Timothys Task

First it preserves against the deceits of sin.

Watch, and pray, to begin (with Christ's own speech) lest you enter into temptation. What other is the drift of the Prophets demand (directing the whole Church in one man's person) wherewith shall a young man cleanse his way? by taking heed thereto according to thy word; this seed is rife, and many whers rank sown, yet grows reformation but thin and rare, because little or no heed is taken of the stony, thorny, and high-way hearers. How often is attention commanded and commended unto us by our Savior against intemperancy and worldly cares? by Saint Peter, that the life break not out into licenciousnes? By the Author to the Hebrews, that the heart with the several affections, may from time to time be held in awe? What was Paul's counsel to the Corinthians? he that stands, let him take heed lest he fall: either it was the Apostles purpose to bring men into a needless fear, or too much heed cannot be had. But good men have fallen, Patriarchs, Prophets, Apostles, yea (better once then th • best of men) the Angels kept not their first estate. This Apostle writing to the same people, wills them to watch, and he puts on the Thessalonians in the former Epistle, lest they sleep as others do, who were rockt in a cradle of deep security. By immoderate sleep, the humors of man's body are so dissolved, that natural heat is thereby much abated, and in time quenched. So fareth it with the drowsy and slothful soul, wherein wicked thoughts being bred and multiplied, quench the heat of holy affections, and so separate man from God.

Christ doth check his heavy-headed Apostles, Math. 26. 40. And those foolish girls fore-showing the time of their preparation, leave a caveat to all, that they spend not these hours in idle adoes, which God hath given to gain their bliss. Of vapors that arise from the stomach or heart, (say Physicians of the body) and ascend up into the the brain, proceeds sleep: so the vapors foaming and reeking out of the secure and carnal heart, send a spiritual slumber over the whole man, as the Physician of our soul infallibly defines, Math. 15. Against which the wise man gives this prescription, Keep thine heart with all diligence, for from thence cometh life. Whereunto add that of Paul in the latter to Timothy, and it will add great strength unto our ward. Evigila t • i • omnibus, watch thou (saith he) not in some few only, giving way to other, nor in many, omitting some, nor in most, passing by the rest; but in all watch thou in all things. A hard saying, who can hear it? What action is here excluded? What occasion is not meant? What place can be exempt? Or who are the persons for whose presence we ought discontinue or break off our watch? But to whom speaks the Apostle this? A man merely? If so, then watch in some things had been enough, and scarcely allowable, but Timothy was more, a man of God. To whom speaks the Apostle this? a Christian? if so, then watch in most things had been enough, and hardly tolerable, but Timothy was more, a guide to such: to whom speaks the Apostle this? some Angel? if so, then watch in all things were charge enough. A task best fitting those pure spirits, which most approximate God in dignity. To Timothy then a keeper and teacher of his brethren, in him to us, in us, to others is this precept given. Let us first amend in ourselves the contrary security, and so commend this duty to others.

But they must be motives of no small moment that fasten such strictness on us, or them. Take heed (saith our [ 1] Savior Christ) watch and pray for you know not when the time is. Be sober and watch (faith S. Peter ) the reason follows, for your adversary the Devil as a roaringly on walketh about, seeking whom he may devour. Satan is an enemy, and such an enemy as admits neither truce, nor atonement. The hour of Christ's coming is uncertain, & [ 2] as uncertain, as is the onset of the thief: is it not then high time to take heed either that Lyon devour us, or this hour come upon us unawares?

Epaminondas (a renowned captain) having found one of [ 1] the watchmen fallen asleep thrust him through with his sword, and being chid for so severe a fact, replied: Talem • eumreliqui, qualeminvent. I left him right such a one as I found him. That which Christ our Captain said unto his Disciples he saith vn to all that lie in this field of Christian combat, watch. Sure we are that he will come (as did Epaminondas ) in his own person to search and see how we keep our watch. We must therefore attend and look to our stand, least coming suddenly, he find us sleeping, which if he do, relinquet tales, quales invenit, he will leave us such as he finds us. Since he h • th threatened to cut such in sunder, and to appoint them a portion with the unbelievers. Were the adversary only sedulous in pacing this earth and had no power, or strength to hurt, our case were [ 2] other, but he is like that Leviathan whom Job describes, when the sword toucheth him he will not rise up, nor for the spear, dart, nor habergeon. Had he force only and no [ 3] fraud, or power without policy, we need the less suspect him: but he is as politic, as powerful, being that old serpent, whose wisdom is perfected by long experience; could he be satisfied with some small revenge, or were the body alone, to bear the smart of all, it were another matter, such wariness were less needful, but as he was a murderer (as well of soul as body) from the beginning: so his inveterate rage keeps him in continual motion, causing him not only to prey on such as he usually meets, which lions [ 4] for hunger sometimes do: But this Lybard of mere malice pursues mankind, and seeks out of rage towards God to tear his image. What made the Romans so careful and circumspect waging wars in Italy against Hannibal? the nature and disposition of the enemy: for in him was courage and boldness to undertake dangers, much counsel and policy in the midst of perils: he had a body indefatigable by labor, a stomach invincible, the foremest in conflict, the last in retreat, there was in him an inhumane cruelty, more then Punicall perfidiousness, no truth, no holiness, no fear of the God's, no respect of oath, no religion. Our life is a warfare on earth: the mastery for which we contend, and strive in this warfare, is a matter of more moment then was theirs▪ the things where with their enemy was furnished, are much more found in this hellish and infernal Hannibal, who for his power, is not to be matched, for his wisdom, not to be sounded, for his malice not to be appeased, and unweariable in all his [ 5] endeavors. He hath more gainful advantages of us, thē Hannibal had of them: First Personal, we being flesh and therefore weak, he, and his complices, moe for number, since a legion possesseth one; more mighty, being powers more maliciously bent, because spiritual wickednesses, they invisibly repair, and retire at pleasure, having personal access unto our spirits; we sensible, and sensuallie always open to their assaults. 2. Real he proffers so fair howsoever he perform, pleasures, profits, preferment, and what not? all these will I give thee, if thou wilt fall down and worship me. 3. Formal as better discipline, and order of fight, no mutinous sound is ever heard in Satan's campe, for he is not divided against himself. In ours the frog contends with the mouse till the kite himself become umpire, we being not only at ods with our fellow soldiers, but fostering dissentiō within our own bowels. The manner of his fight is secret, and manifold, such as no man thoroughly can unfold generally with the Polypus (that to compass his prey) carries a semblance of the rock near which he lies, he applies his temptations to the state, temper, and inclination of every man. With the Panther he hides his deformed head till the sweet sent have drawn other beasts into his danger; I mean he allures men with the sweetness of pleasures, masking the monstrous and deformed head (1) the end thereof under some guilded show of goodness, or some disguised shape of sin. Sometimes he assaults us fiercely, as a lyon in the open field, other whiles he seems to sooth us in our good intents, transforming himself as the Apostle saith. If he cannot conquer Attalanta by speed of foot he will go about to give her with golden fetters, casting out three bals of gold (the lust of the eye, the lust of the flesh, & the pride of life,) for her to gather, whilst he gains the prize, and deprives her of the garland of eternal happiness. This cursed Chameleon turns himself into all colors, to the end he may infin • ate under some. 4. Accidental, as place, time, sun, wind. They are above us in the high places, we beneath and fair under them: they assault us when we are solitary, secure and (which bewrays greatest cowardliness) when we are asleep. In the sunshine of prosperity, who sees not how subject man is to pride, presumption of God's love, looseness, coldness in profession, contempt of others, confidence in outward things, & hope of too much assurance? If any adverse wind blow cold on his patience by crosses, on his continuance by tribulation, or on his peace of conscience by inward guiltiness, as prone he is on their side to doubt of God's favor, distrust his providence, grudge at his designs, and seek redress by unlawful means.

Besides the world is on his side, and there lie vires & virus, much both power, and poison to infect some Acham, [ 3] to entice some Balaam, and withdraw Demas from the work of the Lord. Who walks in this wilderness, and wanders not? Quando{que} bonus dormitat Homerus, the most watchful, sleep and slip sometimes. A whole navy of ships may surrow the Ocean, and scarce one be endangered, [ 2] but of sour, or fewer souls failing on this glassie sea of the world, hardly one can make escape in this desert, we are beset on every side. On the right with fair faced shows fit to allure; on the left, with cares, and crosses, of force to dismay; before with example, strong to seduce; behind by censure eagerly pursuing, he that is not puf • up with her favors, nor daunted with her frowns, that can pick good out of the evil of example, and burye her censures in a Christian contempt, so that no one of these, nor all these tear his sails, or turn his helm; Hunc dignum spectatu arbitramur. That he shrowdes a great wonder in a little world, and may safely bear a pea • elesse treasure through perilous paths.

[ 4] But the malice of the world, & of the God of the world, Satan, might both be borne, if a domestical and inward friend, with whom we repast daily, and nightly repose our selves, the flesh I mean, wherewith we are clothed, and clogged, did not conspire, and partake with them against us. This is the Delilah which reveals Samson's secret to the Philistines. It is not an open enemy that doth us this dishonor, for then we could the better bear it, neither is it a professed adversary that doth magnify himself against us, for then peradventures we could hide our selves from him, as looking for nothing from such, but adverse and enemy • like dealing. But it is a companion, a guid, a familiar friend, with whom we take sweet counsel together, and repair to the house of God as friends: one nearer & dearer, then alter idem, a second self, now a kingdom, or house, that is divided against it self, cannot possibly stand. Who more mortified then he who chastened his own body? &c. Notwithstanding with diligence he vehemently exclaims, O wretched man that I am who shall deliver me from this body of sin? so hot is the skirmish, so fierce the conflict, between the flesh and the spirit.

If then we have such an adversary as is for power, unmatchable, for wisdom vnsoundable, for malice implacable, and unweariable in his endeavors. If besides the siege of foreign enemies, we bear a Sinon in our bosom, that opens the gates of our senses, for troupes of temptations to enter in▪ the counsel of our Apostle here seems (I had almost said) more then necessary that good heed be taken, to decline such mischiefs as they meet withal, who take not heed. This lesson we might learn in natures school did we but mark the face, & fashion of brutish creatures, which have this engraven & given of god, to beware of mischief, & defend themselves from annoyance. What prudence is shown in civil government? What policye or success in Martial exploits? What foresight or prudence, in secular dealing? What progress in the affairs of faith without heed? what man is he that desireth life, and loveth long days for to see good, that (to attain a taste & experience of such things, as may make his days delightful, and his delight good) would discharge duty to God aright, & carry himself upright before men? Let him with that princely and royal Prophet, invre himself to take heed unto his ways. Such wariness is good wisdom though it be as manicles upon their right hand, to the worldly wise. Can a man touch pitch without defilement? walk in the world without worldly affections? Live in the flesh and war against the flesh, except he attend and take good heed?

It is hard for a man walking amongst thistles and thorns to safeguard himself from sharp gratulations.

Imagine two men fraught with some known treasure, were to pass through as dangerous and suspected a place, as our border hath sometimes been, would they not, if they were circumspect, look warily to their way, and cast their eyes on each side, least suddenly they were surprised? would they not prepare themselves, sometimes by fight, other whiles by flight, to escape danger? Vita haec via est, our life is the way whereunto we are to look, the soul is the treasure, then which (of all things that are had in price) what is 〈1 page duplicate〉 〈1 page duplicate〉 more precious? Here Devils lie in ambush by legions, to bereave us, and disordered appetites give many onsets at times, we must purchase safety by resistance, sometimes by giving ground we gain our peace.

That thing would surely be had in great request which could either prevent sickness, or remove it with least danger, yet cannot that secure (which rescues for a tin) the body from death. But the prevention of sin, b •• ore it ceaze, or the abandoning thereof before it come to perfection, causeth not only a momentary health, but a perpetual safety of the soul. And yet see how our corruptiō misplaceth our care. To save the one, men will seek remedy be it never so rare, never so dear, were it to be fetched with incense from Sheba, or sweet Calamus from a far country. They will sustain, and abstain: Sustaine what lancing, searing, mangling, and mutilating of their bodies? They abstain from that they most desire. But for the health or safeguard of their souls, men think it a bondage to take heed. We will not conquer our patien • e to digest two syllables though the receipt promise as happy an effect, as is the salvation of our selves and others. Must it not needs be a special good thing, whose contrary (to wit carelessness, or security) is such a mother of mischief? Solomon's wisdom, Lots integrity, and Noah's sobriety felt the smart of this Serpents sting. The first was seduced, the second stumbled, the third fell, whiles the eye of watchfulness was fallen a sleep. Sed cur ist a dicimus, cum major a noverimus? Heaven and earth, and (sometimes a heaven on earth) Paradise, can all record, what want of attention hath wrought in them, transforming Angels, disparadising our Parents, & gleaning Judas from amongst his fellows. If any calling whatsoever could privilege, Judas was billed amongst the twelve, If inward perfection, or original excellency, Adam was armed with the righteousness of his creation. If any place or presence could secure, then heaven, the throne of God, his presence there, whose brightness they beheld, had kept those aspiring spirits in their first, and best estate, but Nusquam est securitas, fratres, nec in eoel • , 〈◊〉 in paradiso, multo minùs in mundo, in coelo enim cecidit Angelus sub praesentia divinitatis, in paradiso Adam, de loco voluptatis, in mundo Judas, de schola salvatoris; Security (my brethren) is found nowhere, neither in heaven, nor paradise, much less on earth. Satan fell as lightning from heaven, the deity on looking; Adam out of Paradise, the place ingrossing all earthly pleasures, and Judas slipped out of our Savior's school into Satan's cell. I could tell you here why Sampson so strong, became so weak, as to be inveigled with a woman. Peter so confident, proved such a coward as to be shaken with the breath of a Damsells mouth. Why David soe holy slid so vnhappilie, Whilst his eye bewrayed his heart, and his heart gave ear to that hasty message. Nemo securus esse debet in vita, quae tota tentatio nominatur. No man must be secure in this life where temptations bid perpetual battle, le • t that inversion prove subversion, vt qui fieri potuit ex deteriori melior, non fiat etiam ex meliore deterior, that he who of worse might become better, do not fall from better to worse. We must not be like to Agrippa's dormouse which would not awake, till being boiled in lead, the heat caused her to vnseale her eyes; but rather we ought to resemble those who were wont to sleep with brazen balls in their hands, which falling on vessels purposely set at their bed sides, the noise did dissuade immoderate sleep: So, and more watchful then. was he, who (to keep his heart in ure with God) made the Commandments his meditation; not in the morning only, and that early, and all day long too, but (when he should have taken his rest, as others do) his eyes prevented the night watches: yea his manner was to rise at midnight (when others slept) for to give thanks.

It is storied of Sampson, that when Delilah was set on work by his enemies, to know how he might be bound to do him hurt, he dallied a while first with seven withs, then with new ropes which he brake as threads, &c. In the end importunity made her mistress of his mind, and him miserable: for when she had caused the seven locks of his head to be shaven, he was afraid, and troubled at the voice, which said; The Philistines be upon thee Sampson. Then awaking out of sleep, and thinking to go out, and shake himself, as at other times, he could not do as he had done, therefore they took him, and put out his eyes, bound him with fetters, and set him to grind in the prison house.

Change but the name, and each Christian is the man whose strength lies in the locks of heed-taking and attention, which so long as they are preserved and kept in ure, the Philistines, his fore-named enemies, cannot prevail, but if a razor of security come over his head, and shave his hair, (the Devil I mean secretly stealing his heart from his true treasure, and set it on other strange delights) then Sampson like, he becomes weak as other men, the voice of pleasure allures him, the voice of profit intangles him, hearing that voice, in the 6 of Jeremiah, which saith; take heed to the sound of the trumpet; he answers as they say there. I will not take heed. Then the enemy of the soul takes him captive, puts out, or bleres at least, for some space, his eyes, his affections are then fettered, and grind he must to that lust of the flesh, that lust of the eye, & pride of life, which he before had in subjection. Satan sent a Delilah to lull Paul in her lap, and bind him with withs of green delights, but his watchful soul displeased deeply with that flesh-pleasing force complained thereof, shaked himself, and so found ease. Lot so long as his soul was kept waking by the city of Sodom, brake with ease those ropes of vanity, which drew destruction on the city. Sed qui in ipsa ciuitate peruersa i • stus fuit, in monte peeca • it, he that walked uprightly in the midst of that perverse, and forlorn place, fell down right in the mountain. Sin is that to the soul, which putrefaction is to the natural bodies, as in nature three things preserve therefrom, heat, cold, and motion: so the same through heedfulness preserve the soul from corruption. First, intensiue [ 1] heat, and dryness hath a hindering hand in this business; so whilst attention keeps the heart frequent, and fervent in prayer, no air of temptations can corrupt the soul. Thereupon Christ tells us, that if we watch and pray, we shall not enter into temptation. 2. Cold that is outward is another let, or preservative, because it resists extrinsical, or outward heat, which hath the chief stroke in the work. The air of affliction is cold, and causet • many to fall away. yet warily drawn in, and wisely referred to the right end, it breeds good blood in distempered bodies, causing them with diligence to seek the Lord. Again, the neighbor-hood of cold Christians, and cohabitation of lukewarm professors (by a spiritual antiperistasis) warm some the more. Lot was the forwarder amidst the frozen Sodomites: Enoch walked with God alone, when others went from him. Noah in his generation sought the Lord, by the practice of faith and repentance, when all the world forsook him, and made way by their wicked practice [ 3] to their destruction. The third preservative in nature, and natural things, is motion, which hath the like effect in our soul affairs. For this cause the Apostle exhorts us not to be weary of well-doing, wherein also this text requires continuance; the air doth ever move in his Region, so ought we in our several stations, always be exercised in the course of godliness. No moss sticks to the rolling stone, which if it laid still, would be ouergrowen: standing ponds gather skumme, whilst murmuring brooks run filth-free. The neglected plant, (be it of the best) either dies, or frustrates hope. An untilled field (be it of the fertillest) brings forth weeds, briers, thistles. You wote why Aegistus became an adulterer; Desidiosus • rat, he was entomb'd before his time, for idleness is the grave of a living man. The crabfish is desirous of Oysters, but because she cannot perforce open them, she watcheth the time when they open themselves, & then thrusting in her claws she speedes her self. There is a time when man's heart is shut up, and kept so close, that sin cannot ceaze thereon, nor enter therein, a time when it is more open, and apt to receive the infectious impressions of lust, anger, envy and the like; Which Satan observing by his diligent attendance, ensnares the soul, as he did David's, who first slept securely on his bed, then paced it idly on the roof of his palace, when he should have gone forth to the battle, and displayed his banner against the enemy. He that looks to his feet, and numbers his steps in a slippery path shall set the surer, whereas he that sets he looks not where, must needs-slip, and fall the oftener.

[ 2] Secondly, as it preserves from sin, so it is an antidote against crosses, the fruit of sin, as Moses makes them, Deut. 28. Stolne waters are counted sweet, and hid bread is pleasant, but this pleasantness ends in painful accusations, and secret checks of conscience, those waters cool love, quench the spirit, and both may breed that distress of mind, wherewith no worldly cross may compare. For the spirit of a man will sustain his infirmities, but a wounded spirit (a burden importable) who can bear it? To proceed from inward troubles which are less seen to those which are outward and better discerned; Some find that true in proof, which Solomon speaks by way of Proverb, he that is hasty to anger, committeth folly, and folly sometimes commits him to be cooled within the prison walls, and the busy-body is hated. Can Eli’s education but breed ill blood in his prosperity? Is not pride the Mother of contention? contention of discontentment? and shall not he that loves pastime be a poor man? What dilapidations and alienating of states, do prodigal and intemperate Heirs make, causing ancient houses to spew out their owners, and teaching their lands to deny their names? Hell should have no suburbs on earth, if rash and and unripe contracts did not maintain marriage broils. The malefactor on the ladder, taking his farewell of the world, leaves this Cave for the best Legacy he can bestow, take heed (saith he) of this or that vice (naming some) whereon he lays the guilt of his untimely death. To whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? search and see if these bitter fruits do not follow such as delight in drunkenness, the beggars burden. If David had been as circumspect at that one time, walking on the roof of his house, as he was at other, he might have walked free from that anguish and reproach, which afterwards did find him out. It must needs be seen by this time, that by heed-taking, some escape the crosses which enormous demeanour draw on others. The Saints in this life have no supersed • as against all incumbrance; for sometimes troubles come towards them in troupes, multae tribulationes iustorum, many are the troubles, of the righteous; but the right manner of taking, and entertaining them, and how wisely to manage them to our best advantage, is a mystery worthy light and labor, a privilege enjoyed by them alone. Evil tidings throng upon Job, as if they had striven which should come first. Whilst one was speaking of the stealth and slaughter of the Shabeans, another Messenger, hotter then he comes, the fire of God is fallen from Heaven, and hath burnt up thy sheep, and servants, and hath devoured them &c. Neither had the third ended his rueful relation, till the most mournful accident dispatched the fourth. Thy sons and thy daughters were eating, and drinking wine in their eldest brothers house, and behold there came a great wind from beyond the wilderness, and smote the • our corners of the house, which fell upon thy children, and they are dead &c. See what a table of evil tidings was prepared for a righteous man. A single cross lesser then the least of this kind, hath disquieted, yea even amazed some; imagine then (in my silence) what one more then tripled, and without respite would work with the strongest patient. How was Baltazar daunted, when in the height of his royalty, and amidst his mirth, that fearful hand writing was seen of him? was not the Kings countenance changed? did not his thoughts trouble him, so that his joints were loosed, and his knees smote one against the other? What if an inferior, nay no true, but a feigned affliction be found of force to disorder the rank of unarmed passions? Though Haman be promoted by Ahasuerus, and placed above all the Princes that be with him, though all the Kings servants bow their knees, and do reverence to the man whom the King will honor, yet cannot all this honor, and promotion please and content him; if Mordecai, but one, a mean one, and a stranger, deny him homage. If Nabal but hear of his wife Abigail, how nigh death he was, and near to have left all, his heart will die within him after the retreat of death, his fear will transform him into a stone. Contrary, the forewarning of Agabus did forea • me Paul, I am ready (saith he) not to be bound only, (for these being as soon digested by him as named by the other, he singled out in his own conceit, and there hearing a harder, and more terrible encounter, to wit death) but also to dy at Jerusalem for the name of the Lord Jesus. See you not that someone disturbance dasheth all other delights and maketh their life i • ksome, perhaps loathsome? witness Achitophel inferring that cursed conclusion upon crossed premisses when he hanged himself. Again attention, and expectation of change dulls the edge, abates the force, and allays the tartness of sudden vexation. Let here retire your attention, and my speech to visit Job, in those sharp visitations of his, we shall neither find him a Stoic so much as to feel vacancy of passions; (for he rent his garments, shaved his head, and fell upon the ground,) nor so little a Christian, as to entertain dejection of mind, in so sore trials. The Lord giveth, and the Lord taketh away, even as it pleaseth the Lord, so come all things to pass, blessed be the Name of the Lord. It wrought stupidity in secure Nabal, which wrung praise and patience from watchful Job.

To all these things there is an appointed time, and one thing must be in request at all times, to wit, that one which is necessary; the former as men we gather by observation of things naturally accomplished, voluntarily done, or necessarily endured; the other we must believe as Christians. In a quiet state we forget God. In a troubled, we think God hath forgotten us, Psal. 77. In a calm, we are too prone to presume, in a storm, too too abject to despair. He that said; In my prosperity I shall never be moved, was presently troubled upon the change, Psal. 30. not unlike the bladder, that is forth-with swollen with a puff▪ but incontinently shrunk with a prick; how needful now is heed-taking, and circumspection in all estates? in adversity against vnsettling, and backsliding. in prosperity against looseness, and too much hope of assurance. There can be no stability in our affections, no stayednesse in any state of life, no constancy kept in a Christian course, before we have learned this brief sum, and summary abridgement of all duty, to take heed.

Thirdly, this heedfulness puts life and strength as hath been said, into all other parts of God's worship. The skillful Pilot beholds all the parts of Heaven continually, that so he may at all times accordingly, guide, and direct his ship; so ought the careful and wise Christian, give diligent [ 3] attendance, to all such means, as God from Heaven hath revealed, to land him in the haven where he would be. Take heed to thy foot (saith Eccles.) when thou enterest into the House of God. Our Savior gives further direction for our carriage, and abode there, when he saith, Take heed how you hear. Men wear God's threshold, without looking to their feet, that is, what affections they come withal, they weary him with their idle presence, not caring how they demean themselves. The proud enters, and profits not, because he takes not heed to his feet; for God resisteth the proud, and giveth grace to the humble. The malicious and wrathful enter too, but without fruit; for the wrath of man doth not accomplish the righteousness of God. Vnbeleeuers join themselves to others, in the exercises of Religion, but with so ill success, that the word which they hear, profits them not, because it is not mingled in their hearts with faith. The conceited Laodicean (being full afore-hand) enters here, and is no more edified then the other, for God fills the hungry with good things, as for the rich and opinatiuely righteous, he sends them empty away. Few come with that good thirst, and holy hunger which David had; few with Mary's care, to lay up in their hearts. Many banish attention out of their ears, most bring no purpose to practice ought. What marvel therefore though such depart as empty of heavenly wisdom, as they came void of holy desire. Sobriety is a commendable, and serviceable virtue in the life of man, to order and keep the same in frame; yet this without attendance, and looking to, may be lost, or at least depart for a time, as it did from Noah. Therefore Saint Peter, to back and strengthen the moderation of affection, and conversation, requires the attention of the mind, that so the enemy, through his vigilancy, neither withdraw us from the good which we would, and he impugnes; nor draw us to the evil we would not, and which he importunes us to. Paul's Panoplie or Christian armor, is so necessary a furniture, as no man can with safety want this; Notwithstanding when we have put on, not a part, but the whole, and have had proof thereof, by withstanding the enemy, yet are we warned to watch withal, that we may stand fast: So necessary is vigilancy, even to an armed and weaponed Christian, that without it, he may be driven from his stand, as were our first Parents, in that state wherein they were likest to have with stood. Prayer is the highest link in that golden chain, coupling salvation to the soul of man, yet will prayers be few, and those frozen too, where no heed is given to our selves; therefore doth Christ join invocation, and attention together, saying, Watch and pray. And his Apostle exhorts to be watchful unto prayer. Wandering thoughts fly rife, at such times chiefly, and distract the mind, as the fowls did hinder Abraham's sacrifice, these, attention must restrain. There are times wherein we are more willing, yea desirous to talk with God, then at other, those opportunities must attention take; the force of invocation is much abated, if it be not accompanied with attention, and the eye of attention would close ofttimes, and steal a nap, if it were not kept waking by the voice of prayer.

In the principal parts of God's worship, either he speaks to us; as in the holy assemblies, or we to him, in the language of prayer. We must avoid Hypocrisy, as the bane of both. In our conference with God, lest the fault of these ancient hypocrites, and hypocritical Pharisees, be laid at our door (whose mouths and minds, went sundry ways) we must take heed, to join these two together, the lips nigh, and the heart far off, and then the King will deny us nothing. Concerning the latter, God's speech to us, lest that complaint of the Prophet, or the Lord rather by his Prophet, (my people sit before thee, and hear thy words, but they will not do them) rise in record against us, we must be careful to join obedience to our audience. If ye know these things, happy are you if you do them,

Hitherto have I shown a threefold use of Christian heedfulness or attention. The first, that it keeps us from sin, viz. gross and enormous, such as David calls the great offense, otherwise there is no man just in the earth, that doth good, and sinneth not; and this is a blessed thing, as the Prophet affirmeth in the first Psalm. Secondly, it prevents many troubles, wherewith others meet, & teacheth 〈1 page duplicate〉 〈1 page duplicate〉 cheerfully to undergo such as God shall see meet for our exercise, the way whereby we come to the Crown of life, and this can be no less then a blessed way, for it leads to Canaan, though it lie through the wilderness. Thirdly, that it hath the tuition & over-sight of all other means, to set and keep them on foot, that which Christ himself pronounceth to be the true happiness. Seeing then there is no division of languages, in this triplicitie, but each doth severally promise bliss; I may (to close the whole point) seal up all with that saying of the Spirit; Blessed is he that [ 1] watcheth &c. He shall wean his heart from unlawful liberties; [ 2] enlarge his liberty in heavenly affairs, fill his [ 3] heart with solid delights, free himself from much in cumbrance, [ 4] and safeguard his soul from deadly wounds.

[ 5] The second general head, or immediate object, whereat this watch must begin.

Our Apostle having exhorted his Scholar Timothy in the 12 verse, to the practice of particulars, he doth here imply no less in this one word, Tibi, then was expressed in those many. Hence, to set consideration on work, they who teach others, ought first to take out the Lesson themselves. Thou that gloriest in the Law, through breaking the Law dishonorest thou God? Some man is witty, and hath instructed many, but is unprofitable unto himself, as Balaam's Ass rebuked the foolishness of the Prophet, nothing bettered himself thereby. Pulcherrimus est ordo, & saluberrimus (saith one) vt enus quod alijs portandum imponis, tu ports prior. It is the most comely and meet method a preacher can use, first to bear the burden himself which he lays upon another. Christ taxeth those • s too hard impositors, and immoderate commanders, who would lay burdens on other men's shoulders, from which they withdraw their own. His Apostle counts those wise men who take heed to themselves & whose lives are circumspect. Who can commend Noah his shipwrights, who made an ark for the safety of others but were not themselves preserved by it? What wisdom is it to send others to the promised land, and build Tabernacles in this wilderness for our selves? What charity to open the kingdom of heaven to others, and to bear keys to shut out our selves? He can never (be said what can, to contradict) he I say, can never seriously seek, not earnestly thirst after the salvation of others, who hath no care to work out his own. Qui sibinequam, cui bonus? The charge Paul ga • e to Titus was, in all things to show himself an example of good works with incorrupt doctrine, &c. Mē are sooner persuaded by works, then words, eye-sight, then hear-say to well doing.

Practice will set an edge on the bluntest precept, and actiō is the best rule in our Rhetoric, to move men to put a good lesson in ure. The Pharisees had tongues which spake by the tal • egrave;et, but their hands scarce wrought by the ounce. Therefore no time shall wear out the stain wherewith our Savior Christ did blemish them in his time, they say, and do not. Their breast plate was all composed of Vrim without • hummim, they had knowledge, void of holiness, resembling the coin, which being in it self white, notwithstanding draws a black line. Or water in great men's kitchins which having purged, and cleansed other things is it self cast into the sink, & such are all they who Grecian-like know what is good, but with the Lacedaemonian forbear to practice the good they know. It is said of our Savior Christ, that he spake as never man spake, that he did all things well. Our Savior saith of John the Baptist, that he was a burning and shining candle, It may be a candle that hath neither warmth nor light, but John had both a shining heat, and a burning light, his light did show others the way, his heart did inflame them with desire of it. That precept of Christ's was not given in vain, and if it ought to be practiced by any, then of such chiefly who should resemble the things allotted to the Temples service; which were double to those of ordinary use. Let your light so shine, &c. shine we must, not so, that we be like the Lyzards which make prints with their feet, and dash them out with their tails, but so, that saying and doing we adorn the doctrine of our Savior Christ: not so, that Lapwing-like we cry there, as if our affections were fixed above, when yet they are fastened here below. But so that in heart and affection we aspire whence we speak as Paul did and his like; not so, that we show miserable penury, in unfruitful plenty; penury of conscience, in plenty of knowledge, but so, that by the light of life, and learning as two bright lamps we may go before, and guid others, through this region of darkness, into the land of light. The words of the Apostles slew as sparkles out of the furnace of zealous hearts, and their hearts were kindled with the fire of faith. We also believe and therefore speak, &c. They make the best harmony, and the most shall dance to their pipes, whose tongues and hearts are tied together, whose precept and practice kiss each other. Good trees bring forth more then leaves, by their fruits ye shall know th̄e, if we have a voice, to say, this is the way, and like Pliny's 〈 in non-Latin alphabet 〉 want feet to walk in it, trees we may be, I say not good ones, but like that withered one in the Gospel, which was cursed by the breath of God's own mouth. The doves eye is an ornament to the Serpents head. We must therefore be innocent as well, as wise, for as wise innocence foresees, and shuns dangers: so innocent wisdom fits us to do, and suffer the will of our maker. Ministers are sembled by stars which affect (as some say) those inferior things three ways, by motion, light, and influence; so they as fixed stars in the Churches firmament, must by the influence of their lips, Feed; By the regular motion of their lives, Confirme; And by the light of both, Inlighten many. Those that give precepts of military discipline, require three things in a worthy leader, skil, virtue, and authority. 1. He must be skillful not from report, or reading only, as some tongue-tall captains are, but such a one as knows well himself to order his army, to protract and lengthen the war, or draw on the enemy. 2. He must have virtue, that like a true leader, he may say of himself, my soldiers I would have you follow my deeds, not my words: the former of these fits him for direction, the latter for execution, and both jointly cast a reverend, and awful opinion upon his person. So in the manage of spiritual wars, the Captains must be men of skill, because the Priests lips must preserve knowledge, this knowledge must utter it self by practice, for whosoever hath not virtue is blind, & where the blind lead the blind, leader and follower, both fall into the ditch; whereas knowledge followed with practice, procures an authority, and reverend esteem amongst men, which I will make my first motive, to induce this point.

How did S. Paul and his fellows procure authority to themselves, we (saith he) give no offense in anything; that our Ministry should not be reprehended. Loquendi authoritas perditur, quando vox opere non adiuvatur. John the Baptist was had in such esteem that some thought he was the Christ. What great things did John to purchase such appla • se? happi • by some miracles he wrought amongst them; but Nullum signum fecit, John did no such things whereby to draw the wonder of men on him, it was only his mortified and sober course of life, which gained him this respect. Holynesse of conversation concurring with the measure of his understanding. Timothy was a young man to whom the Apostle writes that no man should despise his youth, this may seem not to have layne in his own power, but the Apostle tells him how it may be brought about, even by covering greenness of years with gravity of carriage, be unto thē that believe, an ensample, in word in conversation in love, in spirit, in faith, and in pureness. Thus, if his speech be gracious, and powdered with salt, if his life teach religion, as well as his learning, if out of love he do all good offices to all men, if besides the use of an edifying lenity, he have spiritual fortitude, to further God's business, if through faith he can conquer such difficulties as otherwise would weary him of well doing, if an habitual purity accompany, & adorn the rest: Timothy though young, shall neither expose his profession to contumely, nor his own person to contempt.

The growth of the Gospel is much hindered by our evil conversation, because hereby we shut up the kingdom of heaven against men, for we neither go in our selves, nor suffer we them that are entering to go in. Frustra all • os in • itabit adpie vivendum qui nullum prae se fert pietatis studiū. The labor seems lost, and the pains to perish of such as would plant piety in others, and make the law of unrighteousness his own rule. Mans affection by nature gives more credit to the eye, then ear, and the eyes of his understanding, like Jacob's sheep, too firmly fixed on such party coloured objects, as say well, and do ill, cause their affections to bring forth spotted fruits. The Prophet brings in God to demand disdainfully in the Psalm, with what face men of uncircumcised lips, and lives, dare presume to meddle with his mysteries. But unto the ungodly, saith God, why dost thou preach my laws, and takest my covenant in thy mouth, whereas thou harest to be reformed, & hast cast my words behind thee? He speaks not by way of advise, or instructiō, it is not meet that the ungodly should meddle with my ordinances, &c. Nor useth he a simple prohibition, let no ungodly man preach my law, &c. but with words of increpation, and sharp reproof he shakes them, saying, Cur? Why dost thou preach my laws? &c. He that steeps his tongue in religion, and stains his life with gross transgressions, that publisheth God's law with his mouth and preacheth lewdness by his manners, is like the Pysician that should minister at once two contrary potions to his patient, the one being sovereign to prevent death, the other deadly to take away life; whereof the latter & worser hath this advantage, that the eyes fasten more firmly, and stirringly on things seen; then the ear of what we hear: and men are far more aptly and lively led by practice, then precept; examples, then edicts. Thou therefore that teachest another, teachest thou not thyself? Qui negligit recta facere, desinat & recta docere. Let him cease (saith Isidor ) to teach well, that cares not to live well. A spot in the face, doth more blemish the body then doth elsewhere a bile. Our motes are beams, our beams put out the eyes of others, as well as our own, our moles, are mole-hills, our mole-hills, mountains, from the hight whereof some throw themselves headlong, as if no evil were to be feared where we go before. The thief may with as easy censure steal the horse, as he that saith thou shalt not steal look over the hedge. The Lord expostulating with his people for their ingratitude, saith thus. I brought you into a plentiful country &c. but whē you entered, you defiled my land. &c. A great and foul fault indeed and deserving reproof, but far overgone in greatness by that which follows. The Priests said not, where is the Lord, and they that handle my law knew me not &c.

Christ called Peter, Satan, when if carnal reason might rule a case divine, he gave no ill counsel. Master pity thy self, &c. Now whether it be that others indifferences be our faults, or lesser faults in us breed greater offenses, both which have their truth and place, though no place here to lessen Peters rashness, yet that for which Peter is so roundly come over by our Savior with get thee behind me, Satan, the Pope would easily have pardoned, or not so sharply censured for the intents sake. The number of the twelve Apostles was singularly & specially chosen amongst whō Judas stood as a cypher in Algorisme to fill up room, or as Satan amongst the sons of God. Have I not chosen you twelve, and one of you is a Devil? Such piety & faithfulness, above others, had not been required of Judas, if he had not been chosen before others to the office and dignity of Apostleship, nor had he ever been clothed with so hateful and odious a title, if the profaners of so honorable a sanction, so sacred a function, were not most cursed of other creatures, and to be counted the worst of all. A man of great science, and little conscience, whereto shall I compare him? he is like an image which hath the head of gold, the body of brass, or baser metal, yea he is more monstrous thē the Poets picture, which hath a man's head, a horses neck, with variety of other forms, and feathers.

Can any eye but tear, any heart but break, can our bones but shake at the sight of such? better it were for others, they had not been Prophets, for themselves, they ha • never been. Will men be moved so much with words, which they see confuted with contrary deeds? Hands are stronger to ruinate, then tongues to renew; The one to scatter, then the other to gather, those to pull down, then these to build up. Will they not say secretly within themselves, whilst our words sound in their ears, Cur ergo quae dicit, ipse non facit? If there were such danger in sin, why would not he himself shun it? would he do otherwise then he saith? Thus we strengthen the hands of the wicked that none can return from his wickedness.

Our open reprehensions of them are so many secret and sealed condemnations of our selves. Comfort we other? we cast down our selves. Threaten we other? we deceive and send our selves to hell. Evil words corrupt good manners, but evil manners corrupt more, of Ministers chiefly. Others examples, if they be not less evil, yet are they less dangerous. But theirs are Basilisks which by their sight infect deadly. The light of the body is the eye, &c. The candle giveth light to them which are in the house, but going out, men grope after the walls, like blind men, & the snuff is offensive and vnsavorie: so if these eyes be darkened, these candles be dimmed by some gross offense, the loss of their light misleads, their sent is vnsavorie, and both quenches many good purposes & breeds abortive births in the hearts and minds of the beholders. Let your light therefore shine with such an ocular demonstratiō of your faith, that men may see to imitation, what by voice is uttered for instruction. Otherwise (as in too many) if ill life quench the light of good learning, as by profitable doctrine we hew timber out of thick trees, so by dissonant condition, and contrary practice we break down all the carved work. Whereas if both hands were set to the Lord's building, uprightness in living well, and diligence by teaching well, we should be known to bring it to an excellent work. Salt is good, other things though they degenerate may notwithstanding by some means become profitable, after their corruption; but if the salt have lost his favor, wherewith shall it be salted? it is neither meet for the land, nor yet for the dunghill, but men cast it out: that goodness is in such as have salt in themselves; this contempt abides those that loose their savor.

Thirdly, the Gospel is hereby scandalized. For as others faults are oftentimes laid at our doors: so ours reflect after a special manner upon our profession; the very reason that the Apostle gives in the person of all, why they forbear to give offense. 2. Cor. 6. Servants are enjoined to count their Masters worthy of all honor, and that for this end, that the name of God and his doctrine, be not evil spoken of. This which he requireth at the hands of servants, how much more ought it to be performed of such as are employed in the best service, of the best master? Least the wickedness of Eli his sons, cause men to abhor the Lord's offering. Woe be to that man by whom offense cometh, it were better that a millstone were hanged about his neck, and he were cast into the bottom of the sea, thē to swim in that sea of sorrows (wherein he should sink infinitely, & never find bottom) which remains unto him in the world to come. If any man believe not the woe here denounced, what hath he to glory in more, then the outside of a Christian? If believing, he be not moved there with, his heart is as strong as a stone, and as hard as the nether millstone. Seeing then our enormities impeach that authority we should bear, and the Majesty of that message which we bring, since they open the mouth of wickedness not against our selves alone, but our Gospel, which is greater then our selves, yea the name of God, greater then the Gospel; it behoues Timothy to walk more warily thē other men, and never to think that he hath taken heed enough till he hath beheaded sin, if it be possible in the conception, and held under every shadow, & show (so far as frailty may obtain) of outward evil. How many eyes are upon us? Who can be attended with moe, or more sharply sighted? Spectaculum facti sumus, we are made a gazing stock unto the world, which hates us, and to the Angels, which joy in man's reformation, and to men, who if we slip, rejoice against us. The world with a malicious eye, looks abroad on our least blemishes; as the eye of wicked Ham with delight beheld that from which his brethren did avert theirs. Angels look on with gracious eyes of tuition, to guard us in our ways: men, if some behold, & not the best of us, with single eyes, like that Egyptian bird which picks wholesome food out of the serpents eggs; yet to other, and those the greater part, we must restore the things we never took, as we know who did; and though our penny too be good silver, bearing both the stamp of profession and metal of true sanctification, yet nobis non licet esse bonis, we go not for currant with them who have taught their tongues to deprave, and depress what is well done, and they themselves cannot do, applauding all contrary appea • ance, with there, there so would we have it. To what in offensiuenesse of life should this call, that such a multitude of monitors, be above, and about us? What wariness, reverence, and strictness of carriage should this wring from them, on whom heaven, and earth seem to pore, as on their proper and peculiar object? They should be like those beasts mentioned in the Revelation, which were full of eyes. Because more then usual vigilancy is required, to the discharge of so reverent, and high a charge. They should be Quercus i • stiti • . so rooted in righteousness, that they bow not with every blast, but bear out the force of all temptations. When others limpe, we must go upright. If they go, we must run. Be it they be fashionable in profession, profit not by affliction, joined in league with their corruption; for fruit, be as grass growing on the house top, whereof the mower filleth not his hand, and in time of temptation fall away; yet must we resemble David's Palme. In

The Quality of our site, or the soil we affect, desirously meeting God in his appointed means. Isaiah. 12. 3.

The temper of our nature, which must be so renewed, that dung annoy it not, (i.) it sort not with delight in sin. Prov. 8. 13.

Our proof in affliction, whilst we grow under the cross. Exod 1, 12.

Our fruitfulness, faith working by a lively love. Gal. 5. 6.

The seasonableness thereof, being neither untimely , nor too late .

The virtue of our leaves which must be medicinal, whilst our lips give counsel, our lives good example unto others.

Their lastingnesse • , whilst they neither decay in color, nor fall from the tree. We being as green Olive trees, fresh and fruitful in the house of God. Psal. 52. 8.

To conclude this point, two things are carefully to be eyed of us, a good name, and a good conscience more; this for our selves, that for others; this to secure at h me, against secret accusations, subtle suggestions of sin and Satan, that, to war abroad against evil surmises, false suspicions, slanderous tongues. care of conscience, with neglect of name, is a self-done wrong, mixed with a kind of cruelty; care of name with neglect of conscience, is mere vain-glory. Cloathe not a good intention with an evil appearance, a misshapen coat may blemish a well shaped body, never was there evil so evil, that won not approbation, never goodness so good that escaped detraction. Not David's, the man after God's own heart, Not John's the Baptist, then whom, there arose not a greater amongst men: Not Christ's, the worlds renowned Savior, whose shoes latchet, John thought himself not worthy to unloose. Is the Disciple above his Lord? or the Servant greater then his Master? then in reason not to expect a better condition. It hath been done to the green, in all times, that have been ever of old; what then shall become of the dry? Sibonum quod de nobis dicitur, in mente non invenitur, magnam debet in nobis tristitiam generare; & e contra, si malum quod de nobis dicitur, in nobis non invenitur, in magnam debemus laetitiam prosilire. If the good which men report of us, be not found in us, we ought to be sorry; therefore on the other side, if the evil spoken of us, be not in us, we ought thereat to rejoice: rejoice & be glad (saith Christ) for great is your reward in Heaven.

The third general Head and Doctrine.

THis particle of connection ( And ) stands not here idle, but coupleth and joineth those things together, which if we love not our lives so ill, as to loose them; we must not unloose, and do asunder. Son of man, I have made thee a watch-man, &c. When I shall say unto the wicked, thou shalt surely die and thou givest him not warning, nor speakest to admonish the wicked of his wicked way, that he may live; the same wicked man shall die in his iniquity, but his blood will I require at thy hand. Here therefore is another head, and a chief point, whereunto we are exhorted, and in which our care must (as the next words import) grow gray-headed, the very same in effect with that exhortation which the Apostle in the Miletaine Council, gave unto the Ministers of Ephesus. Take heed therefore unto yourselves, and to all the flock, whereof the Holy Ghost hath made you over-seers, to feed the Church of God, which he hath purchased with that his own blood. Ministers are, as Christians, so Christ's Ambassadors, Christians, for their own good chiefly, Ambassadors for their brethren's. As Christians they must reconcile themselves to God, as Ambassadors, seek the atonement of others. No Timothy hath done sufficient in taking heed to himself, if he neglect his doctrine. We must duly he Quercus institiae, oakes o • righteousness, or righteous our selves, but we must be Quercus in a derivatiue sense, that is, such as are to be sought after for spiritual sustenance, and relief Nihil ei sua i • stitia suffragatur, de cuius manu anima pereuntis exigitur. Christ compares us to householders, Math. 13. 52. The provident householder, doth not provide for a day only, but stores up, to the end he may bring forth, out of his treasure, both new and old as need requires, so ought we by study, reading, hearing, conference, meditation, and all good means, enrich our brains, and breasts, that as faithful and good Stewards of the Lord's household, we may provide, and bring things forth to the benefit of the family. If either we be ignorant of this practice of providing, or negligent to dispose of our provision, then Paul's vae, or Jeremiah's curse, falls soul on us. It is opus Domini, the Lord's work we have in hand, which must neither be left undone, nor yet done without due regard. Who shall rebuke the obstinate, comfort the feeble bind up the broken hearted, seek what is lost, bring again what is driven away, and reduce a despairing soul from hell, if the Priests lips preserve not knowledge? how shall the ruder know falsehood to fly it, the truth, and how to try it, tried, to retain it, retained, to confer their practice therewith, if the blind lead the blind? how (I pray you) shall the vulgar see sin, and the means to subdue it, wrath, and the way to shunn it, death, to avoid it, and life to secure it, if the Master in Israel know not these things?

The discreet householder makes a difference betwixt his family, and him that tarrieth but for a day, betwixt his familiars and strangers, in the matter, and manner of his entertainment. Neither doth he give the like usage to all. The like must be done in doctrine, the diet of men's souls, we must have milk for some, for others stronger meat, ignorance craves instruction; if affected, obiurgation; stragglers must be corrected, lingerers exhorted, contumacy threatened, and mourners comforted. We must know when to mourn with Christ, and when to pipe with John the Baptist. We must be the sons of thunder sometimes, as well as consolation. The vinegar of the Law, and oil of the Gospel must be so wisely tempered, and wrought together, that proud and haughty spirits presume not, that bruised reeds break not, smoking flax fall not into pangs of despair. We must learn to become all things to all men, that by all means we may save some; we must not therefore only care to be wise our selves, but dispose the wisdom of God to others: should not the shepherds feed their flocks? Let thē answer the Prophet, that think otherwise. The Lyon hath roared (saith Amos ) who will not be afraid? The roaring of this Lyon, made the Apostle roar for fear: Woe is unto me if I preach not the Gospel, and he will one day tear all idle and dumb dogs in pieces, for reward of their silence, and sinful negligence. If the terror of God, which I, or rather the Prophet persuades, cannot persuade us to prevent our own danger. The like necessity of others doth solicit us, who cannot be saved except they believe, nor believe, unless they hear, nor hear, except we speak. Take heed unto your selves, is but one half of the Apostles counsel; and to all the flock, there is the whole. Are we obliged, or bound hereto? whereof (saith he) neither Satan in malice, alliance by friendship, nor corrupt patrons by Simonaicall cōpact, but the Holy-Ghost hath made you overseers. not to fleece, but feed, the end of your vocation, The Church of God, no mean honor in David's esteem, which he hath purchased with his own blood, such a price as cannot be valued to the worth. 1. Loe hear the deity of the Patron. 2. The dignity of our commission. 3. The purpose of our election. 4. The price of the thing committed to our charge, there is no one of these which might not, much more ought they all, to stir up our diligence, and awake our care. May any man without danger attend a flock, which he hath more will to fleece, then skill to feed? can he without breach of duty, (I dare say sacrilege) neglect his duty to such a Mother, as the Church of God? Dare he deny his service to such a Master as hath set him over her? can he without treachery, suffer that to perish through his negligence, which Christ hath bought at so dear a rate. The love of Christ constrains us heereto. No man can adorn [ 3] the bride, but the bridegroom’s friend; and he cannot love the bridegroom, who shows not his affection by his effect of feeding the flock committed to his charge. The best proof of our love to the great Pastor, and Bishop of our souls, lies in the performance of this great work, that as by faith we apprehend Christ, and in him, our own salvation, so we labor in love, to comprehend so many as we may, within the compass of the promise. They therefore that love God, will doubtless labor in his Vineyard, that by the beams of their light, the grapes thereof may be ripened, which if we do not, it is past conjecture, that we love not; and if the love of God be not in us, the fierceness of his wrath, and wrath of his fury is kindled against us, & bent to consume us.

Let us further see, and consider (the last inducement to take heed to doctrine) whether the reason here used by our Apostle, to enforce his precept, can convince our reason, and confine our affections, to their right channel, in so doing, &c. Behold an honor and utility, such as the world cannot paralele, utility, that in so doing we save our selves; honor, that not our selves alone, but those that hear us.

One profit we reap by a faithful discharge of our place, and calling is increase of gifts, and growth of grace. It is his manner who gives, because he hath given, to requite the godly use of his gifts, with his latter and larger graces, so that five talents employed gain five, two other two, and one will multiply, so it be not hid.

Another benefit we have hereby, is, that which is better then the Empire of Alexander, the riches of Croesus, the topaze of Ethiopia, the Emeraude, the Jasper, the Hyacinth, and all the gold of Ophir, even the peace of conscience, which Timothy may, (if it be not otherwise through his own default) enjoy more constantly, and more plentifully [ 3] feast with, then other men. The third utility is that salvation which we with our faithful hearers, and our hearers with us, have in common. If any place, or stand, may claim diligence, then doth that best deserve it, wherein diligence may most please God, and pleasure others. what more pleasing to God, then the advancement of his name on earth, the enlargement of his Kingdom in Heaven? what more pleasurable to man, then to enjoy that peace in this life, which passeth understanding; God's presence in the next, without separation?

If the tenure of a man's land, or property of his goods come in question, Iustian may besteed him. If his body be diseased, Aesculapius can ease him. It his state be bare, or next to beggary, friends may enrich or relieve him. The being we have, is from the parents of our bodies. If a man be put in fear of life, or other loss, Caesar, or his substitute may command the peace. Mans mind is naturally fraught with ignorance, and full or rudeness, therefore schools are founded for education. But what are the goods of this world, compared to the life of man? what is man's life, without God's mercy rightly felt? what is soundness of body; to the health of soul? a worldly and outward peace with men, to that unspeakable, and glorious peace which man hath with God? What is human science, the best ornament of the natural man, compared to the saving and sanctifying doctrine, which gives assurance of man's redemption? suppose a being, (and it is not impossible for a man so to be) stripped of the rest, whereof Job's story is a rich record, but without the knowledge of our salvation in Christ, and reconciliation with God, I may say of the rest, as Job of his three friends: Miserable comforters are see all. Job. 16, 2. Two potent Princes, lay claim to both thy soul and body; the Prince of Peace, and duke of darkness. It highly concerns thee to know, vtriregno, to whether kingdom thou dost belong. Repaire to some Timothy, & he will clear this case of conscience. Revel. 3. 8. Thou art naturally poor, blind, and naked, embrace that truth which Timothy teacheth, and it wili enrich thee as gold doth, adorn thee as Robes do, and as eye-salve cure thy spiritual blindness. The expert Physician, turns thy sickness into health; but he is an odd man, and one of a thousand, who in the bitterest pangs of a distressed mind, can cover thy sins, and recover thy soul. The natural Parents beget, and bring forth, but to mortality, yea misery immortal, except regeneration, which thou hast by Timothies help, come between. The Magistrate, procures thy peace with man, whose breath is in his nostrils, whose wrath is mortal as himself. Or if he live so long, that thou see the grave before him, yet thy goods or body bears the smart, thy soul is not endangered, but Timothy draws up conclusions of peace twixt God and man, whose wrath works both on soul and body, even to the casting of both into that place where the tormenters are spirits created of vengeance, the torment, fire, the manner, burning, and the measure, enternitie. We read of Prometheus, that when he had framed man of the earth, but senseless without life, being by Minerva's help lift up to Heaven, he took thence fire from the Suns wheel, which applied to that earthly Mass of man's body, gave life to it. That which is fabled of Prometheus, is truly verified of our Timothy, who elevated in affection, and conversation, to Heaven, to him who is the true Minerva, the lively Image of his Fathers wisdom, thence as it were à solis rotâ from Mal • ch his son of righteousness, the fountain of light and life, he brings the fire of sacred doctrine, which laid, and by him applied to the hearts of men dead in trespasses and sins, doth quicken and make them his work in the Lord. Many daughters have done vertuouslie, but thou surmountest them all (saith S • lomon ) describing a good housewife. So may I say, that many commodities come to man by the help, and hand of man, but Timothies part excels them all. Since other benefits but better our outward state only, which makes many worse then otherwise they would be, or procure the wellbeing of the body, which is but the outward rind of man; or purchase a better being of the mind by knowledge which is vain, without the knowledge of Christ crucified, or give a being in this life, by which, though we have a name we live, yet we are dead; or long being, which makes the end more bitter, and loathsome, unless we be in Christ, new creatures. Since Timothy by his doctrine adorns the soul, our nobler part, with the noblest quality, making it partaker of the divine nature. If men would rightly consider Timothy, and Timothy, himself, and them: they him as the Minister of Christ, and their salvation, he himself as one, them, as over whom the Holy Ghost hath set him; as they would be more swift to hear, that they might be saved, so could not he be slow to speak, that they might hear. So from the utility, to the honor, the other branch of this Motiue. It was an honorable place which Joseph held in Pharaohs court, yet Da • id himself a King, prefers the basest office in the Church of God, to the greatest glory that worldly Kings without the Church can either enjoy thenselves, or confer vpō others. I had rather be a door-keeper in the house of God, then to dwell in the tents of ungodliness. To be a controwler steward, or treasurer in a Christian kings court, or a keeper of the great seal, i • a room of more respect and honor▪ then the other: but to be a steward, treasurer and disposer of his mysteries, on whose thigh that name is written, Th • King of Kings, and Lord of Lord's, is such an honor as kings themselves have therewith beautified their scepters, and ennobled their crowns. To be the servants, friends, and sons of God, the heirs of his kingdom, and coheirs with Christ, is a prerogative, and that such as many Kings and Princes, have never attained, and yet this honor have all God's Saints. But to be God's messenger to his people, and as it were the people's mediator to him again to open and shut the gate of life, to have ratified in heaven what he doth on earth, to succeed the son of God in that ministry and function, which he exercised himself in the days of his flesh; to be a fellow laborer in the blessed work of the more blessed Trinity, the salvation of souls, is such an honor, as none may take unto him, but he that is called of God, as was Aaron. Good men shall receive crowns, their pilgrimage finished, but good Ministers, not only receive themselves, but by their labors purchase crowns to others. The just man (as saith the Prophet) shall live by his faith, but the man of God's mercy, as he lives himself, so he begets other to the life of faith. Righteous men shall shine as the brightness of the firmament, but they that turn many to righteousness (Righteous Ministers) shall shine as the stars forever and ever.

Our Savior Christ spared no pains on his tender body to train up souls in his fathers school, he was so wholly taken up with the excellency & execution of such things, that he quite forgot to eat his meat. Paul's employment this way was as well private as public, by night as day, not without testimony of his tears. What is the charge which Paul gives to his pupil Timothy, is it not to preach the word? But how? With a holy importunity, be instant, in what measure, or quantity might Timothy say? so seldom, as all shall think it done in season? No, but such & so much as some will think, and not stick to say (as too often they both say and think) that it is out of season, In season and out of season, wherein if he fail, both is duty broken, and danger incurred, whereof he is one day to hear with terror and confusion of face. The Church is a garden which we must weed: a fountain which we must keep both sweet and clear: she is her husbands jewel, we must watch for her safeguard: she is his best beloved, he therefore that loves God, must spare no pains to keep her chaste. If I forget thee O Jerusalem, let my right hand forget her cunning, my pulses beating, my lungs breathing, & let his tongue cleave to the roof of his mouth, who prefers not Jerusalem in him mirth, that is, the welfare of Christ's flock, before all other joys in the world besides. This glory of ours (my brethren) so David calls it, and all other the instruments God hath lent us, of his glory, and our husbandry, if they be not kept in use they will become vnserviceable, & shall be eaten up with the rust. We are called by God into his vineyard, which if we dress not with diligence, prune uot with care, and wisely underprop by our good example, the Master will come, pull us out by the poles of our heads and put us to tread the great wine-press of the wrath of God. Christ compared his Disciples to a city that is set on a hill, we may also compare them to the hill, or mount whereon the city stands. 1. Montes are eminentiores terrae partes, more seen and object to man's eye, then plains & lower places, so in that height of place wherein they were set to be seen of all, more integrity, and piety was required, then in the ordinary rank of professors. 2. The grass springs purer, & more wholesome for pasture on those tops and heights of hills; so the Lord's flock, and sheep of his pasture feed better, and fat sooner by Pastors examples, then by private persons.

Thirdly, the dew and moisture, which falls from heaven upon Hermon, descends from thence upon the plain of Bashan, clothing her valleys so thick with grass, that they laugh and sing, so from those mountains of Mir • h, & Incense drop and distill the dew of heavenly doctrine, godly consolation, and saving grace, such as causeth the Saints to rejoice for their glory, & to sing loud upon their beds. This was prefigured in the law by the golden bell, & pomegranate placed about the skirts of Aaron's robe. The pomegranate signified the sweet savor of Christ's death: the golden bell the Gospel preached; the joint mixture of them both did intimate thus much, that God would make manifest the savor of his knowledge, & the saving knowledge of his sons sufferings by his Aaron's and preachers in every place.

Now what is the doctrine which Timothy must teach, and take heed unto? for matter, the truth of God, without traditiō, for measure, fully, keeping naught back, for manner, in a holy boldness, discreet roundness, in love with diligence, applying himself to the hearers capacity, with desire of God's glory and their good. His words thus guided by knowledge, backed by truth, tempered with love, applied with discretion, and forced from a known watch over his own ways, shall be like apples of gold in pictures of silver; like the words of the wise, which are as goads, & nails fastened by the Masters of the assemblies. As goads they shall rouse them out of the sleep of sin, as nails fasten, and join them close to Christ their head. He shall be unto them the sweet savor of God unto salvation, they an acceptable sacrifice unto Christ, by his admonition. But where is this truth found? in the Turks Alcoron, or Popes Canon? No, but with him alone, who saith of himself, I am the way, wherein walking we stray not: the truth, which embracing, we err not: and the life without which we die, although we live, a spiritual death, in a natural life. To this Christ, all both Prophets and Apostles send us, as the wellspring of life; and Christ to the Scriptures, search the Scriptures for in them ye think to have eternal life; and they are they which testify of me. Where he is so far from impeaching that authority, & sufficiency which the Jews gave unto the Scriptures, that he doth not only, as it were countenance and covertly commend that their opinion, but openly argue and reason therefrom. Notwithstanding the Church of Rome doth not only wrest, corrupt, misconstrue, contradict, and disannul these Scriptures, but teach for doctrines, men's precepts. Rome was sometimes a famous Church, her faith was published throughout the whole world;— sed quantum mutatur ab illa? How far is she fallen from her first love? for her children have committed two evils. They have forsaken the fountain of living waters, which refreshed the Saints hearts in their necessity with sound comfort, and digged them pits, that cā hold no water to comfort her now revolted brood withal.

S. Paul taught and Rome received it: that a man is justified by faith without the works of the law.

The Romanists maintain a justification by works, and a merit of the same, without the faith which Paul meant.

1 Against the professed and profound disputes of our Apostle there, and elsewhere.

2. Against the end of good works; supreme, which is God's glory. 1. Cor. 1, 21. subordinate, being ordained for us to walk in. Eph. 2. 10. By walking therein to win others. 1. Cor. 7. 14, witness our faith, I am. 2. 18. Testifie our thankfulness. Luk. 1. 74. 75. and settle us in the assurance of our salvation. 2. Pet. 1. 10.

3 Against the law and Prophets. Moses proposing a reward of mercy not merit to them, that love God and keep his Commandments. Exod. 20. 6. David deriving expressly all reward therefrom. Psal. 62. 12. and pronouncing him a happy man to whom the Lord imputes righteousness, without works, as one interprets, who could neither mistake his meaning, misconstrue his scope, nor err in right conference of the Scriptures. Rom. 4. 6.

4 Against the tenor and title, by which the state of salvation is firmly holden, which is the adoption of sons, no earned hire of man's service, since the seed of the bondwoman cannot inherit, with the free-borne. Gal. 4. 30.

5 Against the light of reformed reason, since we afford, 1. nothing undue, for he made us and not we our selves, yea and made us again, both in our redemption and renovation. Psal. 100. 2. Nothing proper, he working in us, as subjects, by us, as instruments, both will and work. Phil. 2. 13. 3. Nothing profitable for what can we do, so well as to deserve of him, to whom our well-doing doth not extend, Psal. 16. 4. Nothing proportionable to God's bounty whether we do or suffer, obey or bear, for what is a light and momentary affliction to that glory which for, first, weight cannot be countervailed by a world of woes, 2, Cor. 4. 17. Secondly, for eternity admits, neither abatemēt, limit, nor intermission. Rom. 8. 18. Thirdly, for excellency surpasseth all, that eye hath seen, ear hath heard, or any heart of man can conceive. 1. Cor. 2. 9. Fourthly, so far, as no speech can utter because it is unspeakable.

6 Against the drift and main scope of the Gospel. 1. Manifesting that righteousness in Christ alone, by which the law is fulfilled, God's justice satisfied, and life obtained so absolutely, that if righteousness be by the law, &c. So plainly as not of works, least any man should boast himself▪ so peremptorily, as ye are abolished from Christ whosoever are justified by the law, ye are fallen frō grace; distinctly, with direct exception to our righteous deeds. 2. Speaking of the never enough admired means of our salvatiō, as of a thing already done not to be done, perfectly, not in part, by another for us, not by our selves, or any work of God in us. Freely without merit or motive on our pa • t. Fully without our furtherance, in our incogitancy without knowledge. Having neither will to affect our spiritual welfare, we being dead in such desires; nor goodness to deserve well, being ungodly sinners; nor reason to expect such good, being enemies, nor power to do for our selves, because we were of no strength. 3. Pointing out Christ's person for the author, his blood for the price, his passion for the mean, his glory as the final cause, the riches of his goodness as the efficient and impulsive, so that the true Christian need neither buy it in the royal exchange of the Romish merchants, nor seek it by intercession of Saint or Angel, nor can challenge it for the worthiness of his own works, or think to purchase it by the overplus of other men's.

7 Against all grounds of Christian confidence and consolation. 1. The mercy of God which is less magnified by man's merit. 2. The merit of Christ which is mangled and made insufficient without supply of theirs. 3. Grace which is disclaimed, for if it be of works then is grace no more grace. 4. Peace of conscience which is discarded, for being justified by faith we have peace with God. 5▪ Christ's death which is frustrated. 6. The assurance of God's favor which is forfeited, therefore it is of faith that the promise might be sure to all the seed. 7. Faith. 8. And the promise, which are made void and of none effect.

8 Against our Savior's application of the example drawn from the husbandmā. If an earthly master owe not so much as thanks to his servant for his good service, on whose head he made not the worst hair black or white, into whose hands he put no pith, neither infuseth the least force into any other part, much less is the heavenly master and maker of mankind, bound, or beholden to such for their broken service, as he fashioneth secretly in their mothers womb, supports by his providence each moment of their time, and begets to the hope of better things. Such as he loves first, or they could not re-love. Such as he gives to, or they could not re-give. Such as he begins it in, or they could do no good. Such as he goes on with, or they could not persist in the good begun. They therefore that extenuate grace, to apparel nature with her stolen plumes, that obscure God's glory to leave matter of glorying in themselves, never learned that language of the spirit, when they have done all they can to say they are unprofitable servants. If servants, then out of duty they ought to do what possibly they can do; if unprofitable, what so great virtue can spring thence of power to turn duty on man's part toward God into debt on God's side towards man? Which were in some sort to make the creator inferior or subject to the work of his own hands, and to advance the clay above the Potter.

9 Against the extent of God's mercy, and full effect of Christ's merit whose meares they pitch in this life only. dishonorably to God whose bounty in giving his beloved son to the end &c. should so less bestead then his own intention, and the Evangelists relation bear us in hand. Discomfortably to man whom they desperately expose to that curse whereto all are liable, who for life rely upon their own performance of the law. Dissonantly to that which the Gospel gives thereto, as well at that as this day. Detractingly to that righteousness which is shouldered out of its proper place, that redemption whereof we partake not fully, and in each respect, till after dissolution, and then only through him, who was therefore given, that blood and obedience which is the proper, complete, and meritorious means of our entrance that ascentiō which is the immediate cause of our session in the heavenliest places.

10 Against the nature of God himself, who is • merciful, gracious, and bounteous not through obligation, as indebted to any, but by a voluntary communication of his gifts and graces flowing originally from his good pleasure as the fountain and first motive, exhibitiuely from Christ, whose death and passion are the only meritorious cause, & (to unfold the effect of an impatible nature after an human manner of speech) are impulsiuely occasioned upon the exigence of man's misery. 2. Whose pleasure and purpose is absolute within himself, and whatsoever he delights in, or doth good to without himself, is for that which is in, and from himself. 3. Whose indulgence is nether deserved, nor desired, but he promiseth and performeth freely out of an inward and essential property, without all external prevention or provocation. 4. Who delights in showing mercy, not urged, allured, or outwardly set on work, but out of a liberal and self inclination, a gratuital and independent propension of nature, doth he pleasure us, because mercy pleaseth him. 5. Whose kindness towards us in Christ Jesus is much disgraced and disparaged by the pretended worth of man's works, since no created virtue is so powerful, or power of virtue, to bind, & bring the creator within a compass of a debtor.

11 Against the scope of that parable, Mat. 20. each part whereof speaks pithely against all ability in man to merit. Do the laborers offer their service, or the householder goes forth to seek the laborers? Loe mercy preventing by invitation, I am found of those that seek me not. Come they upon their call? It is mercy and that moving by attraction, no man can come to me, except the father draw him. Labor they being come? They are enabled thereto by influence of grace. It is God that worketh in us both will & deed. Recea • e they the penny their labors ended? Behold mercy rewarding out of a benevolēt dispositiō, Is thine eye evil, because mine is good? doth he stop the murmurers mouths by an impeacheable power and preroga • iue, that it was lawful for him to do as he lifted with his own? then if his work had earned, and not his larges given the hire, he could not rightly cal that his own, which was alienated, and become another's, nor (which was more) assume the liberty of giving equal recompense to unequal labors, with a due reservation of that justice which gives to everyone his own. nay then their eyes had not been evil and envious (as was objected) but God's distribution in giving to them their pence too, who came in the last hour. had been partial and unrighteous .

12 Against the truest touch-stone of the truth of doctrine: for if the glory of God cannot be communicated to any creature without a curse. Isa. 45. 8. compared with Ierem. 17. 5. then the point wherein they differ from S ^t Paul, is a Popish device, hewn out of the invention of man's brain, since it divides God's honor, and imparts the incōmunicable glory of the Creator to the creature.

13 Against the experience and profession of Patriarchs, Prophets, Apostles, and other the men of God, who never stood on like terms with their Maker. I am not worthy (said Jacob ) of the least of all the mercies, &c. much less did he think himself worthy, fully worthy, (as the Romish Pharisees are opinioned of themselves) of everlasting life. David the man after God's own heart, appeals from the justice of God, to his mercy: Enter not &c. Job who had letters of commendation from God himself, not only debarrerh himself of the plea of innocence before God's Throne: If I justify myself, my own mouth shall condemn me. If I say I am perfect, it shall also prove me perverse; but debaseth and beateth down all imagination thereof in others, how should man be just with God? if he will contend with him, he cannot answer him one of a thousand. That privileged Apostle, so abundant in labors, so much in perils, and more then a conqueror in all, yet out of himself (a regenerate person) to be found in Christ, renounceth his own righteousness, to be invested with the rich mantle of Christ's merit.

14 Against their own forces affronting them: for, suis & ipsa Romaviribus ruit, the division of languages is the confusiō of Babel. Decet parabola gratiam non debitum esse, &c. the Parable teacheth us, that whatsoever God giveth us, it is of grace, not of debt, saith a devout Friar Ferus upon the Parable. Math. 20. In his judgment 1 life eternal is a reward of mercy, no recompense of man's merit. 2. He draws the reasons from the imperfection and disproportion of the reward, and our works alleging for proof. Isa. 64. Rom. 8. 18. 3. Touching the word Merces he gives this caveat, Quod si audis mercedem polliceri, scias non ob aliud esse debitum quàm ex promissione divina. Gratis promisit, gratis reddit. 4. of merit he overthroweth all imagination, and disalloweth the very name. If therefore thou thinkest to attain and retain the favor of God, let no mention of merit walk through thy lips.

Their Angelical Aquinas upon Tit. 3. 5. seconds him thus.

Ponit rationem salutis, excluditur ratio praesumpta, includitur v • ra, praesumpta quod propter merita nostra simus saluati, quam excludit cum dicit non ex operibus, &c. Rom. 11. 5. Deut. 9. non propter iustitias &c. vera ratio • st sola miserati • dei. I am. 3. 22. Luc. 1. Didacus Stella, a star which sometimes beautified the Romish firmament, subscribes to this truth. when he desires not to be looked on in himself, without the respect and reflection of Christ's righteousness. Look not on me, but first behold thy only Son. If thy eyes look angerly on our sins, and behold me at the first fight, I shall die, I am undone; but if thy eyes behold thy Son, and through him, me at his back, I shall be safe, the beams of thy eyes passing by thy Son, shall be meekened and made gentle in him, and so modified, come unto me; place therefore between thee and me, him thy Son, his cross, his blood, his passion, his merits, that so thy justice passing through his blood and merits, when it comes to me it may be gentle and full of mercy.

Lastly. Against God's open rejection and resolute • oome passed upon all such works as want warrant for their matter out of his word, right form for manner which is faith working by a lowly love, and aim not at God's glory (the Sphere which gives motion to all godly actions) as their principal end. Seeing then the Papists exercise themselves chiefly in matters not commanded, or if at any time they so do, yet is not done after the mind and prescript of the Commander, since the end whereat they aim, is a mistaken mark of their own setting up, to wit, desert of God's favor, and their own justification: seeing all, or some, or one of these dead flies is always found to corrupt the ointtment of the Popish Apothecaries, God will not in mercy crown, much less in justice admit the merit of any such as not only disrobe him of a part of that glory, which is solely and wholly due unto him, and which he will not give to any other, but make him withal a chief recepter of their theft and robbery.

Secondly, Saint Paul preached the certainty of man's salvation, making it the end of our free justification by faith. Th • y call this a devilish faith. clothing them with curses as with a raiment, that subscribe unto it. The pulses of Popery beat so doubtfully about the assurance of God • favor, and particular certainty of salvation (whereof yet S ^t Peter would have us to be persuaded, and with all diligence to seek certificate) that she descries her self, to be not diseased only, but dead, dead through distrust and infidelity. The pens and tongues of her champions cross so palpablely the main drift and scope of the Scriptures in this head point, that they proclaim the things wherein they are exercised to be no • a •• ers of true godliness, because men are not built up the • eby in the knowledge of their own salvation (the confirmation whereof is one subordinate end of well-doing, 2 Pet. 1. 10.) as Paul's hearers were, when he grounded the defense and trial of his doctrine, upon their experience, and proficiency in this very point; which if they had not attained so certainly, as they could not therein be deceived, then had his preaching done them no good, his provocation had been frivolous, and to no purpose, examine yourselves, &c. to countervail or out-countenance this truth of particular assurance they have excogitated, a numberless number of toys and untruths, to turn men out of the way, to peace and tranquility of mind, they have traced out by paths tending to destruction, and discruciation of men's souls, and the multiplication of their sorrows. Such are Purgatory pardons, pilgrimages, sale of superfluous works, Beads, Granes. Rosaries, Medals, with the like hallowed things, things of great value, and rare virtue in their fancies, who sit in Popish darkness, and the Roman cell of death. But why do our adversaries so traduce this doctrine, to induce their doubtfulness and distrust? The children of this world are wise in their generation, amongst whom none have been found more wise, more worldly, then the Romish crew, to support and prosper their avaricious and ambitious hopes. Demetrius and the silver-smiths have gotten their goods by this craft, therefore Diana of the Ephesians must be great. If the maid at Philippi be dispossessed of her divining spirit, then farewell the hope of her Masters gains. Should not they then cover the light which otherwise would discover them? Is it reason they abjure such charms as have been, and still are of power to conjure wavering and unstable spirits, within the bounds of their Churches circle, and cause them stoop to the lure of their insatiable lucre?

Were they not reasonless if they should not (I say not only willingly recept and receive) but (as they do) ēxtort and steal such golden oblations?

See here the deceitful dealing of these treacherous Grecians, and by this one we may discern the rest. S ^t Paul taught godliness to be great gain, but the Paul's & Popes of Rome have since reversed, or at least inverted that sentence, by making gain godliness, and godliness a pretence under the covert and color whereof, they might with less suspicion, or if it were possible, general consent and conniuencie aspire to Satan's style, that as D • us mundi, supreme god of this world, they might reign and rule the same at will. Thirdly, he by an instance drawn from his own person, proveth man's obedience to labor with defect in this life, and his perfection to be imperfect, whom yet I suppose to have been perfecter then their lord god the Pope is. They on the other side do, and over-do; they do all commanded, and that perfectly to satisfaction, they over-do so far, as to spare superfluities, and overplus of oil to supply the wants of such foolish Virgins as will buy at their rate, of five kinds of righteousness that reign in the world. 1. The imaginary justice of some conceited ones. 2. The civil carriage of men morally good. 3. The glorious show of counterfeit Israelites. 4. The feigned perfection of Popish professors. 5. The sincere endeavor of true Nathanaelites. the first in opinion is last in God's acceptation, and the last first: but who they? Avant self-soothing just ones, the wings of your hopes are clipt, which lets you to soar, you are not they. Repent civil worldlings, they were as honest as so, who were but corrupt branches, before they believed. Howle ye hypocrites, though you shine like glowormes, yet have you not that holiness, without which no man can see the Lord. Purge you, purge you Roman Catharists, the sounder and purer you seem opinatiuely, and in your own conceit, the more impure, and dangerously sick you are. He was purer and perfecter then so, who was pained, and complained, Miser homo, O wretched man, &c. His ways were likewise directer then yours, yet not so direct as was deservedly wished, that he could fully and perfectly keep, (whereof you notwithstanding falsely boast) God's righteous judgments. God alone is that light which admits no mixture of darkness, but if any man say that he hath no sin, he sins so saying, deceives himself, deprives his soul of pardon, his conscience of true peace and turns the truth of God into a lie, which saith that in many things we offend all, the most renewed in many, the unregenerate in all. For your over-deeds they exile you by an Ostracisme from the common-weal & well-fare of God's Israel. They are therefore but fig-leaves, wherewith you labor to cover your own and others nakedness; and the more you cover, the more you discover the guides which have misled you, namely, nature and tradition. It is a carnal conceit bred and brought up in the womb of our corruption, I have observed all these things from my youth. And where human edicts, stand for divine statutes, men may easily over-ween▪ The gate is strait that leads to life, whereat tradition can not enter, it is so fraught with that, which God requires not; the way likewise thereto is narrow, which nature through blindness cannot find; for except a man be borne again, &c. Rejoice true Christians, though you cannot do (through frailty) that good which ye would, through God's grace your defects are covered, your desires shall be accepted, the good ye would do shall be imputed, the evil you ha • e, and through strength of corruption, or violence of temptation are hailed to, shall be discharged, seeing there is no condemnation to them (though the relics of sin remain in them) that are in Christ.

S ^t Paul commanded every soul to be subject unto the higher powers: the reason? because there is no power but of God. They arm subjects against their lawful Sovereigns. They command the slaughter of Christian Kings as an act meritorious, and Canonize the agents for Saints. such seed they cast into the Lord's field, such tares are sown by the man of sin, and his Emissaries. Such is the salt wherewith the falsely surmised Peter of Rome, or rather the salt-Peter wherewith wrought to the temper of their sierie passions, they have attempted to blow up States. How is the faithful City become an harlot? it was full of judgment, and justice lodged therein, but now they are murderers. Her faith is turned into infidelity, her piety into aspiring policy, her profession into faction, her godliness into ga • ne, so that where the seed was uncorrupt, & the soil once good, Infaelix lolium & steriles dominātur avenae. By reason hereof, that they consent not to the wholesome words of the Lord Jesus Christ, and to the doctrine which 〈1 page duplicate〉 〈1 page duplicate〉 is according unto godliness. What for want of good seed, the word partly taught, what for excess of darnel, their own additions, so many monstrous births are brought forth by the whore of Babylon, the purple harlot, which opens her quiver to every arrow. Add to her wresting and misconstruction of Scriptures, this further that she doth,

Gadd after, and guide her lovers to other pastures, and streams, then that green pasture, wherein David fed: those still waters which refreshed him, choosing rather to bathe in the puddle of her own inventions, then to wash in Bethesda, God's pool: delighting more to defile her self with the one, then with the Syrian Leper to be cleansed by the other. Whose impudency is such, that out of Luciferian pride of spirit (incident to none but the Antichrist) she challengeth to be heard before the Scriptures: whose impiety is so great, that she dare speak where they command silence, and that upon pain of the greatest pain that God can impose. Why did S ^t Paul send this Epistle to Timothy left at Ephesus about the Lord's business, since it contains the same things which he received from his mouth? Had Timothy so • iven a head, that Paul began so soon after his departure, to distrust his memory? could he so soon be carried away with error or worldly cares, who had dedicated his childhood to devotiō? Might not Timothy his asseveration, whom they well knew to have been taught by Paul, and left to that end for some space amongst them, might not the bare affirmatiō, I say, of his doctrine, to be Apostolical, and sucked (as it were) from Paul's teat, have supplied the place of an Epistle, to authorize his person, & stablish his doctrine, as well for after, as present times? Certes the Apostle might have spared his pen, and pains, if he had been Jesuited in this point, touching the authority of unwritten traditions. Did the Apostles, Prophets, and Evangelists, (all guided by one spirit) propose to themselves the same end in writing, that they had in preaching the message of life? it is more then plain that they did. If man's perfection in this life, and eternal salvation in the next, was the mark whereat they aimed in both, then why should some only of things necessary, be registered, and other of the same nature, and like necessity be exposed to neglect, oblivion, corruption & discountenance of times, the moathes which bred in the Apostles own traditions, and encumbered them, upon the absence of their persons? Rash and inconsiderate actions are incident, to man's weak & improvident spirit; the omniscient spirit of God doth naught in vain, naught but upon deliberate grounds. If then the will and word of God could have been kept purer and more entire, or alike entire and pure by tradition as writing, why was it written? Or if any part thereof (my speech keeps still within compass of things necessary) why not the whole? Was God so forgetful, as when he had purchased and promised life to his Church, not to prescribe the way to it? Or so ignorant that man can devise a nearer, better, and safer mean to save himself by, than God hath done? Was it out of good providence and discretion to omit things necessary, & commend unto us matters of less importance? Was it out of envy, that he would not have his mind fully known to man? Or impotency that he could not as well have revealed it wholly, as by halfs? Or out of exception, that fi •• er pen-mē should record the rest then his Evangelists and Apostles were? When, or where doth God cancel that seal, and call it the commission which alone was authentical? Wills he the end without the means, or such a mean as wars with it self, and disappoints of the end it should attain? Did Moses or any of the Prophets in the old? Did the Evangelists or any of the Apostles in the new so mince the matter, as some do? alter, and add to the Testators mind: allow or disallow (as some presume) what they thought meet? Can God be charged with such blasphemies, or his actuaries, and pen-men justly challenged for such treachery? The law of the Lord is perfect. May not this perfection be comparatively taken, that a fuller & clearer knowledge of God is had in the lesser book of his law, then in that larger volume of his creatures? But the Prophet attributes such a perfection thereto, as can imply no defect, unless the vigor, and force of the cause be inferior to the virtue of the effect, converting the soul. Isaiah examines both faith and life of Priest and people by the law and testimony. If they speak not according to this word, it is because (being but blind leaders of the blind) there is no light in them. The Apostles preached no other things then those which the Prophets and Moses said should come. The doctrine which Timothy is here charged to look unto, and touching which he was to charge others that they taught no other, was not contrary but consonant to those Scriptures, wherein Timothy was trained from his youth; and those Scriptures were able to make him wise unto salvation. what may we think of S Paul? was not he a good Christian? How doth he prove that and approve himself? But this I confess, &c. Act. 24. 14. These words Paul spake. When? accused by Tertullus, and other Jews, before whom? Felix a governor. In what cause, & particular case? The rule of right worship. Who did suggest the words he used? The spirit of God, for such was the promise, To what end and purpose were they uttered? To prove the truth of his religion, piety and profession, where of God was author, antiquity an ornament, the Prophets witnesses, and their records did contain the tenor: which tenor is here made the touchstone of God's truth and trial of his sincerity. Now either did Saint Paul fail in his proof, the spirit notwithstanding prompting him, or God failed in performance of his promise; or the Scriptures suffice to make a true and perfect Christian, such as Paul was in this life, and an inheritor of salvation (as we doubt not but he now is) in the next. If it were otherwise, the Apostle would never have undergone the burden of so bold an assertion, as elsewhere he doth. But though that we (chosē by God to do the work of Evangelists) (to whom yet he restrains not his speech, but goes further and ascends higher) Or an Angel, meaning no evil one (as Satan when he doth transform himself) but an Angel from heaven, pretending he were sent from God. If an Angel from heaven preach, &c. And that no man think these words of execration to have fallen from him unawares, or less advisedly, he toucheth the same string again, saying as he said before, and leaving his latter supposal as a thing not possible, that such contradiction should come from heaven, he iterates thus. If any man preach any other, &c. As holy men of God spake, so they wrote by divine instigation, For first the Scripture the writing surpasseth all other writings. 2. The whole Scripture as well the law which is the Gospel fore • told, as the Gospel which is the law fulfilled, is not a Rabbinical fancy, Anabaptistical revelation, popish fiction, or any other human suggestion. But thirdly, inspiration given of God. 4. The use whereof is manifold, as, 1. to arm against error in opinion which it improoueth. 2. Corruption of life, by correcting iniquity, & to furnish with a contrary ability of holding. 3. That truth in judgment which it teacheth. 4. That righteousness of life, wherein it instructeth. Some admitting the utility of the Scriptures, gain-say their sufficiency, but amongst other errors it refells this convincing the authors for gainsayers of God's spirit and purpose, seeing it is not merely said to be profitable, but so profitable as naught is wanting therein to make 5 absolute, perhaps the people or laity in whom so great • urniture of knowledge is not required; not those only, but the Pastor too the man of God. And if an Angel from heaven, much less Antichrist regreet, we ought not to be troubled thereat, sithence the spirit of God doth not content himself with so plain an affirmation thereof, but to beat the absoluteness, and all sufficiency of Scripture into men's brains, and breasts, he repeateth the thing again more fully then before, being made perfect, or thoroughly furnished. May not the matter for all this be yet minced and this perfectiō, or through furniture meant of most good works? To all good works required of mā to do. Have the Scriptures God their author? Afford they all things necessary to soundness of faith and sincerity of life, in their use? Is the end of their transmission to posterity by writing, to make mē absolute, so absolute that there is no good work wherewith God is pleased, & which he requires in those whom he will save, but they instruct him in it, and how to do it? Then we are content that this error of the Scriptures perfection should close our eyes, desiring no other, no safer conduct then they reveal, to that celestial Elysium, Where the rich man saw Abraham and Lazarus in his bosom. Let all such as cannot be content with the Scriptures direction, go as far as they can, Beyond all perfection, for the further they go, the fuller assurance of God's favor they forfeit, the more frequent feeling of that love and kindness, which is better then life it self, they forgo, because they go from God. We seek not, we wish not to be wise or perfect above the folly and imperfection of that which is written: that is for higher wisdom, or perfection, then that which leadeth to life, & it rightly so called, life eternal.

Thy word (saith David ) is a lantern unto my feet, & a light unto my path. Ps. 119. 105. The light of the lantern descries the evil we are to decline. By the guidance of this light we may be led forward to the practice of all good. What thought is there of man's heart which may not hence be established if doubtful? subdued if headstrōg? What words idle, or evil are not here reproved, and may not be reformed? And wherewithal shall a young man (in whom affections most rage, and reign) cleanse his way? What sorrow so great, or malady of mind, which the tongue of the learned may not hence allay? what infirmity bodily, or affliction worldly, may not man's spirit be taught hence to sustain? Here is the season of salt, the force of fire, the defense of armor, the nourishment of meat, the solace of marriage, of spoils the profit, of victory the pleasure, of light the direction, of music the delight, the sweetness of honey, and the honey comb. In heaviness it cheers us, in wanderings recalls us, giving health to our bones, peace to our lives, & content to our souls. The faithfullest coūseller, strongest supporter, best interpreter of strange events, and heavenliest moderatour of cross occurrence.

Further since the matter of our practice without the right manner of performance, is but a carcase of religion without a quickening spirit: the Scriptures make known unto us that man's deed in God's matters, is but a desire, at most an endeavor, which endeavor must be thus conditioned. 1. Sincere, for he with whom we have to do, requres truth in the inward parts. 2. Serious, or earnest, for heaven is the hold which none surprise, save such as will take no nay. 3. Setled or constant, because he that is holy must be holy still. 4. Universal or entire, for whosoever shall keep the whole law and yet offend in one point, he is guilty of all. Now what more sit rule or perfect square can be found to frame the Lord's building by, then that which lays the foundation in sincerity, rears up the walls in fervency, covers the whole by constancy, and keeps it holy by entire obedience. Their madness hereby appears the more, who accuse the scriptures of want and imperfection, to the ende they may piece and patch them up with their unwritten verities, indeed lying vanities, traditions, or rather ( as a complete and a most acute divine calls them ) contradictions. Which first Preiudice, yea frustrate God's purpose in penning the Scriptures. These things are written that your joy may be full. Again these things, &c. Joy is the companion, and salvation the end of faith. No ground of solid peace, & true joy can be wanting, where fullness thereof is found to spring, and the mean is not imperfect which begets a perfect faith, nor doth that faith frustrate which brings salvation. The Evangelist S. Luke wrote not of some only but all things, which he had searched out perfectly, yet no other, then the Apostles were witnesses, and Ministers of, to Theophilus, that he might know the certainty of those things wherein he had been instructed. 1. Luke's diligence, which was not perfunctory. 2. The success, that perfectly. 3. The extent, that all. 4. Their authority, that no other then the Apostles themselves delivered. 5. The estate of the person to whom they were dedicated, Theophilus who before had heard and been instructed in them. 6. The state of the time wherein Theophilus lived, having himself heard, & been taught of the Apostles. 7. The end of committing these things to writing, which was to cōfirm him in the things he knew; convince plainly 1. That not only that which the Apostles taught as necessary to salvatiō is writ̄. 2. But also that the writing of such things is more necessary on our parts who heard not the Apostles preachings & instructions as he did. 3. And to believe and embrace nothing of things necessary, as Apostolical, which hath not scriptū est for the best warrant.

They falsify such attributes as confirm the same. Is not grace an infallible earnest of glory? By the word we are brought and stablished in this happy state, else why is it called the word of grace? Seek we more then life? By the light of this Lantern we are led thereto. Else were it mis • earmed the word of life. Desire we better things thē such as do accompany salvation? it reveals the same and how to attain them. Else should the spirit delude the Church. Need we more or other food then that which nourisheth to life, and it eternal? And if when we were enemies, we were reconciled to God by the death of his son, much more being reconciled (by the ministers of the word) we shall be saved by his life. Either these titles are untruths, or the Scriptures contain all necessary truth for reformatiō of life and sincerity of belief.

Admitting them, we cannot believe the scriptures which purposely and peremptorily forbid all additions of men. Ad thou not unto his words least he reprove thee & thou be found a liar, which trade of lying and making of their own, if with the popish crew, it were not rise, they could not sell so cheap as they do; nor so cause their volumes swell, but, Quid Romae faciant, simentiri nesciant? What should they do at Rome if they could not over-reach?

They load the spirit of God with blasphemous imputations of falsehood, & cōtrariety▪ The first, because it avers so pregnantly the sufficiency of the scriptures. The latter, because many things are fathered thereon contrary to that which is revealed; as adoring of images, calling on Saints, worshipping their breaden God, massing, communicating in one kind, with those which S. Paul calls the doctrine not of Divines but Devils.

They rase the old foundation, and erect a new Canon. The foundatiō personal is rased. 1. In deifying, & adoring a man, the man of sin, as the son of man. 2. In doing no less to a piece of paist. 3. In adoring the creatures with the spoils of their maker. They destroy the foundatiō doctrinal, or erect a new Canon in being wise above that which is written. We have saith (a Rhemish ringleader, & master builder of the Babylonish Synagogue) another foundation of Christian religion, diverse from the Apostolical and prophetical scriptures. Therefore a new, another rule.

They take the wall on God's word. The Coūcel of Trent embrace this trash of Apostolical (as they style thē) indeed Apostaticall traditions pari pietatis affectu & reverentia, with the like reverence & pious affectiō that they do the Scriptures. He doth no less deserve to be counted an Ethnic, who refuseth Ecclesiastical traditions, then he that rejects the Gospel, saith Stolla. Papists in their Practice & punishments out-run this opinion fortifying traditiō with fire & sword, whilst they trample God's edicts under foot. Eckius doth not obscurely intimate that mē must live more according to the authority of the Church, then after the Scripture. The laws & rules of their irreligious orders are, and have been strictly kept in the omission & contempt of God's commandemen • s. The contempt of their idolatrous & adulterous Mass, the eating of a piece of flesh upon a friday, is more abhorred and rigorously entreated then the horrible guilt of Homicide, theft, avarice, uncleanness, or cursing of parents. Whither tends the pretended authority of the Church above the scriptures, if not to prefer the darkness of her traditions before the light of David's Lantern? To make Abanah and Pharpar rivers of the Italian Damascus more sovereign then all the waters in God's Israel? What other thing is meant by that blasphemous and unchristian challenge, provoking Protestants out of the weak and false castle of only scriptures into the plain field of Traditions? Whereby more strength & authority is given to tradition for confirmatiō of truth, and confutation of heresy, then to Scripture. What speaks their immoderate praises of tradition? those disgraceful reproaches cast on the Scriptures? The Canon Law strikes it dead, affirming the Apostolical See of Rome to be respected with such reverence that men rather desire to know the ancient institution of Christian Religion frō the Popes mouth, then from the holy Scriptures; and they only inquire what is his pleasure, and according to it they order their life and conversation. wherein three grievous crimes are combined with one breath. Arrogancie, defection and Antichristianism. It is pride intolerable for thē to ascribe, or the Pope to assume an authority and power of enacting Laws in God's kingdom. Plain Apostasy to take heed to Popish fables & commandments of men that turn away from the truth. Vndoubted Antichristianism to challenge hearing before Scriptures, & instead of searching them to enforce subscription to the Popes pleasures. The Ass finding the Lions skin, puts it on to domineer over other beasts, but when his Master found him, (whether his long ears bewrayed him, happening to be seen, or his braying betrayed him, fortuning to be heard) though he deceived others, yet him he could not gull. The Italian beast hath clothed himself with the Lions skin, even the skin of the Lion of the tribe of Judah, I mean the power and authority of God, whereby he Lord's it over all Fathers, Councils, Church & Scriptures. His Sycophants see and publish with applause; but to such Masters in God's Israel as examine his title by the touch-stone of truth his long ears, which from far, sucks in such unjust aspersions, his brayes & brags of two swords, his concealment, & putting of God's Candle under a bushel, that he might with less reluctance do his fears in the dark, his traducing of Scriptures for obscurity and insufficiency, his impeaching of their authority, his suiting of their sense to the complexion of times, his changing of the very articles of faith, & founding of new, his silencing of that breath in cases controversed, which must cōsum him, his preferring of chaff to wheat, of that which is worse then water to the wine of God's Cellar, his supercilious & superlative stiles, with other like, bewray him to be the Ass, the Antichrist, who was to sit in the Temple of God, as God. 2. Thessal. 2. 4.

There is but one Law-giver, whose 1 allowance they lack, whose 2 Laws they disannul. Could God more plainly reject such service, reprove such practice then he doth by that censure, which yet they contemn? In vain they &c. wherein our Savior covertly proposing his will and word for the alone rule of all acceptable service, and opposing men's precepts to that doctrine which is divine, utterly and universally condemns all such rules of his worship, as are contrary to, or besides the Scriptures. And all works grounded upon such rules as are not learned out of the word, though for wisdom they make a show as if they came frō Heaven, for humility they seem to proceed from a mortified mind, & for austerity do not spare the body, yet (take it upon the word of an Apostle) do they neither please God, nor profit us, since they are things of no value. Now Christ we know to be truth it self, and Paul we acknowledge to have lighted his torch at our Savior's lamp, but who are these that presume to lay the commandments of God apart, [ 1] & observe the tradition of men? 1. Such as are zealous in their profession: so were they whose zeal notwithstanding the Apostle reproves, because it was not vshred with knowledge. 2. Such are ouerawed with a fear, not privileged & spiritual fear, whereof the Prophet speaks, Psal. 25. but such as is taxed by another Prophet, because taught by the precepts of men. Isa. 29. 13. 3. Such as are wearied with pilgring, pined with fasting, & clogged with imposts of voluntary service: the Pharisees did likewise furrow sea & land, fast often, sting thenselves with thorns, lie vpō planks, beat their heads against walls, till blood sprung, yet never a whit more liked or allowed of God. Math. 5. 20, who requires not mangled but mortified members. Col. 3. 5. a living sacrifice, a reasonable service. Rom. 12. 1. And Baals Priests, who went further (lancing their flesh with knives. 1. King. 18. 29.) were far enough frō God's kingdom. 4. Such as are wary & heedful, but in the service of the worst Master, whilst they observe their own ordinances. 5. Such as run in the course they use, but with more haste then good speed, since they walk not in the rode-way wherein David safely ran, Psal. 119. 32. but run in those ways wherein God suffered the Gentiles for to walk (1.) their own ways. 6. Such as believe in Christ's merits; but not as true Christians ought to do, seeing their trust in Christ's merit is, that he hath purchased grace for them, to merit for themselves Heaven by free-will if they list, thereby to be just before God in themselves, and fully worthy of God's kingdom, by which kind of belie • e they are abolished from Christ, fallen from grace, and bereft of the benefits of his merit, as were the bewitched Galatians in the Apostles days.

Again, when they draw men from the wholesome pasture [ 2] of God's word, to repast and feed in the strengthlesse chaff of man's brain, do they not reject the commandments of God, that they may observe their own traditions? In the three estates of human government, Oecomicall, Civil, & Ecclesiastical, the papacy masked with pretence of Religion & regularitie ( Davus like ) disturbes all. In the first which is Domesticke prohibiting mutual offices of love, obedience, hereditary succession, & due benevolence twixt Master & servant, father & son, husband & wife. In the second dispensing with allegeāce, disposing of scepters, deposing Caesar, & crowning of murderous attēpts against his person with a Laurel of new-sprung martyrdom. Touching the third, Diruit, aedificat, mutat diuina prophanis. He destroys & pulls down what God hath built, & with those Nimrodian rebels in the tower Babel seeks to raise the walls of Babylon higher then any mischance can soar, as Niobe sometime said of her self. He changeth divine precepts into profane & blasphemous fictions; whilst in every commandment & branch of the Law, the word is made of no authority by the traditions which he hath ordained. By this time I doubt not but we see good reason of observing that Apostolical rule. He that speaketh, &c. The Prophets are God's factors, sent to negotiate in these remote Regiōs. There traffick is the reconciliatiō & gain of souls. the Church is the ship wherein they imbarke, the world the sea whereō she floates, the word the card that directeth her course. Timothy as Pilot keeps the stern. Tradition is the rock which he must shun. The place of arriuall is the promised Land, that celestial Canaan which is above. His exchange there the richest for commodity, & rarest for perpetuity, even the salvation of himself, & those that sails with him. Let Timothy then take heed to himself, that his life be unreprovable touching the gross offense, to doctrine, that it be pure & profitable, to perseverance, lest beginning in Leo he end in Cancer. Let him look to saying, because a necessity is laid upon him, Woe is, &c. to doing, because such as say & do, shall be counted great in the kingdom of God, as well this of grace as that of glory. continuance, because not he that runs fast for a spurt, & setls before he come at the goal, but he that endures & not that for a time, neither till the sun of tribulation begin to scoarch, but he that endures the heats & sweats of this holy Climate, & that to the end he I say, or rather Christ saith it, & he alone shall be saved. Judas shone for a space, & gave a flash as if he had been a fixed star amongst the twelve, but time discovering his false faith, he proved a Comet or shooting star, being drawn down, & withdrawn with a Quid dabitis? what will ye give me & I will deliver him unto you? S ^t Paul on the other side approved himself to be a fixed star in the Churches firmament. 1. by his own heedf • lnes, since he knew nothing by himself. 2. by his industry in teaching, whilst as a candle he spent himself to give others light. 3. by continuance in holding out unto the end, witness that Swan-like song, I have fought, &c. that love that his appearing. Against which appearance the Lord prepare us by a care so circumspect, as may keep us unspotted of the world, a diligence so successful, as may gain others, & by such a continuance in both, as may be entreated with that approbation. Euge bone serve. It is well done good servant & faithful, &c. Blessed is that servant, whom when his master cometh, he shall find so doing.