly and irresistibly, Luke 10.18.

Let none then hide their Talents, but as the Sun freely communicateth its light and heat to us, so let us freely impart our gifts unto others. See eight quickening considerations to this duty.

And I was delivered out of the mouth of the Lion. 6. Observation.

6. The Churches enemies oft times are Lions. Lions for Potency, Lions for Policy, Psal. 17.12. Lions for cruelty, Lions for Terror. Hence they are so oft in Scripture called Lions, Psalm 10.9. and 22.13. and 35.17. Prov. 28.15. Ier. 2, 15. Ezek. 19.2. Such we are all by Nature (in our places and degrees) till grace change us, Isaiah 10.7. and then we shall be Lions for Christ (i.) magnanimous and courageous in his cause, Prov. 28.1. the righteous are bold as Lions, which good in the Creature we should imitate, which evil shun. Be Serpents for Policy and not for poison, Lions for prowess and not for rapine.

2. Be not familiar with these Lious, come not near their dens lest they make a prey of you, have no fellowship with such unfruitful works of darkness, but reprove them rather.

7. Observation.

7. God many times suffers his dearest children to fall into the mouths of these Lions, so that to a carnal eye they seem hopeless and helpless, even as a Lamb that is in the paws and jaws of a hungry Lion is given up for lost. This was Paul's case, he was not only in the den, but in the vere jaws of Nero that proud Potent, furious Lion, who killed his Master, slew his Mother, crucified Peter, made foul havoc of the Church, and at last to save himself from the fury of the people, he slew himself saying, Dedecorose vixi, turpiùs peream. My life was base, and my death shall be answ • rabble.

This was the case of Israel in Egypt, the Jews in Babylon, the Primitive Christians in the days of the persecuting Emperors, and ever since by Antichrist, yea since the days of Abel to this day the people of God have been as so many Lambs encompassed with raging Lions, who on all occasions have labored to make a prey of them, yet the Lord maketh a Treacle of this Viper, by this means he purgeth his people from their dross, and fits them for his Kingdom, as Ignatius said sometimes, Dei frumentum sum, &c. I am God's corn, and I must be ground with the teeth of wild beasts, that I may be pure Manchet for my Lord and Master. God's ways to his Church are mysterious ways, Isaiah 45.25. He hath a wheel in the wheels, and when we think they go backward and all makes against the Church, yet he makes them go forward and promote their interest, Ezckiel 1.16.21.

8. Observation.

8. That God will deliver his from this great danger. He that brought thee into the mouth of the Lion will bring thee out again, Dan. 6.22. God is omnipotent and omniscient, he hath both skill and will to deliver his people, though we know not which way, yet it is sufficient that he doth, 2 Peter 2.9. to him belong the issues from death, Psa. 68.20. when we be in extreme danger and in the jaws of death, yet he hath many secret passages and back doors to convey us out at.

He hath a thousand ways to deliver us, by Means, without means, by weak means, by contrary means. Sometimes he changeth a Lion into a Lamb, as Saul into Paul, or else he stops the mouths of these Lions by restraining their cruelty: Or by setting one Lion against another, as the Philistines against Saul, 1 Samuel 23.27. The Turks against the Papists, he divided the Pharisees and Sadducees amongst themselves whilst Paul escaped, Acts 23.6, 7. Or else he makes his children Lions to their enemies. So that the dread of them falls upon them, Hester 9.23. or else he breaks the teeth of these Lions, So that they cannot do the mischief they intended, Ps. 3.7. This may comfort God's people in their deepest distress, [though these Lions may be too strong for us, yet there is a stronger then they, Isa. 31.43. There is no Protector like this great Protector of us all. He is El-shaddai, God Almighty and All-sufficient to supply our wants, and help us in our straits: though others may forsake us, yet he hath promised that he will never do it, Heb. 13.5. There are five Negatives to assure us of the truth of that promise. q. d. I will not, no I will not, I will in no wise leave thee, no • forsake thee. And it is worth observing, that in Scripture there is some Title or other of God's that answers to all our necessities. Ergo are our enemies fierce as Lions, why God will come as a Lion against them, Isaiah 31.4. Do they come upon thee as a mighty storm ? why he will be a covert to thee? are they as a schorching heat ? he will be a shadow. Isaiah 4.5, 6. and 25.4. Art thou a poor shiftless sheep ? why, he will be a shepherd to defend thee, Psalm 23.1. Art thou a Dove and in danger of Birds of prey? Why God will be a Rock to hide thee from them, Cant. 2.14. Isaiah 33, 16. The Church is God's Vineyard, and he will keep it night and day, Isaiah 27.3. 'It is his City & he will be for walls and bulwarks to it, Isaiah 26.2. His House-hold, and he will provide for it. His children and nature teacheth us to defend them, and will the God of Nature think you leave his? The Members of Christ's mystical body, and never any yet hated his own flesh. The Apple of his Eye which is guarded with a five-fold covering, Zach. 2.8. Psalm 17.8. Christ is King over his Church, Ad domandum & dominandum, to subdue his enemies, and make them his footstools Psalm 110.1.

Let the wicked plow long furrows on our backs, yet God will cut their Treaces that they shall plow in vain, Psalm 129.3, 4. The rod of the wicked may be on the back of the Righteous but it shall not rest there; sufferings may be their condition, but deliverance is their Portion; Jehovah jirel the Lord seeth and is seen in the Mount both Actively and Passively for the help of his people, Genesis 22.14.

1. The Experience of God's • ormer deliverances must make us rest upon him for future. He hath delivered me formerly (saith the Apostle) and therefore I am confident that he will still deliver me till he have brought me safe to his Kingdom. This is Scripture Logic, and God loves to have us argue thus, Psal. 4.1. and 86.13, 16. and 77.10. When David was delivered from the Lion and the Bear, he thence concludes that God w • uld also deliver him from that Vncircumcised Philistine, 1 Sam. 17.36, 37. So Paul argued, 2 Cor. 1.10. Who delivered us from so great a death and doth deliver, in whom we trust that he will yet deliver. He hath delivered us that we know, he doth deliver that we experimentally see, and therefore we confidently conclude that he will still deliver. So Isaiah 51.2, 3. One Blessing is a pledge of another, he that hath subdued such a lust for me, will do it still; he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us, Job 5.19, 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Manna for us to seed upon when we come into the Wilderness of New troubles, Psal. 74.14. He smote the head of the Leviathan, (.i.) He broke the power and policy of Pharaoh and his army and drowned them in the Sea; and why so? That he might be meat for his people in the Wilderness. (.i.) That he might be food for their Faith to feed upon, they were to pass through many difficulties in the Wilderness, but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land. How quietly and comfortably might we live did we but take this course. The Victories of old Soldiers encourageth them for a new conquest. By this resting on God we engage him to help us still; if a man will not •• ceive his trust much less will the God of Heaven; hence David useth this as an Argument to move the Lord, Our fathers trusted in thee, and th • u didst deliver them, we also trust in thee and therefore deliver us also, Psal. 22.4, 5. hereby we bring much honor to God, then indeed we make him our God when we make him our only stay and trust. God knows and acknowledgeth such for his, Nahum 1.7.

From every evil work. 2. Observation.

2. Though God doth not save his people from suffering, yet he will save them from sin ; and though he leave in them infirmities, yet he will free them from enormities, and from total Apostasy. He will keep them from evil, from every evil work that may any way be scandalous or a reproach to their profession. He convinceth them of the Vileness of sin, and discovers to them the snares of Satan, he plants his fear in their hearts that they may not sin against him, and inclines their hearts to an Holy Observation of all his Precepts.

And he will preserve me to his heavenly Kingdom. 3. Observation.

3. God is the Preserver of his people. He doth not only preserve their lives and estates with a general preservation and so is styled the Preserver of men, Job 7.20. But especially he keeps their Souls in an Holy Frame till he bring them to glory. All Believers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation, 1 Pet. 1.5. And this is called special preservation, peculiar to the Godly, 1 Sam. 2.9. Psal. 41.12. Jude 1. It is not sufficient that we light a Lamp, but there must be a continual supply of Oil else the light will go out: So it is not sufficient that we have Preventing, Preparing, Renewing grace, but we must also have Subsequent, Conserving, Perfecting, Persevering grace daily given in to preserve us from Apostasy. We have always need of a Divine manu-tenency till we have finished our course, Psal. 73.23. As he calls us out of sin, so he must keep us from sin and confirm us to the end. 1 Cor. 1.8. And this he will do in despite of all our enemies; if anything destroy us it is sin, and for that we have God's hand here that he will deliver us from every evil work that might any way ruin us, and so preserve us till he have brought us to Heaven. He keeps Heaven for the Saints, and the Saints for Heaven.

4. Observation.

God's Goodness to his people is wholly free. All his dispensations to his are free grace and pure mercy.

• 1. By his Preventing Grace he keeps us from evil works.
• 2. By his subsequent grace he preserves us to his Kingdom. Where then is our Merit if all be grace? But of this before on V. 8.

4. Observation.

5. God is a good and bountiful Master to his people. None like him, for 1. He delivers them from sin which is the greatest evil. 2. He preserves them (maugre the malice of all their enemies) till he have brought them home to himself who is the chiefest good. Who would not serve such a Master who first enables us to do our work and then pays us for it. Can the son of Jesse give you Olive-yards and Vine-yard? (said Sa • l to the followers of David ) So say I, can the World, the Devil and Sin give you grace and glory? They cannot do it, they can bewitch you and deceive you in promising pleasure and giving pain, in promising liberty and bringing you into bondage, in promising you life, yet bringing you to death. Come away then from the Garlic and Onions of this Egypt, ascend out of the wilderness of this world, and like spiritual Eagles soar aloft in your Meditations and desires after things above (.i.) Grace and glory, Colos. 3.2.

6. Observation.

6. In our deepest distress we should have an eye to this Heavenly Kingdom. So doth Paul here. What ever thy sorrows or sufferings be here, yet remember there is a Heavenly Kingdom will pay for all. This will raise our spirit and uphold our heart in the midst of the greatest troubles, Rom. 8.18. 2 Cor. 4.17. Heb. 10.34. and 11.35. But of this see more on V. 8. Obs. 3.

7. Observation.

7. God will bring his people to a Kingdom, to an Heavenly Kingdom. It is not a Millenarian earthly kingdom (that fancy was not heard of in St. Paul's time) yet Paul was an eminent Martyr, and Piscator and Alsteed make this Millenarian reign most proper (if not peculiar) to the Martyrs. But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth, Psal. 73.24. Matth. 5.12. Philip. 3.20. 1 Pet. 1.4. The Godly long to be with Christ in Heaven, 2 Cor. 5.1. Philip. 1.23. In this heavenly Kingdom we shall enjoy everlasting Communion with God, and shall be forever with the Lord, which is the heaven of Heaven, 1 Thes. 4.17. God himself will there be all in all, 1 Cor. 15.28. Rev. 21.3. There we shall keep an Everlasting Sabbath, Heb. 4.9. and shall be forever free from sin and from the very possibility of sinning. There we shall have light without darkness, health without sickness, peace without war, joy without sorrow, strength without weakness, and life without death. This should set our Souls a longing to be there. As S. Austin's Mother said when she heard of the Joyes of Heaven; What then make • here? Only we should labor to be fitted and qualified for this heavenly Kingdom. Heaven is a Pure place and none but pure ones can come there, all unclean dogs are shut out, 1 Cor. 6.9. Rev. 21. ult. there is no room for the workers of iniquity, Matth. 25.41. He must walk in the way of Holiness who desires happiness. Without it there is no seeing God to our comfort, Heb. 12.24. Grace is the suburbs of glory, 2 Pet. 1.10. We must begin our heaven here before we come to Heaven, Phil. 3.20. he that hopes to come there must purify himself here, 1 John 3.2, 3. We must deny ourselves Universally and sell all for this heavenly Inheritance, you may buy gold too dear, but you cannot buy Heaven too dear, what ever you part withal for it, you have made a good bargain, and with the wise Merchant you may go away Rejoicing, Matth. 13.44.

To whom be glory forever and ever, Amen. 8. Observation.

8. Christ is God. He to whom Divine Glory, Worship and Praise is due, he is God. But to Christ Divine Glory, Worship and Praise is due, as appears by this and other places, To whom be Glory. But of this largely before on V. 1.

9. Observation.

9. The praise and glory of all our mercies must be given to God whether the blessings be corporal or spritual, temporal or eternal, Paul had all these, and here he ascribes the praise of them only to Christ. As Christ had assured him of an heavenly Kingdom, so now he begins his heavenly Employment. This Sacrifice of praise coming from a gracious heart is more pleasing to God then any legal sacrifice, Psal. 50.14, 15. ult. It is not thousands of Rams nor rivers of Oil that he delights in, but the praise of an Holy heart is that which he requires, Psal. 33.1. Colos. 4.2. Philip. 4.7. 1 Thes. 5.18. Heb. 13.15. As all we have comes from him, so there is all the Reason in the world that all the praise should be given to him, Rom. 11. ult. It is God in Christ that doth all, of him as the Efficient Cause; through him as the Administring Cause, and to him as the Final Cause are all things. His glory must be the Terminus reductivus to which all our actions are to be reduced, 1 Cor. 10 31.

Do not then rob God of that which is so near and dear to him. His grace and mercy he lets others share it, but his glory he will not give to another, Isaiah 42.8. Say therefore as Joseph did in another case, God hath kept nothing from me but this, how then can I do this great wickedness and sin against him? Herod paid dear for assuming God's glory to himself, Acts 12. We never loose ourselves more then we seek ourselves most in this kind, which hath made the Saints and Angels so sharply to rebuke those that have gone about to give God's honor to them, Acts 3.12. Rev. 19.10. and 22.9.

For Ever and Ever. 10. Observation.

10. Gracious men desire that God may have glory from generation to generation, even to Eternity. They think it not sufficient that they praise him themselves, but they desire he may be praised in the Churches throughout all ages forever, Ephes. 3.21. Jude 25. Grace enlargeth the heart towards God, as his thoughts are thoughts of love to his people, and his purpose is to do them good forever; so they desire that God may have glory forever, not only whilst this world stands, but after this world is ended even to Eternity forever and forever, Psal. 106.18. Let us then be careful to glorify God in our generations, and do what in us lieth to Eternize his praise. Let us teach our children's children his ways, promote his Gospel with all our might, and like living coals set all on a flame about us. If we be thus careful to glorify God here, it is a good Evidence that he intends to glorify us with himself forever.

Amen. 11. Observation.

11. We should earnestly desire and heartily consent to what we pray for. When we pray we should not be like those that draw nigh to God with their lips when their hearts are far from him, Isaiah 29.13. Our hearts and our tongues must agree in Prayer. Many in our days have got a gift of Prayer and beg an hundred things which their hearts never affect, as appears by the looseness and Unrighteousness of their lives. Oh! that such would get the Grace and Affections of Prayer. That their hearts, words and works might be once harmonious. If we pray for God's glory, let us study how we may actually advance it. If we pray for his Church, let us study the good of it every way; that when we say, Let thy Name be sanctified, and thy Kingdom be enlarged, we may cordially and sincerely say, Amen, Amen.

1. Salutatious are lawful. The Apostle would never have enjoined them if there had been anything of sin or folly in them; as the foolish Quakers imagine. That they are not sinful I prove.

1. In that Christ himself in whom was no sin, commanded them, Matth. 10.12, 13. When you come into an house (be they good or bad that dwell in it) yet Salute it. So Luke 10.5. Into whatsoever house ye come, Salute it. Which serves to take off that Cavil, that Saints may salute Saints, but they may not salute profane men. Whereas our Savior commands his disciples to salute even such as be wicked and unworthy against whom they must shake off the dust of their feet. Yea, Christ would have us not only to salute our Friends anst Brethren, but our foes also, that we may excel Publicans, Matth. 5.47.

2. We have the Example of Christ using them; he oft used this Salutation, Peace be to you, Luke 24.36. John 20.19.

3. The Angels have used them; an Angel salutes Gideon, Judge. 6.12. and the blessed Virgin, Luke 1.28.

3. The Saints have used them; the Apostle in the beginning and ending of his Epistles, salutes the Churches, Rom. 16. Colos. 4.10. &c. Moses made obeisance to Jethro and kissed him and asked him of his welfare, Exod. 18.7. and this they used not only to Saints, but even to wicked men. Jacob salutes Pharaoh, Gen. 47.7. David sends greeting even to a profane Nabal, 1 Sam. 25.5.

5. Not only Saints but even Heathens by the light of nature used them. They had their 〈 in non-Latin alphabet 〉 and their Ave, God save you and God speed you.

And there is great Reason for them, for they do not only express, but they help to increase that mutual love which ought to be amongst Christians; and as they are fruits of faith and love so they are very pleasing to God and to our Brethren, and are Testimonies of our love and respect to them, and the omission of them argueth either that there is some grudge in our hearts against our Brother, or that our love is but cold and little towards him. By our amiable, affable walking, we may win men, when by a sour surly self-conceited carriage, we bring a reproach upon Religion and discourage men.

Objection, Christ forbiddeth his Disciples to salute any man by the way, Luke 10.4.

Answer, 1. If you stick to the Letter of the Text, you must not salute Saints, for the words are general. Salute no man ; nor must you take shoes or purses with you when you travel.

2. 'It is an Hyperbolical speech, and such as the Hebrews use when they would have a man do anything speedily, and without delay, as 2 Kings 4.29.

3. 'Twas a Temporary command which Christ gave to the seventy at that time only, he doth not simply and absolutely forbid them (for then Christ should contradict himself, Luke 10.4.) but comparatively, viz. so for as they might hinder them in the speedy dispatch of their weighty affairs they must omit them, else when they came to remain at a place Christ bids them then salute, Luke 10.5]

Object. We know not the man nor what he is going about.

Answ. Nor doth he know thee nor what thou goest about; and yet thou lookest to be saluted, why then wilt not thou salute thy Brother?

Object. Mordecai is commended for not bowing the knee nor showing any respect to Haman.

Answ. The Answer is easy.

1. The Persian Princes exacted more then Civil reverence, they had a kind of divine honor given them; now Mordecai seeing more honor was required then was fit for a man, bowed not.

2. He knew that Haman was an Amalekite and one of that race which was exposed to the hatred and revenge of Israel, they must have no Peace with Amalek forever. It is true, if we meet an obstinate Heretic or one that we know is a blasphemer and a broacher of false doctrine, we must shun him and not bid him God speed, Rom. 16.17. 2 John 10. (.i.) we must not be familiar with him, so as to give the least approbation to his wicked opinions. We may salute our own private enemies, but not the professed enemies of God. Polycarp meeting Marcion the Heretic refused to salute him, Marcion asked him whether he knew him, I (saith he) I know thee to be the Devils first born; yet this doth not follow that therefore we may salute no man; for till we know them to be such open offenders: we may salute them, ( Matth. 10.13.) for there is a common salutation and civil respect which is due from every man to every man. Piety is no enemy to courtesy, Religion doth not abolish but rectify civil behavior. It doth not make men rude and clownish, inhumane and hoggish, but teacheth men to give honor to whom honor is due, and to salute heartily not hollowly, knowing that an hand full of love is better then an arm full of flattery. The wisdom that is from above is gentle, peaceable and full of good fruits, ( James 3.13.) teaching us to practice the things which are of good report and tend to love ( Phil. 4.8.) and to make conscience of small duties as well as great ones. Good conscience and good manners go together, Acts 23.5.

2. Observation.

2. Good men forget not their absent friends. The Proverb is, Out of sight and out of mind, it is not so with Paul, though himself were in Prison and far distant from many of the Saints, yet was he present in Spirit with them, and shows that he hath not forgotten them, by sending Salutations of health and happiness to them.

Prisca and Aquila.

This Prisca in other places is called Priscilla (which is a diminutive of Prisca ) Acts 18.2. she was wife to Aquila, they were both Jews very tender and hospitable to Paul, they ventured their lives for him (probably in rescuing him out of some tumults as Acts 19.22.) besides such was their zeal for Christ that they assisted Paul (in their own Sphere) in spreading the Gospel, and instructed Apollos in the way of God more perfectly. This makes the Apostle so oft to salute them, and to mention their names with some additional Encomiums, Rom. 16.3. 1 Cor. 16.19. And to take them with him as his bosom companions when he sailed into Syria, Acts 18.18. Though they were Tent-makers by profession, yet having so good an household guest as Saint Paul (for he sojourned with them at Corinth and probably at Rome and Ephesus, Acts 18.2, 3.18, 19. they profited very much in the Christian Religion.

3. Observation.

3. It is a singular mercy to enjoy good company. By their Prayers, counsel and good example they will exceedingly quicken us in the way of the Lord. Aquila and Priscilla by familiarity with Paul come at last to instruct an eloquent Apollos and show him somewhat that he had not seen before, Acts 18.26. They had a Family so well ordered and taught that the Apostle calls it a Church, Rom. 16.5. 1 Cor. 16.19. and Paul honors them with the Title of his Coadjutors and Helpers (in their places) in the work of the Lord ; and for such as the whole Church was bound to bless God for them in making them the Instruments of his preservation, Rom. 16.4. Thus we see to what a height of Piety, Knowledge, Fame and Excellency inferior persons may come by being acquainted with some Holy and Zealous Paul.

Quest. But why is the wife set before her husband both here, and Rom. 16.3.

Answ. The Reason is uncertain, but it is conceived to be this, because the wife excelled the husband in Piety and Zeal.

2. Lyranus gives this Reason, viz. because she was first converted, and the order of Grace is to be preferred before the order of nature.

3. Others say it was because she was better known to Believers. But there is no great matter in this placing of their names, for in other places the husband is named before the wife, as Acts 18.2, 26. 1 Cor. 16.19.

And the Household of Onesiphorus.

This Onesiphorus was a good man and answered to his good name. He was very loving and constant to Paul even in his bonds at Rome. 2 Tim. 1.16, 17, 18. As the Apostle before Chap. 1.16. prayed for the house of Onesiphorus, so here he salutes them. By house here is meant (by a Metonimy of the subject very frequent in Scripture) the people in the house, as wife, children, servants; which may serve as an answer to that Cavil of the sottish illiterate Quakers who revile us for calling the place where the Church meets, The Church ; when this Metonimy is so frequent in Scripture, The house for the people in the house, and the Church for the people that meet in the Church. The Apostle useth the very word Church in this very sense, 1 Cor. 14.28, 35. It is a shame for a woman to speak in the Church.

4. Observation.

4. Good Governors bring a blessing on their Families. Onesiphorus is not only prayed for himself and saluted singly, but all his household also. When Zacchaeus was converted he was not only blest himself, but Salvation came to his house also, Luke 19.8. When Lydia and the Jailor were converted themselves, their Families were brought into Covenant with them, Acts 16.14, 15, 33, 34. Rahab the harlot by believing preserved her family alive; Yea, Lot was a blessing to all Sodom, the Angel could not destroy it till he was gone out, Gen. 19. The Reasons are these:

• 1. The Covenant of Grace is made to the godly and their seed, Gen. 17.7. So bountiful a Master do we serve that he will not only show mercy to the godly themselves, but also to thousands of Generations of them that love him, and keep his Commandments, Psalm 112.2.
• 2. God loves such as resemble him in the beauty of Holynesse; now love is of a diffusive Nature, it extendeth itself not only to the party beloved, but to all about him; If we love a man, we will love his Children, Servant, Beast, yea his dog for his Masters sake. If this be in the drop what is in the Ocean? If this be in the Creature whose love is imperfect, finite, mixed, what is in the Creator who is love it self? 1 John 4.8.

• 3. In respect of the near Union that is between Master and Servants, Parents and children. They all make as it were but one body, so that if it go well with the Head, it must needs be the better for the Members.

  As the Dew that falleth on the mountains runs down to the Valleyes, and the precions Ointment that was poured upon the head of Aaron, ran down to the skirts of his clothing, Psalm 133. So the blessing which God powers on Governors, extendeth it self to such as are under them.

• 4. They will endeavor the conversion of such as belong to them. It is promised as a blessing to such as live under the good man's shadow that they shall return, ( Hosea 14.7.) and grow up fruitfully as the corn in a well tilled field, and flourish in the ways of God like the most generous Vine, to the great joy and contentment of themselves and others.
• 5. As an evil man is a public evil, the Family, the City, the Nation, the World, yea even his beasts fare the worse for him. The wicked Egyptians bring a curse on their cattle, Exodus 9.3. when Achan had sinned, his sons and Daughters, his Oxen, Asses, sheep and all he had perished and fell with him, Joshua 7.24, 25.

But it is good being a good man's Child, servant, yea beast, Exodus 9.4. But the Lord shall sever between the cattle of Israel and the cattle of Egypt, there shall nothing die of all that is the children of Israel's. God blesseth their very cattle for their sake; and if the creatures could speak, they would desire to be servants to those that are servants to God.

Let all Superiors then labor for grace, that they may be a means to diffuse it to those about them, for true grace is communicative, Paul that was converted himself, desireth that others were like himself, Acts 26.29.

When the woman of Samaria had found Christ, she bringeth her neighbors to him, John 4.28. when Andrew had found Christ, he bringeth Peter with him, and Philip bringeth Nathaniel, John 1.41, 45. They are like a sweet perfume, or like Carbuncles and stones of fire which sweeten and enlighten all that are about them, Ezekiel 28.16. The prosperity and welfare of the Church lieth much in the well-ordering of Families, they are the Nurseries and Seminaries of the Church, and therefore Governors of Families should walk before God in their own houses, (as well as in God's house) with upright hearts, Psalm 101.2. 2 Samuel 6.20. he returned to bless his household ( i. ) to pray and praise God with them, See Psalm 30. the Title, and Acts 10.1.2. Job 1.5. To this end therefore must be the morning and the evening sacrifice there, Numbers 28.4.

Our Prayers are our sacrifices. This blesseth all, as the Ark when it came to the house of Obed Edom, brought a blessing with it; so where duties be set up in their power; they are a means to bless our labor, rest, and children.

2. The Word must be Read there Deut. 6.6, 7. it must dwell in us not only sufficiently, but Abundantly, Col. 3.16.

3. Thou must Catechize and teach thy children the way of the Lord betimes, Proverbs 22.6. and if David and Bathsheba a King and a Queen taught Solomon when young ( Proverbs 4.21.4. and 31.1.) who shall think himself too good for this duty?

4. There must be singing of Psalms in our houses, it is not only our Duty, but our Glory thus to glorify God.

5. Let none be idle in thy family, but see that everyone have some employment wherein to serve God, for of idleness comes no goodness as I have shown before on v. 7.

6. Be well advised whom you receive into your Family. If a man be to plant an Orchard, he will get the chiefest grafts, else as one scabbed sheep infecteth the Flock, so one disordered person may disorder a whole Family.

7. There must be a Grave yet amiable carriage towards inferiors, remembering that we also have a master in Heaven. Many Masters are so high and lordly, so pettish and perverse that no servant can please them, no service content them.

They use their servants like dogs rather then Christians, such should remember the meekness of Job 31.13. and how Superiors are called Fathers in Scripture because they should carry a fatherly affection towards their Inferiors, Exod. 20.12.

8. There must be Discipline. As in the Ark there was the Rod of Manna, so in every well ordered Family there must be the Manna of Instruction, and the Rod of Correction. There must be no Toleration of sin, it must be put far from our Tabernacles, I • b 22.23. least it bring a curse upon all, Zach. 5.4, 5. Proverbs 12.7. God will protect no Families but such as glorify him, Isaiah 4.5.

9. There must be Repetition and godly conferring on the Word in our particular Families. We Ministers must plant in public, but unless you that are Governors water in private, we can expect but small increase. Hence the Lord commands us to whet the Word (as the mower doth his sithe) by going over it again and again, and often inculcating it to our children ( Deuteronomy 6.7.) at our own houses by a parsonal and particular examination of them, and harrowing in of that good seed which hath been publicly sown, that it be not lost.

I cannot therefore so well approve of that confused kind of Repetition (which is used in many places) when immediately after the Evening Sermon, the Governors of Families with others get all into one house to Repetition. Though the duty suits well with my Principles and pactice, yet (with submission to better judgments and men of more experie • ce) I conceive the duty is not rightly circumstantiated; for,

• 1. If the Minister be put upon this duty (as he is in most places) to pray and repeat both his Sermons and that immediately after his public pains, though some may commend his zeal, yet I question his discretion.

  I hold it no point of wisdom for a man to tire out himself and his Auditors, and make the Ordinances nauseous, which rightly timed and performed would be very profitable and delightful; for God in his Wisdom hath so ordered the variety of holy Duties on the Sabbath, that if we be wise to observe the due timing of them they be not tedious: But this kind of Repetition must needs be tiresome, both to Pastors and People.

• 2. Pastor and People (spending so much time as many do in these public Duties) are deprived of that time which should be spent in a private digesting and meditating of what they have heard. For I conceive (still with submission to better judgments) that the time immediately after the Evening Sermon, is most proper for private meditation, and applying what we have heard to ourselves.

I should advise every Governor of a Family to go home immedirtely from the public Ordinances, and to set his Family in order, and set everyone (according to his ability) some task either in the Catechize, or to learn a Psalm, or a Chapter, and such as can write to review and digest their notes. Else whilst the master of the Family is at the Public repetition the children and servants will be in disorder at home.

It is this private Meditation, self-examination and application of the word to ourselves which is the duty of duties, and all the Repetitions in the world without this will do us no good. One Sermon eaten and digested, and made our own will bring more solid joy then a thousand Repetitions, Ier. 15.16. This private retiring and refreshing on our ways comparing our hearts with the Rule is the principal duty, and what ever be neglected this must not be neglected if we look to be saved. If ever we would get sound wisdom, we must separate and sequester ourselves from crowds, Proverbs 18.7. Other things must be done in their proper time. but this of all duties must not be left undone.

It is true, this public repeating maketh a greater noise and show in the World, but it runneth up into straw, into formality, censoriousness, spiritual Pride (as is experimentally seen in the most) for want of this secret, Soul-humbling, Soul-affecting work.

This is indeed hard work, it is plowing, self-denying work which our formal Ephraim's like not, Hosea 10.11. It bringeth not that popular applause with it as the public meetings do where their gifts may be more taken notice off.

The Devil can be content we should hear a thousand Sermons, yea, and repeat them too, when we have done, so he can but keep us from this private work of making them our own by serious Meditation and Prayer, Repeating our Sermons in our lives (which is the best Repetition of Sermons) the Devil hath his desire, and I appeal to the Consciences of those who spend so much time in public and private Repetitions.

For, I suppose these persons Repeate in their Families when they come home, (else I am sure they trangresse against the Rule, Deuteronomy 6.6, 7.) Whether they do not omit this private duty which I speak of, the ways and walking of too many Professors showeth it.

Question. Would you have the duty of repeating wholly omitted?

Answer. By no means, for it is a duty which God commandeth Parents to practice in their particular Families; But I would have it rightly Circumstantiated for Time and Place, and so performed as may be most for God's Glory and the benefit of us and ours. Were I worthy to counsel Christians, I should advise them.

1. To retire in private (as before) having set their Families in Order, till the Evening repast.

2. After that, to call all the Family together, examining everyone what they have learned that day, and putting an edge upon it by applying it to them.

5. Observation.

5. We must not despise any in whom we can see anything of Christ. Be they poor Artificers and Tradesmen, and such as are contemptible in the Worlds eye, yet if they be precious in Christ's eye they must be so in ours too; yea, be they weak women, yet if they be good women, we must honor them. So doth this great Apostle, here, he sendeth his salutations and best respects to Aquila a Tent-maker, and his wife Priscilla, and is not ashamed to own them as his coadjutors, Romans 16.3. The Church of Christ in this world for the most part consisteth of mean and obscure persons, as appeareth by those men and women whom the Apostle saluteth, Rom. 16.1. to 16. not many wise, not many noble, not many mighty, but God hath chosen the foolish things of the world to confound the wise, and the weak to confound the mighty, 1 Cor. 1.26, 27.

• Salute Aquila,
• Salute Priscilla,
• Salute Onesiphorus.

And why so? because of their Piety and Zeal for God's glory. We had doubtless never heard of these persons, but for that.

6. Observation.

Hence Observe, Piety bringeth praise. It begetteth a good name, and maketh a man famous to posterity. Such honor God, and therefore he honoreth them, and setteth an Ecce of Admiration on them, John 1.47. Behold an Israelite indeed. What hath made Job, Nehemiah, David, and all the good Kings of Israel so famous to all Generations but their Piety? Wicked men by fine fare, fine clothes, &c. may beg a little praise; but Piety commandeth Esteem even from those that cannot practice it themselves.

The intemperate man cannot but commend the Temperate, though he cannot imitate him; and the time-serving Politician cannot but commend the sincere and constant man that sticks to his Principles, though himself like a Wethercock cannot but turn with every wind.

1. God hath some in all places that serve him. At Rome, yea, in Nero's Court God had his Saints, Philippians 4.22. The Saints in C ••• ars house salute thee. This Caesar was Nero in whose Palace Paul's bonds were made manifest, and God so blest his preaching and suffering that he had many converts there.

Piety is rare in Princes Courts, yet in this Tyrants Court are some Saints. God hath his two witnesses in the worst of times, Revelations 11.2, 3. Yea, he hath his thousands which lie hid in the Papacy which shall shortly come out both in person and affection, Revelations 18.4. He hath a faithful Abraham in the midst of faithless Canaanites, and a zealous Jonathan and David in the Court of a persecuting Saul. God will have a Church in all Ages to glorify him, Ephesians 3.21. and therefore we should not be discouraged when we come to places where we think we are alone, yet God hath his hidden ones there which have not bowed their knee to Baal. Palaces and Prisons are oft times the worst places in the world, yet God hath some there. Onesimus was converted in prison, and the Jailor and his household receive the Gospel.

2. Observation.

2. There are some good women in the world : here is a Claudia and Priscilla that own the Apostle and believe the Gospel, when Nero and the most of his Courtiers persecute him.

We read of many good women that supported Christ with their substance, when Herod and the great ones crucified him, Luke 8 2, 3. Lydi • entertained the Apostles when others cast them out of all. Of those 277. Martyrs that died in Queen Mary's days, 55. were women.

3. Observation.

3. God doth great things usually by weak means.