Exposition of 1 Thessalonians

T He matter of the Epistle now follows. It is spent partly in commendation of this people; chiefly in exhortation: first, to perseverance in the faith and grace received: Secondly, to progress and going forward to perfection.

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

The main incentiue to perseverance insinuated in this Chapter, is, the consideration of the rich Grace of God, bestowed on them by the Apostles ministry, and the general fame thereof in the Churches of God; from both which forcibly is inferred the necessity of their care to maintain their station; since they could not be ignorant, how much more desperate the case is, to revolt from Grace, then never to receive it. And out of Natural principles accorded by Scripture, know the price of a good Name, how much it exceeds the most precious ointment. And how much more inglorious and shameful it is, to cease to be, then never to have been religious.

To this Argument, the Apostle prefaceth with thanksgiving to God, the sole Author of all Graces that they had received; professing also his instance in prayer for their establishment and profection in grace; to this end, that they might neither be puffed up with self-conceit, by his ample commendation; nor forget, that their confirmation & perfiting in grace, was to be expected from that God of all grace, who had begun the good work in them.

In the words we have two things; first, Paul's offices and acts of love performed on their behalf: thanksgiving and prayer to God. Secondly, his motive or incitement thereto, Remembrance of the graces of God bestowed on them; three whereof are mentioned Vers. 3. the three Theological virtues, each of them amplified by their effects, all by their soundness and truth, in the sight of God, &c.

[Obser.] From Paul's act in giving thanks to God for graces bestowed on this people, is observed, how not for our own gracious estate only but for others blessings in spiritual things, we ought to be affected unto thankfulness. First, Practice of Angels and holy Men. Secondly, communion of Saints. Thirdly, glory thence accruing to our God and Savior. Fourthly, our own benefit arising from use thereof in their communication, by exhortation, comfort, example, persuade it.

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

The graces for which he gives thanks, are Faith, Hope, and Love: Their nature may, on some fitter occasion, be hereafter handled; their Description by effects here only take notice of; their Faith working; their Love laborious; their Hope attended with patience: The work of Faith, there be that interpret all good offices and fruits, growing from this radical virtue of Faith, towards God, our Neighbor, our selves: some that work 〈 in non-Latin alphabet 〉 perseverance: what if we take it, for that first evident fruit thereof, the purifying of the heart: as the Apostle associates conversion unto it, Vers. 9. And secondly, after this sense, their holiness is more fully and distinctly, according to all parts thereof, expressed.

To Love he gives labor, as elsewhere: thereby intimating their unwearied industry, and diligence in procuring, and furthering the good of God's Church.

To Hope, patience, the expectation of eternal life, being that that mitigates, and sweetens the bitterest afflictions incident into this life.

[Obser.] How actuous and full of livelihood, and operation, all saving graces are, is the note. Saith Peter, having reckoned up the gifts of Sanctification, whence we gather assurance of calling and election: If these things be in you and abound, they make you, that you shall neither be idle nor unfruitful in the knowledge of Christ, particulars viewed evidence it plentifully. The wisdom that is from above, is pure, peaceable, gentle, easy to be entreated; in a word, full of mercy, and good fruits. Love, truly Christian, how fruitful and full of operation: like think of all Graces accompanying salvation; herein they have all a relish of their Fountayne; that they are actions operative, full of livelihood and efficacy.

[Use.] A meditation most needful for these idle, and therefore dissembling times: whereto, on this ground, that of Solomon may not unfitly be applied: Every man will boast of his own righteousness, but where may we find a faithful man? thou sayest thou hast faith, whereby thou hopest to be saved: But wilt thou know, O vain man, that faith without works is dead? equiuocally faith, that is, in truth, no faith, at least ineffectual to salvation? we may by no means think he hath faith towards God, that hath not repentance also from dead works; and care to purge himself as God is pure. Love, I confess, is much talked of, & much commended; but the proverbial complaint touching Lot, of all virtue, best fits this of love: it is praised indeed, but waxen cold: as Issachar, so generally Christians, see a goodness in ease. It is love enough, they think, to wish well to the Church; to pray for the peace, and building up of Jerusalem, though they move not one stone to raise the walls thereof. It were well, this idle love were found amongst people only, and had not spread to some part of the Ministry also. We must remember that the description of our calling, by the toil of husbandmen, and of Oxen treading out the corn, and such like, were not resemblances peculiar to Apostolical function, but ought to be answered in our industry. Simon, saith our Savior, Louest thou me? feed my sheep: they love not Christ, who being Ministers, feed more themselves then their sheep.

What should I speak of the tenderness and delicacy of the times, in respect of the Cross? They are Flea-bitings, in comparison to the stings of Scorpions, that we are called to suffer for righteousness; if we cast back our eyes to former times of persecution. The hope of our calling is high; the glory hyperbolically weighty, and everlasting; the afflictions light and momentary. Hope we profess to reign with Christ; yet refuse to suffer with him. Non stabit, non erit istud: he hath no promise for hope to rest on, that for the hope sake of heaven, is not patient in tribulation.

W Hether that (of God) be referred to beloved, or to election, the Text is indifferent: A second motive to Paul's thanksgiving and prayer on this people's behalf, is here specified. The knowledge he had of their election: The media and evidences, whence his assurance arose, are propounded in the Verses following.

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

There is, I understand, a new Paraclete lately dropt out of heaven, able by inspection to discern and reveal to any man, his election: that reads in a man's forehead election written, in as fair Characters, as that inscription on the high Priests forehead, Holiness to the Lord.

This high slowne Eagle was pleased to stoop so low, as to catch flies, namely, to use some notes of mine upon this Text, as his own, without any alteration in substance, savoring of his own industry, saving what he was pleased to employ his memory in. I own them no longer; as Fidentine the Poets scroll, so hath he made them his own enough. I wondered, I confess, a man of his Seraphical spirit under-taking maintenance of such paradoxes against received judgment of the whole Church of God, would move in so low a sphere, as to take me with him in his walk, and to plow with my Heyfer: more, to see him so syllabice preaching mine other notes, and scoffingly rejecting the received Distinction of infallible and charitable judgment, as savoring of ignorance, and having no footing in the Word of God.

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

The second Answer was, in terms something different from the distinction of Judgment, of certainty, and Charity, scoffed at by this man; yet in substance all one. Of persuasion in this kind there are two degrees: the one infallible, the other moral or conjectural. Infallibly, except by special Revelation, as ANANIAS had for PAUL, none knows the election of another: Coniecturally, according to evidences, which Charity is bound, in such case, to follow, we may have persuasion of other men's election. And such I then resolved to be that knowledge Paul here professeth: how truly we shall afterwards hear.

Let us now, first, something more fully explain the terms of the Distinction. Secondly, inquire, whether it have ground in the Word of God. Thirdly, afterwards of whether sort, in likelihood, this of Paul's was. For the first: Infallible certainty usually we call that, Cui non potest subesse falsum, wherein a man cannot be deceived. Charitable or conjectural, that wherein it is possible to err and be deceived. In both kinds we must remember to discern betwixt the thing whereof the certainty is, and the certainty it self. The thing whereof the certainty is, is the Proposition whereto the Assent is given. The certainty, the Assent it self. Necessarily must these be distinguished: for it is possible to be vndoubtfully and fully persuaded even of what is false: as Paul was vndoubtfully persuaded, that he ought to do many things against the Name of Christ; his persuasion was certain, in respect of the Assent, yet the thing utterly false. And even in judgment of charity, there may be a firmness of persuasion, and assent, though no truth in the Proposition assented unto. Infallible certainty implies both these: first, firmness and fullness of assenting. Secondly, certain and necessary truth of that which we are thus firmly persuaded of. That of Charity, may imply some firmness of persuasion, imports not certain and necessary truth of that whereof the persuasion is.

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

The first member is acknowledged by the Antagonist. Let us see whether the other may not find footing there. They deny the Lord that bought them, and bring upon themselves swift damnation: after what judgment speaks S. Peter? of infallibility, or of charity? I know, the man is as much abhorrent from that Distinction of sufficiency and efficacy of Christ's death, as from this, of infallibility and charity in point of judgment. I presume also he holds, that none of Christ's redeemed are damned: yet of some damned, saith Peter, the Lord bought them, expressing that persuasion, the Church had of them before their Apostasy. Where grounded? but on that rule of Charity, to believe all good things of others, in whom we see no evidence of the contrary. Compare Act. 8.13. Heb. 10.29. the same Peter expressing the ordinary measure of certainty we have of other men's sincerity, useth a word, importing, though not want of firmness of his persuasion, yet possibility of falsehood in the thing. By SILVANVS a faithful Brother to you, 〈 in non-Latin alphabet 〉 , as I suppose. And reasons he had enow so to suppose, The man having so largely approved himself to the Church of God: only, because in the thing he might err, a term is selected, implying possibility of his erring in the person, yet sufficiently expressing such firmness of persuasion, as Charity following outward evidences, might gather touching his fidelity. Like, see Philip. 1.6, 7. Collat. we have seen the sense of the terms; and in part the footing this Distinction hath in the Word of God.

Of whether sort was Paul's judgment here professed? Of infallibility, saith the upstart Prophet Traske; and thence is his collection: That one may know another's election, or that one that is the Child of God, may infallibly know the regeneration of another: of whom, I desire first to know the quantity of his Conclusion, whether is it universally or particularly to be understood? may all know the election of all? or is it the privilege of a few? I purpose not to quarrel about his making election and regeneration all one; I will take his latter clause, as a limitation or explanation of the former; that his meaning shall be; the Elect, not before regeneration, but after, may know, the election of others, namely, after they are once effectually called: means he all the Regenerate or some?

Certainly his reasons conclude as well for all, as some: as well for weak Novices, while they are weak, as for stronger men, that have received his Spirit of discerning: even these, be they never so weak, are subjects of one Kingdom: Citizens of one City: Children of one Father: Servants of one Household: Members of one Body: or if there be any other similitude, more lively expressing our near conjunction in the body of Christ; as well agree they to Babes in Christ, as to stronger men: like say we of the Commandments, To put difference, to love the brethren, &c. so that his giddy disciples need no longer hang on him as their Oracle, to know their election; for any Nouice in his School, may as fully reveal to them, that their names are written in the book of Life.

Truth is, it is neither generally, nor particularly true; but universally false; that any man, without extraordinary revelation, knows the election of another.

Let us hear his Reason; first, is from the nearness that is betwixt us; we are subjects of one Kingdom, Citizens of one City, Children of one Father: therefore one may infallibly know the election of another.

[Object.] They that are so nearly linked together as subjects of one Kingdom, branches of one Vine, members of one Body, &c. may infallibly know the election and regeneration each of other. But the elect regenerate are thus nearly linked together, Ergo.

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

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

But, the Spirits of the just made perfect in heaven, all God's people dispersed far and wide over the face of the whole earth, are thus nearly linked together: therefore they may know the persons, names, secret actions, speeches, one of another.

And so it shall no longer be true that Isaiah hath, ABRAHAM knows us not, and ISRAEL is ignorant of us; nor need Papists any longer talk of a speculum Trinitatis, or relation of Angels, or toil themselves to devise a mean of conveying our prayers, mental or vocal unto the Saints departed; we have all in a short compendium, the nighnesse of the bond; dead and living Saints are linked, as members in one body; therefore may know each others wants, thoughts, actions; as well I dare say by this Argument, as we, one the election & regeneration of another. Sir, let me know of you, since the Argument it self affords not by any virtue in it, your Conclusion; How it is more auayleable to enforce knowledge of election, then knowledge of men's persons, actions, &c. linked in this bond? or where you find God's Spirit, declaring the union and communion with the Father, and Son, and one with another, infer as you do, that therefore we may thus infallibly know each others election? The duties of love, compassion, communicating gifts, &c. each to others benefit, I find in Scripture sometimes inferred from this ground: the infallible knowledge of each others election or regeneration, I find nowhere enforced out of our near conjunction.

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

[Quest.] But where have we the Antecedent? Ezech. 44. v. 23. They shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.

[Answ.] But first, the man is deceived in styling this a prophecy: It is no prediction of what shall be, but a prescription of what should be, as appears to any man comparing the Verses foregoing and following; as that they shall marry no widow, nor drink wine, &c. foretelleth nothing, but prescribes Laws: whether to Priests of Jews, or Ministers of the New Testament, or Pastors in the Church of the Jews, in the time of their restauration, is questioned amongst Interpreters. Secondly, but the questions are, first, whether this discerning be betwixt things clean and unclean, or betwixt persons clean and unclean. Secondly, whether of cleanness Legal, and External, or Levitical; or of cleanness Internal and Moral. Thirdly, if of persons cleanness and uncleanness, whether of their Actions, or State. These things so different and various, as they are, should, me thinks, not thus confusedly be shuffled together: he is not ignorant, I think (though ignorant enough) that there were of beasts some clean, some unclean, as well in respect of sacrifice, as of private use: for eating, wherein this Judas lying Rabbin is become so curious, that he can revive the old ceremonial prohibition against eating Swines flesh, and yet so cautelous for his own skin, that he, though an Hog-hater, yet is no lover of Circumcision. But to proceed with our Distinction, there was of persons likewise, an uncleanness Levitical, by leprosy, flux, touching of a dead corps, and the like: if of this cleanness and uncleanness of things, the Text be understood; what is the discerning hereof to the infallible knowledge of election? if of persons, in respect of Legal and Levitical cleanness or pollution; how toucheth this the question? since these things might be discerned by sense; and the person legally defiled, might yet be regenerate; the person legally clean, an unregenerate Castaway.

But yield we it spoken of Ministers, and people of the New Testament, in typical terms of the Law; there is yet nothing inferring power of infallible discerning election or regeneration of others: we can teach the people what is true, what is false; what is orthodox, what heretical; what pious, what impious in doctrine: what is holy, what unholy; what good and evil in manners; and so teach them that they may infallibly judge of these differences of things, the Scripture having prescribed a form of wholesome doctrine.

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

In no case: yield it spoken of persons; there is a cleanness of the outward life; there is a cleanness of the heart, as there is a filthiness of the flesh, and spirit; Idolaters, Fornicators, unjust persons, &c. that are such habitually, in their outward life, we teach to be unclean: and to have no part nor inheritance in the Kingdom of Christ, and of God, while they are such: yea particular acts of these foul sins, make them unclean, quoad nos, till such time as they have testified repentance; yet God forbid, we should think every particular act of unholiness, to evidence a nullity of sanctification. In like sort where we see the life outwardly reformed, care to depart from every known evil, to do every good duty of piety, sobriety, justice, charity; though there be some intercurrent infirmities, we teach God's people, to esteem them holy; but is this estimate so infallible, that they may not err therein? or is the cleanness of the outward life, an vndoubtfull evidence of the cleanness of the heart in God's sight? and I wonder what other evidence, but the actions, this man and his Sectaries have to judge of regeneration by? which, if they may be so cunningly dissembled, as no eye of man can exactly put difference twixt them, and the same in Israelites indeed; that also laid for ground, that Solomon hath, Thou only, O Lord, knowest the hearts of the children of men; how is the discerning infallible, and such as wherein we cannot be deceived?

[Quest.] His second prophecy is that in Malachi, Cap. 3.18. Then shall ye return and discern between the righteous and the wicked; betwixt him that serveth God, and him that serveth him not. Therefore the regenerate Elect may infallibly know the election & regeneration each of other.

[Answ.] And why not as well therefore, very Reprobates may infallibly know the election of others? for to these speaks the Prophet that in respect of their promiscuous enwrapping in common calamities, resolved, it was vain to serve the Lord, Verse. 14, 15. A day should come, when the Lord should make it apparent to the eyes of very Castawayes and Atheists, that doubtless there is a reward for the righteous, verily there is a God that judgeth the earth: then should they change their minds and say, how ever they counted the life of God's children madness, yet now they see by experience in the day of the Lord's retribution, Light is laid for the righteous, and joyful gladness for the upright in heart. Most and best Interpreters understand the place of the day of general Judgment: all consent, that the people discerning twixt righteous and unrighteous, are those Atheists, mentioned Verse. 14. and the thing they should discern, the happy estate of God's children, and their felicity, not directly their election and regeneration. Good Sir, if ye have not by singularity quenched all fear of God in you, tremble thus to play with the Scripture, and to pervert it to your own, and other men's destruction.

The third reason as he calls it, from the less to the greater, If we can know common Graces, then much more true Graces. But common graces we may know. Ergo.

[Answ.] Mallem CERBERVM metueret, quàm haec tam inconsiderate diceret: I had rather this man were afraid of a roasted Pigge, then that he should prate thus idly. It seems he hath heard of some such logical Argument; but trow you, if he were examined, he knew how it proceeds? is your comparison of things, or probability? a Barbarian, I dare say, I am unto him. Hear a reason cast in the same mould: If a weak Nouice may know the principles of the beginnings of Christ, then may he know the deeper Mysteries of Faith. If he be fit for Milk, much more for strong meat. Negatively your Argument would follow well: If you understand not points of Catechism, much less profounder points of Faith.

Compare you the probability, and verisimilitude of the two; then know; it is not less, but more likely, you should discern common Graces, of knowledge, utterance, tongues, &c. then those special, that accompany salvation: there being more means in your Disciples to manifest, in you to discern those, then these. Their knowledge, by their tongue or pen you may judge of; the sincere motions of their hearts, in Faith, Love, Obedience, except the searcher of hearts be pleased to unlock unto you the closet of their deceitful hearts, you cannot possibly discern. Fourth Argument: we are commanded to put difference: therefore we may infalliby know the Regeneration and Election of another: for it is written, Of some have compassion making a difference, Jude 22.

[Answ.] How dare you thus dally with the Word of GOD? The Saints are exhorted, in recovering the seduced by Heresies, to weigh the quality of the offense; and thereto to proportion their proceedings in admonition, censures, and the like holy means of restoring them that are fallen; If by infirmity any had been overtaken, such they should restore in the spirit of Meekness and Mercy. Those that more willfully had withdrawn themselves, and bewrayed more obstinacy, should taste more rigor. Is not the conclusion soundly inferred? therefore the regenerate may infallibly know the regenerate. The difference Saint Jude speaks of, is in the quality and degree of offenses; not of election or reprobation of the persons.

[Object.] Fift reason; others in former times knew infallibly the regeneration and election of others; as Paul professeth of Timothy, Epaphras, Hebrews; therefore may we.

[Answ.] How handsomely might this man by this Argument prove himself some mirabilarious Wonder-worker, Prophet, or Apostle? There have been that have wrought Wonders, stopped mouths of Lions, quenched violence of fire, fore-told things to come; and why not this man and his Disciples? But to the point; when you will reason from place of equals, you must make your terms equal. What Paul knew, not everyone can know; except he have Paul's gifts, means, in Paul's measure. For Timothy, there went Prophesies before of him; PAUL had his revelation. For Hebrews, he professeth no infallible knowledge, but a charitable persuasion: and the like is to be thought of Ephaphras and Onesimus. And dare you challenge like measure of discerning with Apostles?

Those whom we must love fervently, we may know certainly; you mean to be elected and regenerate. But The Regenerate we must love fervently; therefore we may know them to be such infallibly.

[Answ.] The proposition is false, there being no necessity of infallible knowledge to the procurement of fervent love. David, I trow, loved him well, that he made his familiar, to whom he imparted his Counsels; neither will I doubt, but the link of his affection was Grace appearing; knowing not his prescript only; but his professed practice. Yet had no infallible knowledge, I think, of his Election and Regeneration, against whom he utters such dire imprecations. Perswasion of sanctity sufficiently, procures fervency of affection, though there be no infallibility of knowledge.

[Object.] Lastly, he never finds mention of any that fell back, of whom believers were well persuaded.

[Answ.] I must not bind him to form; nor need I; since his Arguments fail all in the matter: what say you of Simon Magus the Patriarch of Heretics? I should think Philip well persuaded of his faithfulness, to whom he ministers Baptism the seal of the Covenant; the pledge of remission of sins: whom he permits to continue and company with him. What of Nicholas the Proselyte of Antioch, chosen by common consent of the Church, to an office requiring most fidelity: Yet Author of that Sect of Nicolaitans, which the Lord professeth to hate? What of Demas, reckoned up by Paul, amongst the well-wishers to the Church of God, and his fellow-laborers forsooth, we must prove that Paul was well persuaded of him? Go to; he numbers him amongst those of whom he was well persuaded, Marcus, Aristarchus; Lucas that only abode with him in his trouble, commends him to the Churches respect, by the same Epithet he gives to the rest. And we may not think he would labor to procure him reverence and respect with God's Church; of whom himself was not well persuaded. And of Master Traskes conclusion and reasons, thus far. The 〈 in non-Latin alphabet 〉 of his Sermon notes is extant with me, imparted by an honest Gentleman, to whom after the preachment he was pleased to commend this Jewel of his fancy.

It will be wondered perhaps, I should bestow this pains upon a man so illiterate, and in a point so ridiculously absurd. This is mine Apology. Even his speech, they say, frets like a Gangreene, and increaseth to more ungodliness, in that giddy multitude, whose style it will ever be; to be constant in leuitate sua. Such Whirligigge Weather-cock brains there are amongst them, so childish in understanding, that they are wherryed about with every blast of vain doctrine. Besides, I hear, that even of such parties amongst us, Papists have taken notice so far, as by them to make our Church odious through multiplicity of Sects: the trash of Traskites is cast as dung into the face of our Church; that never yet took notice of their Fanaticall Judaical Author, except condignly to punish him. Lastly, who knows whether God may be pleased to give him repentance and sight of his error by this means, before he be too far entangled in the snare of the Devil?

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

First, The mean we must follow in judging of other men's election is not infallible. Therefore our knowledge cannot be infallible. The medium whence we gather, whatsoever good opinion or persuasion of others, is, their actions materially good, their conversation outwardly holy, their hearts, I trow, we shall leave to him, that stiles himself the Lord that searcheth the hearts and trieth the reins. If then the Acts of sanctity be all we judge by, how may we call our judgment infallible; there being no act that can possibly run into our sense, but may proceed from a man of the hollowest heart?

Secondly, Infallible knowledge of Regeneration presupposeth as infallible knowledge of the Motiues, Grounds, Intentions of the actions of obedience, in the performers: These being the principal differences distinguishing Regenerate men's actions, from their counterfeits in Hypocrites and Ciuilians. Suppose thus; To acts of Righteousness can be concluded to issue out of a sanctified heart, that flow not from the love of GOD; conscience of the Commandment; desire and intention to glorify God; tell me, if you can, whither your Hercules, or any other of your Sect, praying with their Centaures voice, and tumbling out in Prayer what ever comes into their Budgets, do it to glorify GOD, or to whine Praise from men?

Thirdly, To know our own Election and Regeneration is difficult: therefore to know other men's impossible; Give diligence to make your Calling and Election sure; It is a task of much toil and pains; such diligence else had not been enjoined by the Apostle, Prooue yourselves whether you be in the faith; examine your own selves; he doubles the exhortation to intimate, that its not a single search will serve to procure assurance: and weigh but these Reasons: First, our willingness to be deceived, and flatter our selves, in nothing more, then in our spiritual estate. Secondly, the small measure of Grace comparatively to the mass of corruption dwelling in our members. Thirdly, that counterfeits of saving Grace approaching so near the nature of it. As to discern a grain of Mustard seed in a heap of chaff, or in a mass of other seeds near of kin unto it, so difficult is it to discern grace in our own hearts. Fourthly, the whole body of sin must be mortified, every member of the old man mortified in a measure. All graces accompanying salvation in their number, though not in their degree, complete, must be had, and discerned to be had of him that will be sure of his Election and Calling. Fifthly, to which if we add consideration of our partial declinations, frequent interruptions of the exercise of Gifts received, the ebbing and flowing of Grace in our hearts, together with the experience of all God's Children, that are truly such: we shall see it is no idle man's employment, to procure and maintain assurance of his own Election. And shall we think it so easy to discern another man's? The task is easy, if Master Traske say true; permit we our selves to the inspection of him or his disciples, we shall presently attain that assurance, that with so many sighs and groans, and strong cries and tears, we scarce at last procure in any measure of infallibiltie or vndoubtfull certainty.

Fourthly, Consider the manner of ascending to assurance of Election and Salvation, wherein I may justly suspect, these men are yet vncatechized, the conclusion will easily appear. It is by discourse; the ground whereof GOD'S Spirit lays down in Scripture in general Propositions. The assumption is made by our own spirits assisted and sanctified by the Spirit of God: Suppose thus: They that are led by the Spirit of God, are the Sons of God, and heirs annexed with Christ. I am led by the Spirit of God: I therefore a Child of God and Heir of Salvation, in like sort. Christ is Author of Salvation to all that obey him: I obey him, therefore to me is Christ Author of Salvation.

The proposition we are assured of certitudine fidei, the assumption, only certitudine experientiae, out of that taste we have had of God's goodness, and experience of his Spirits power in sanctfying us. Can I feel, and experimentally know the impressions of God's Spirit on another man's heart? taste I the sweetness another feels in God's infusion of his love into his heart, by the Holy Ghost given unto him? Is my Conscience witness of GOD'S ways to another man's soul, or of the actions of another man's heart? If not, where is mine infallible knowledge of another man's Election and Regeneration? That Manna is absconditum: that is, saith an Ancient, the sweetness felt of Christ's dwelling in the soul, is not seen of any, but felt of the Eater; the name on the white stone none knows but he that receives it: the benefit of adoption is not known but by experience.

Fifthly, I would now tell him out of Jeremiah, how deceitful the heart of man is above all things; who can know it? but that he hath forestalled me; professing that in this judgment he hath not to do with the heart, but with the Spirit that sanctifieth the heart. But, Good Sir, will you discern so infallibly the Spirit sanctifying the heart, and not see the heart he sanctifieth? fidem tuam. No, that is not the meaning; But this knowledge he receiveth not from men's hearts; but from the Spirit that searcheth the hearts and tries the reins. From the Spirit? I demand speaking to him in the Word, or by secret inspiration? Non redoles, sed oles. I assure you, you smell strongly of the Euthusiasme of Anabaptists & Familists, the fathers of your Faction. And of the question thus far: It remains now to be inquired whether Paul speaks after Iudgemēt of infallibility; & not rather of that of charity.

Of that of Charity only, was and is my resolution: The Reasons these: The certainty and firmness of persuasion expressed in the term of knowledge, he extends to all in this Church of Thessalonica: for for them all he gives thanks, Verse 2. And was his persuasion so infallible of all in this Church? A strange Church, visible was in this City, and such, I dare say, as the earth never yet afforded, since men were multiplied on it; wherein was no Chaff mingled with the Wheat; no Tares amongst the good Corn. Nunquid in agro dici potest, quid paleis ad Triticum, quando eadem radice portantur? Nunquid in area, vbi pariter triturantur? Sed vtique in horreo, quid paleis ad Triticum, said Saint Augustine sweetly? The privilege of Heaven it is, as of God's Granarie to receive Wheat only without Chaff; In the Field they grow together; in the floor, they are threshed together; the separation is not made till they come to the Granarie. In the Ark was a Cham, in Abraham's Family an Ishmael; in CHRIST'S School amongst the twelve, a Devil incarnate. Let him believe that lists, in Thessalonica there were none in the Church, but who were of it; and that Paul's certainty of every of their election, was infallible, not subject to error.

If this reason persuade not, that other will enforce. Cap. 3.5. Lest the Tempter had tempted you, and our labor should be in vain. It should seem then, he was something fearful of their Apostasy, and jealous lest that might befall them, that he mentions to the Corinthians, that they had believed in vain.

Can we think he would fear the utter Apostasy of any whom infallibly he knew to be elected? was he to learn, trow we, that the Elect cannot possibly be so deceived; when as he teacheth so peremptorily, that foundation stands sure; and the gifts and calling of God are without repentance and revocation?

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

If to any the term seem strange, that a persuasion possibly erroneous should be styled knowledge; let him know, that it is an hyperbole not strange in common language, or use of Scripture, to express settled and firm persuasions, though subject to error, in the name of knowledge, Act. 3.17. I know that through ignorance you killed the Prince of life. I know, that is, I am firmly persuaded. 2. Cor. 9.2. I know the readiness of your mind. I am persuaded of it. Compare also Phil. 1.25. Philemon. 21. I know thou wilt do more then I say. Like here. By this time, I hope, it appears this dream hath no footing in this Text, nor in Truth, in any Word of God. I would now entreat the man and his disciples, per si quid charum aut sanctum; If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, not to make a rent in the body of Christ, but to endeavor to keep the unity of the Spirit in the bond of peace: who are you, or what your gifts so extraordinary, that we should imagine, God reveals to you what he conceals from all others? and lays open to your view the book of Life, wherein are recorded the names of all that he hath chosen to salvation? And what is the profit of this strange doctrine? what the possible issues of it? except to breed security, presumption, proud judging of secrets before the time. Shall I say what I think, and not without ground? The man would seem some-body in the Church of God; and having no gifts nothing extraordinary, by odnesse labors to make himself famous. That withal let be added, there is no small eye to profitable advantage; who would not, as Magus, with large money redeem this power, to be able to discern who are elected: who thinks gold dear to purchase assurance of his election and calling? They must therefore that will be his disciples, take up this cross; to keep back none of their temporalties from their Paraclete, as he said merrily, upon pain to forfeit their election. What marvel then if some besotted silly women, and servants, have purloined from their husbands, and robbed their masters, to maintain this Saint-seeing-Saint-making Saint?

To the seduced, I say as Paul in another case; Let everyone be assured in his own mind. Everyone prove his own work, his own heart, so shall he have rejoicing in himself, and not in another.

We now proceed to inquire what profit this Text, without straining, affords us?

[Obser.] It instructs us to this duty from Paul's example; In charity to number them amongst God's chosen, in whom we see, as much as man may see, the fruits and signs of election. S. John writing to a religious Lady, stiles her Elect, because he had seen her and her children walking in the Truth. We are persuaded of you, saith Paul to the Hebrews, such things as accompany salvation; such hath been your work and labor of love: yea in the midst of infirmities, we shall see love straining to maintain good opinion of election and sanctity. Paul, though he reprove the dullness of hearing in the Hebrews, and blames justly their slow proceedings in knowledge, setting also before their eyes that terror of the Lord's judgment upon Apostates, to stir up to profitiencie, yet still holds charitable opinion of them, as of people in state of salvation. So ready to believe all good things of others, is Christian charity, where it hath the least probability to induce it.

[Use.] Against this rule offend our Criticall Censors through over-much jealousy of others gracious estate; in whom, if too much rigor over-swayed not, they could not but see some probable tokens of election and regeneration. Of very Novices and Babes in Christ, expecting like strength of grace, the same measure of reformation, and zealous practice, that they profess to feel in themselves; otherwise growing not suspicious only, but peremptory, that they have nothing in them savoring of sincerity: except sins strengthened by longest custom, be presently cast off; if but in particulars they bewray infirmity; all other holiness and gracious practice is but pretended only, and hypocritical. Mee thinks they should consider, first, the beginnings of grace are weak, yet may be true, and that in Babes in Christ, may be the Nature of the new man, though not so confirmed as in stronger men. Secondly, and should imitate him that quencheth not the smoking flax; yea winkes at infirmities, and notwithstanding them, gives his children testimony of sincerity. Thirdly, cast back their eyes to their own estate, at first entrance into Christian practice; perhaps they might bethink them of some sins strengthened in them by long custom, or natural inclination, that have hung on fast, and pressed down sore. It is well, me thinks, and much to be rejoiced in, that we see them humbly submitting to reproofs; acknowledging, accusing, bewailing, striving against such sins; such beginnings are in beginners comfortable, enough to sway charity to a good opinion of them.

There may appear in such men sins that may justly cause an 〈 in non-Latin alphabet 〉 or suspense of judgment, if they be such as we call vastantia conscientiam; but what ever may be presumed to be but infirmity, charity will cover rather, then rashly censure of insinceritie.

These few directions take notice of to order charity in her judgment: First, measure no man by particular facts, seem they never so foul, lest thou condemn the generation of the just: Particular falls argue weakness, not a nullity of sanctification.

Secondly, what ever may be imputed to infirmity, presume may stand with Grace: there is no destroying repugnancy twixt it and true sanctity, so as they may not stay in the same subject.

Thirdly, there is culpa lata and culpa leuis: there are motes and beams, Gnats and Camels, if you commit sins in comparison: there are leuiora delicta: which Charity allows to be reproved as sins, yet not to be censured as opposites to Grace.

Fourthly, be favorable in sins, first, strengthened by ancient custom. Secondly, natural inclination. Thirdly, furthered to committing, by multitude of temptations and enticements. No sins should be more cautionately watched against, more rigorously dealt withal by delinquents: nor gentlier handled in the censure of charity.

Fifthly, measure no man by his state and behavior in passion: passions are violent, and have made the holiest in their behavior little less then bestial. Thus far of Paul's judgment, and charitable persuasion of this people's gracious estate. There follow the evidences, swaying him to this persuasion.

T Hree of Paul's evidences swaying charity to judge them Elect, are here set down: First, the power of his Ministry. Secondly, the gift of the Holy Ghost connected with it. Thirdly, the fruit of the Spirit; full assurance of the Truth of the Gospel: witnesses whereof, he makes their own hearts, whereto he appeals for record.

[Obser.] The prudence of PAUL'S charity is here worth our notice; believing nothing, but by evidence. Instructing our charity to like wisdom in judgment; to be guided by reasonable evidences: enjoining us to believe no more of others then probable evidence may induce us: compare Heb. 6. verse. 9. 2. John. 1. verse. 4. Philip. 1. verse. 6, 7.

It is said indeed of charity, It believeth all things; is easy of belief, and ready to be persuaded any good thing of another; yet is it not foolishly credulous, without reason, and against evidence, to think the profane holy.

When Peter saw in Simon Magus the signs of hypocrisy, all his charity would not afford him commendation of sincerity. I perceive, saith he, for all this flourish thou hast made of Faith, thou art in the gall of bitterness, and in the bond of iniquity. And Paul himself, that by precept and practice so much commends charity, and in charity credulity, yet sticks not to say of Hymenaeus and Alexander, they had made shipwreck of Faith; for he had no reason to believe Faith could be there, where was no conscience nor care of holiness.

It is a strange kind of charity I have heard of in [Use 1] some men; persuaded, that though Pagans and Infidels shall be damned, yet not any Child of the visible Church shall perish: a strange rule for charity to walk by, in judgment of Election; to be borne in the Church is now become a mark infallible of Election to life: what is then become of that of JOHN BAPTIST? there is not only Wheat, but chaff in the floor, whose portion is unquenchable fire. It is not to be doubted, but the Children of the Church have, some of them, greater damnation, then many Aliens that know not God.

Secondly, not much unlike is their error and imprudence, [Use 2] that for outward conformity sake to works of Religion, in like blindness of love, allow to those they fancy, opinion of soundness; yea, of zeal also for God.

A religious zealous Gentleman, for a frequent hearer of Sermons, though in the mean time the tongue be taynted with common swearing, the body with foulest uncleanness, the hands with violence and oppression: I say not much of other things, but thus I think I may judge: A common outrageous swearer hath no soundness in him of the fear of God. Swear not at all, said the Apostle, lest ye fall into hypocrisy: as if the custom of swearing did cast out all sincerity; and the over-much familiarity with the Name of GOD in that kind, empty the heart of all fear of his dreadful Name, and made us mere Formalists in Religion.

Thirdly, this also affords us just Apology, and answer [Use 3] to that usual imputation of censoriousness and rash judgment charged on us by profanest men, when we pronounce only the sentence passed by GOD'S Word upon their actions: forsooth, we must, as Abraham, believe above hope: and judge quite contrary to our evidence. We must believe the heart is chaste, when the mouth fomes out nothing but filthiness, and speech not to be named; we must think they have faith of the firmest, that have no knowledge, nay, despise instruction, that they are sorry for their sins, if they say so, though we see in them practice such as Solomon speaks of, making sports of sins, and triumphing that they can do mischief. But hath not our Savior taught us to judge of the fountain by the streams? of the affections by speeches and actions? Can a good tree bring forth bad fruit? affords a purified heart, nothing but filthy and unclean actions? Let good be good; evil, evil: And thus think, though Charity be not causelessly suspicious, yet neither is it foolishly blind.

The evidences themselves now follow. First, is the power of Paul's Ministry; Our Gospel was not in word only, but in power. Their Gospel they call metonymically their preaching of the Gospel, as Rom. 2.16. It is said to be in word only; when the sound thereof rings in the ear, or at most reacheth to the understanding; working therein some literal notices and apprehension of the things taught: In power, when it pierceth into the heart, and prevails with the affections, so far, as to work a change of the whole man; and to transform him into the Image of God.

This virtue and power of the Gospel goes with PAUL as a mark of Election, is so questionless, where it prevails to Conversion. In the power and prevailing of GOD'S Word may seven degrees be distinguished. First, Conuincing. Secondly, Terrifying. Thirdly, Thorowly humbling. Fourthly, Delighting. Fifthly, Restrayning. Sixthly, Partially reforming. Seventhly, Thorowly renewing.

First, It is powerful to convince when it so far prevails with the Judgment and Understanding, that the Hearers cannot but confess, it is true that is taught; and dare not open their mouths to contradict it. Thus far prevailed Stephen with Libertines and Cyrenians, by clear evidence of Truth; that they were not able to resist the Wisdom and Spirit by which he spake. And APOLLOS mightily convinced the Jews, showing by Scriptures that Jesus was that Christ.

Secondly, To terrify: when passing from the understanding to the Conscience, it strikes it with horror and fear of wrath due for sin. So virtual was the speech of Paul a Prisoner, in the heart of his Judge, that he trembles to hear him treat of Temperance, Justice, and the Judgment to come.

Thirdly, Thorowly to humble; when all high thoughts of self-righteousness are cast down: and the guiltiness of sin feelingly acknowledged; men yielding themselves culpable of eternal condemnation; the issues whereof are perplexities, and remediless fears in some utter and final desperation, as we have instance in Cain.

Fourthly, To delight; when the heart is affected with some kind of sweet taste and relish in the good Word of God, and is taken with some kind of rejoicing and delight therein as we read of those temporary believers; to whom may be added those the Apostle saith, taste the good Word of God. Hence follows desire somewhat eager to be farther acquainted therewith, till such time as persecution ariseth for the Gospel.

Fifthly, To restrain, when it becomes a bridle to withhold and curb the head-strong inclination to evil; so that corruption breaks not forth into ancient outrage; whether through fear of wrath conscience is stricken withal; or hope to partake the glorious recompense of God's Children: or shame, in the Church of God to be noted of impiety.

Sixthly, To reform in part; when in some particulars it prevails to work obedience in positive duties; as HEROD in many things heard JOHN Baptist.

Seventhly, In none of these degrees find we the pledge of Election; even Cast-awayes have thus far felt the power of the Word. But when a man can say, his conscience bearing him witness through the Holy Ghost, the disposition of his heart is thoroughly altered and changed, from Prophanesse to Holiness; and that he hath so seen the face of God, that he is transformed into the same Image from glory to glory; that man hath, if Paul could judge, a pledge infallible of his election to life. Sinon solùm compungeris in sermon illo, sed & conuerteris totus ad Dominum, iurans & statuens custodire iudicia iustitiae eius; etiam adesse ipsum iam noueris, praesertim si te inardescere sentias amore eius.

It shall behooue us, as many as desire to make our Calling and Election sure to our selves, to inquire whether in this degree we have felt the Word of God powerful in our souls. It is something, when we can say, we have felt the terrors of the Lord in the Conscience; something, that we have been humbled and pressed with the burden of our sins; something, that we feel corruption restrained, our lives though but in part reformed; If there Grace make a period, thus far yet it aduantageth men, vt mitiûs ardeant: But of thy Salvation, and Election to life, thou hast no full evidence, till thou hast felt God's Word powerful to change and renew thee, after the Image of him that created thee.

And that is the thing intimated in the next particular. And in the Holy Ghost. There be that conceit the Apostle to understand the extraordinary gifts of the Holy Ghost, in Primitive Church given by laying on of the Apostles hands, as those of tongues prophecy, &c. Chrysostom and Theodoret better expound it, that gift of God, that work of his Spirit, whereby they were borne anew and sanctified: For as touching those other gifts, though excellent & extraordinary, yet were they no evidences of Election, since many Cast-awayes have been partakers thereof: And as many of God's Chosen have been without them. The Holy Ghost therefore understand, renewing and sanctifying them.

[Obser.] This then let be observed as an vndoubtfull evidence of Election, from whence a man may conclude infallibly his own choice to life, and charitably entertain like persuasion of others: in whom he sees probable evidences thereof. When God is pleased so far to magnify the power of his Word in our hearts, as thereby to sanctify us: implieth not our Savior so much, when praying for it to his Father, he limits it to them only, that according to Election of Grace he had given him out of the World? and excludes the World? And what else means Paul, when he makes Regeneration as it were an actual putting us in possession of Salvation? He hath saved us by the washing of the new birth, saved us and called us with a holy Calling; by this Calling whereby we are made holy, given us possession of Salvation in the beginnings thereof.

[Use 1] The more strange is that conclusion maintained by Papists and others, that Sanctification is incident into very Reprobates; that Cast-awayes as well as GOD'S Chosen are partakers of the renewing of the Holy Ghost.

Mee thinks then it must be, they are truly and really united unto Christ; for how else partake they his Spirit to sanctify them? Are they sanctified that have not his Spirit? or have they his Spirit that are not members of him? or else is it true that Sanctification is a privilege peculiar to the Elect? Thus think; other Graces as illumination, &c. they may partake that are not knit unto Christ, a disposition to Sanctification may be vouchsafed unto them: they may have it in fieri, not in facto esse. The truth or rooted soundness thereof, how can they partake? since they partake not the Ointment of our AARON, that are scarce his excrements; nor so near him as the skirts of his clothing. And if any passages of Scriptures seem to sound another way, and to term them sanctified; they mean, First, sacramentally. Secondly, or putatiuely. Thirdly, or at most by way of disposition.

[Use 2] This Ground therefore let us hold firm, that truth of Sanctification falls into no Reprobate; is the peculiar privilege of God's Chosen. Can we thereout assume; that we are sanctified? the conclusion will follow firmly, therefore we are elected. The main difficulty stands in discerning our Sanctification; And is made so much the greater, by things so like and so near of kin unto it, that without exact skill it is hard to cut a difference. Two things there are especially, Cognatae sanctitati. First, is Ciuilitie, or as we commonly term it, civil honesty: The second, Grace restraining. It may be they differ only as the cause and the effect; Ciuilitie, as some think, being the fruit of restraining Grace: let us yet distinctly inquire of them, and their difference from true Sanctitie.

Betwixt Ciuilitie and Sanctification observe these differences.

First, Ciuilitie is oft wrought by mere moral education according to natural principles, without any knowledge or so much as desire to be acquainted with the Word of God. So see we many, following that rule of the Law of Nature; What thou wouldst not have done to thee, do not thou to others, careful of common honesty in matters of contract and traffic with men, living in obedience to Civil Laws, restrained from Drunkenness, Whoredom, and the like Enormities; though utterly unacquainted with the Word of God.

Sanctification, though it incline to careful observance of the same duties, yet not by Aristotle's Moral Precepts, but by the Word of God. And this we may boldly say, A civil Christian observing these duties without knowledge of their Iniunction in the Word of God; is as far from Sanctification as were Heathen Moralists; since they also out of some grounds performed like duties.

Secondly, If usually it is observable: Ciuilitie stays, if not only, yet principally in duties of the second Table: where the light of Nature is clearest. For matters of Piety, if any be observed, it is but ceremoniously, and so far as they tend to preserve credit and esteem of moderate men, in those societies whereof they are members.

True Sanctity as conscionably observes duties of Piety, as of Justice, and Charity, and is as careful to give unto God the things that are God's, as unto CaeSAR, and Neighbor what belongs unto them.

Thirdly, Ciuilitie stayeth for most part in Negatiues, in abstinence from evil, thinks it Charity enough, not to impair the wealth of the Neighbor; though his estate be not supported by any work of Liberalitie and Mercy.

In Religion, sufficient it seems to profess dislike of Popery, though they be utterly ignorant in Rudiments of Orthodox Faith, & grounds of pure worship of God.

True holiness teacheth not only to eschew evil, but to do good. And though it know Abstinence from evil a necessary branch of Christianity, yet hath learned withal, that the life of true Virtue stands in action.

Fourthly, Ciuilitie reacheth not beyond the outward man, the Pharisees principle is known, Adultery in the fact is only forbidden: that in the thought and affection free.

Sanctification goes over the whole of the whole man, the whole Spirit, and Soul, and Body is throughout sanctified. And these are some differences twixt Sanctitie and Ciuilitie.

See if from the other Cousin, restraining Grace we may be able to discern it.

First, Restrayning Grace, if it be only restraining, hath in it painfulness; inward discontentment at the bridle, God puts into their mouths. GOD'S Word is Bands; his Law as Cords; as stomakefull Horses are kept in with the bridle, yet some at the Bit, that restrains them: So

The heart truly sanctified, is desirous to be restrained; yea, if it were possible, to have inclinations to evil utterly abolished. This they count their misery, not that flesh is bridled, but that it hath so much liberty to rebel against the Law of the mind.

Secondly, Men restrained only, not sanctified, desire to extend their liberty as far as possibly may be, with any color or show of lawfulness, the thing once yielded lawful, they seem niceties not to be stood upon, to inquire after expediency, or with what limits and bounds they are lawful in action. Those Scriptures and Preachers please best, that seem most to promise and permit Liberty.

A man truly sanctified, chooseth rather to subsist within his bounds, then in any degree to exceed limits of lawful Liberty: And is of his mind that said, It is better to live where nothing, then where all things are lawful.

Thirdly, No small difference ariseth out of the Grounds of their abstaining from evil, which in the restrained, are fear or sense of God's wrath; of Magistrates Sword, Infamie and the like. Sometimes, someone Master-lust which they desire to feed; are loath to cross, for whose sake they curb their other inordinate affections, that they break not out into outrage, as Augustine saith, the ancient Romans were restrained from Intemperance, Injustice, Covetousness, by that infinite Lust they had after glory and large Dominions; Caeteras cupiditates huius vnius ingenti cupiditate presserunt.

The sanctified man eschewes evil, because it is evil, and displeasing unto God, whose love he hath had so plentiful experience of: he fears the Lord and his goodness: trembles at his offense because of his mercy: The love of Christ, as it after a sort constraynes to duty, so restraynes from evil.

Fourthly, the restrained, when means of restraint are once removed, grow licentious, none more, as longing to quench their long thirst after evil: when there was no King in Israel, and the people left to do, every man what seemed good in his own eyes, then fall these bridled hypocrites, to unbridled lusts, Sodomy, Idolatry, what not?

The sanctified are a law unto themselves, as some expound the place. The Law is not given to the righteous; he needs it not as a bridle by the terrors of it, though as a Directer by the Doctrine. These are some helps to discern truth of sanctification, from the counterfaits of it in Ciuilians, and men restrained.

There is annexed hereto a second effect of their Ministry and power thereof; their full assurance, their much full assurance: Whereof? of the divine Truth of the Gospel taught them, by Paul and his Associates. They make it of two sorts, first, general: secondly, particular, of whether the Text must be understood, is a question. I think of both.

Where the question is, whether this vndoubtfull and full assurance of the Truth of the Gospel be peculiar to God's chosen: Thus I think we may resolve, by distinguishing the degrees of the minds assent in this kind, thus they are; the first is called commonly Suspicion, more fitly conjecture: a lighter inclination and propension of the mind to the Gospel, as possibly or probably true: the second, Opinion, • herein the mind is strongly swayed to think it true, but not without some fear of the contrary. Thirdly, the third they call Faith; a firm and vndoubtfull persuasion of the Truth of the Gospel: which also hath its latitude: not only in the point of adherence, but in this of assent. Here we read of 〈 in non-Latin alphabet 〉 , much fullness of assurance; in other places of an 〈 in non-Latin alphabet 〉 , little faith. Thus I think: Though the minds of Castawayes and unsanctified men, may be possessed with settled opinion of the Gospels Truth, and so convinced thereof that they are not able reasonably to contradict it; yet that riches of assurance of the understanding to the acknowledgement of the mystery of Christ, is peculiar to God's chosen. I may err, but these reasons sway me: first, It is wrought by experience and sense of the truth thereof. Secondly, imparted by the Spirit of God: It is the Spirit which testifieth, that the Spirit is Truth. Thirdly, the fruit of it, me thinks, euidenceth it, to wit, firm adherence and cleaving to the goodness apprehended in that Truth, such as that no violence of persecutions is able to remove.

As touching that other, which they call particular, it is so peculiar to God's chosen, that no Reprobate partakes in it: to riches and much fullness of assurance, few even of God's children ascend.

To further us to that general full assurance, these are helps afforded to God's children: first, the solid comfort and consolation this Gospel affords the conscience, pressed with sense of God's wrath due for sin. Secondly, that ravishing of the affections to love of this Truth, so strange and supernatural, that whereas there is scarce any antipathy in nature greater, then that betwixt man's heart in nature, and the Word of God; now a man is so affected with it, that the dearest blood is parted withal, rather then the least jot of the Truth of the Gospel. Thirdly, that change so admirable it works in the whole man, from sin to righteousness. These few Precepts of God, saith Lactantius, so change the whole man, and make him new, that you can hardly know him to be the same. A thing which Philosophy hath much labored in, but could never achieve. The utmost their moral wisdom reacheth unto, is this, it hides sins rather then removes them; Sapientia eorum vt plurimùm efficiat, non exscindit vitia sed abscondit. These effects of the Word of God, are more auayleable to work this fullness of assurance, then any testimony of the Church, however magnified by Papists; and to say truth, a great argument: but can an human testimony, being, first, variable: secondly, possibly erroneous, give full satisfaction to the mind that doubteth? Iudicent docti. And of these evidences of election thus far, out of Paul's appeal to his hearers hearts, for record of this Truth, occurs nothing, that I dare doctrinally deliver to the Church of God.

A Nother probable evidence which Paul followed in his charitable judgment, is here expressed; and sets forth their holy practice: The other before mentioned, were gifts of God seated in the heart; the manifestation of them is here explained. The particulars are three. First, their action, they were followers. Secondly, the patterns they imitated, us and the Lord. Thirdly, the thing wherein they imitated, or as the words may be also conceived, the Antecedent, or cause moving them to imitation, receiving the Word; which also is amplified and set forth to their commendation, by mention, first, of the cause naturally hindering, or opposite to receiving the Word, in much affliction. Secondly, by the manner of it, with joy of the holy Ghost.

[Obser.] From the coherence and scope of the Text, ariseth this observation. It is something savoring of Grace, and no less then supernatural, to turn the apish inclination of our nature to imitation, to the conversation of the Saints; and to make choice of them for our patterns. The complaint is ancient in Seneca, that commonly men live not ad rationem, but ad similitudinem: And as beasts, follow the drove of foregoers, non quâ cundem est, sed quâ itur: plausibly we think best, what is received by common consent, and whereof we have most examples; that error the Heathen noted, though the cause thereof he knew not, nor observed all: Through the vicious disposition of our hearts it is come to pass, that the worst examples have our greatest allowance, and good things therefore seem evil, because practiced by good men. It argues some change of our hearts natural temper, to choose out best men to be our precedents: Besides, consider we, first, the natural enmity between the two seeds. Secondly, how despicable the persons of God's children are in the eyes of the world. Thirdly, the common esteem of their holy courses amongst men in the flesh, censuring them as madness. It must needs be acknowledged something more then nature affords, so far to honor the Saints, as to choose them for patterns, and so to prefer in judgment their conversation, as to addict our selves to walk in their steps.

To which if we add consideration of the lot of God's Saints, and the hard terms they undergo that undertake their courses, in contempt and other heavier afflictions: It is apparently supernatural to vow our selves their followers. What carnal man befooles not Moses his choice, preferring the afflicted estate of God's children, before all the preferments PHARAOES Court could afford him? and who rightly judging, confesseth not, Grace wrought this wonder?

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

And were followers of us, &c. In their fact considered apart, is observable our duty: Thus to honor the Saints living and dead, eminent in gracious practice, by following their holy example. Therefore said JAMES, Take the Prophets for example of patience. PAUL claymes to himself this honor of imitation: chargeth God's people to afford it to their Pastors.

The Lord hath dealt mercifully with us, in providing us all helps convenient for our salvation. Two senses there are of learning, sight and hearing; they are neither of them without their means of instruction. As to our hearing he hath furnished us with Pastors, to feed us with knowledge and understanding, and given us in our Temples, as to Jews in Wilderness, the voice of Criers, Prepare the way of the Lord; so to our sight he hath laid open the book of Scriptures, the great Book of his Creatures, wherein the rudest may read his power and wisdom in plain Characters written; the practice of his Saints whose conversation we may see, tracing out unto us the way that leads unto life: therein providing, not only the honor of his eminent Saints: but our instruction and encouragement to sanctity, for these reasons especially: first, knowing how naturally we are addicted to imitation; and how examples more move then words, as Bernard said, Ualidior est operis, quàm oris vox: In this he would not be wanting unto us; that if we will needs be imitating, we may have such patterns, as shall not miss-lead us into error. Secondly, besides, lest any should be with opinion of insuperable difficulty in the duties, discouraged; he hath sampled us with men of our own mould, subject to like infirmities, that in the harshest amongst Christian offices have gone before us: In so much that the duty cannot be named, so harsh to flesh and blood, wherein his Saints have not gone before us. That I think may well be numbered amongst the most difficult, to take up our Cross and follow Christ. Can we name the Cross that some of the Saints have not comfortably endured? It is hard, you will say, to part with goods: there were that suffered that spoil with joy: hard to exchange hopes of advancement for rebukes. It is chosen willingly by Moses, and counted honorable. Too much to leave Country, and Kinred, and Fathers house: Did not Abraham so? Hardest to leave life, especially by violent torments? what death can we think of so full of shame, or torture, but hath been endured by the Saints of God? so fatherly hath the Lord provided for our benefit, in providing this honor for his Saints.

[Use 1] This honor we willingly afford the Saints, to make them our precedents, and patterns in holy practice, or if there be any other, of due praise, and commemoration of their virtues. It sufficeth not Papists; but they style us sacrilegious, because we give them not God's honor of invocation: though Augustine long since delivered it for a rule: Honorandi sunt propter imitationem, non adorandi propter religionem. And can they be more dishonored by any means, then by being made Idols?

Judge in yourselves whether more dishonor them; we by denying them Invocation, which we know, they desire not; or Papists, by refusing imitation, which God hath allowed them. There never was Saint that practiced rebellion, or attempted insurrection under any pretence, against the Lord's Anoynted. God forbid, saith DAVID, that I should lay hand upon the Lord's Anoynted. Preces and lachrimae were wont to be armor for Saints, against Tyrants. Those Saints were Novices; herein no precedents for our Catholics: for following their examples they will be pardoned, and will make them amends by invocation. It calls to mind their Predecessors the Scribes and Pharisees: forsooth, they would re-edify the Sepulchers of Prophets, but yet were murderers of the Lord of Prophets.

[Use 2] We are fallen into an Age apish enough, and full of imitation: the choice of patterns I would Prudence might make. But that Argument from multitude, which Seneca thought proved the thing naught, we count demonstrative for goodness, and think our selves safe if we follow the Droue, though it be in praecipitia. Great men, said ELIHV, are not always wise: yet to our people they seem good; best patterns to be resembled. For Saints commended to our imitation, we give their practice the praise; admiring their sanctity, but preferring in imitation the impiety of the mighty.

Sarah commended to our women's imitation for modesty and gravity in attire, shall have her commendation: But any light-skirt Dame, or Courtly Herodias shall rather be imitated. Fashions in apparel, though never so foreign, and almost monstrous, which nothing but fashion can make us think seemly, yet because in fashion with Gallants, Christian women must follow. For shall they be singular?

Bernard in his time to one so objecting, Hoc faciunt eum quibus habito: I must do as others or else be noted of singularity; Propterea, inquit, exi de medio eorum, ne aut in vrbe notabiliter viuas, aut exemplo pereas aliorum: what do you that profess God's fear in such society, where either sanctity shall be counted singularity? or examples of evil followed, drown your souls in perdition? or why labor you not rather to draw them to your gravity, then run after them in vanity? Let them see your good works and imitate you, at least forget not whose Precept it is, Fashion not yourselves to this world. And of their fact and their inferior pattern thus far.

It is not impertinent here to add that inquiry, how far Saints practice may be our pattern: And how far their example warrants or binds us to imitation.

Their actions admit this Distinction: First, some of them are noted as sinful, wherein they bewrayed human infirmity: these are spectacles of natural frailty, not examples for like practice: they are written for our caution, not for imitation: in part also to prevent our discomfort, as AUGUSTINE, Vt ne{que} iusti in superbiam securitate extollantur, nec iniqui contra medicinam desperatione obdurentur.

[Use 2] A second sort were done by virtue of special dispensation: So Abraham attempts to slay his son; so Israelites rob Egyptians. It is no warrant of cozenage to any man: for the general rule binds us, Owe nothing to any man but love, and it is a mark of the ungodly, to borrow without conscience of paying again.

To this kind may be annumbred, First, what they may be presumed to have done by special instinct, though we read it not: secondly, as ELIAS in calling fire from heaven; PHINEHAS in slaying the Adulterer; SAMSON in avenging himself on Philistines with his own death, of which fact, saith BERNARD, Si defenditur non fuisse peccatum, priuatum habuisse consilium indubitanter credendus est: Dispensations stretch not beyond the particulars to whom they were given.

[Use 3] A third kind they did by special and extraordinary calling. As Abraham leaves his Country for Pilgrimage in Canaan; as John the Baptist professed a kind of Eremitage Is not the inference pretty? therefore Pilgrimages are satisfactory: Eremitage a state of perfection.

[Use 4] There is a fourth kind, occasioned by special necessity of Times, or apparance of scandal: so primitive Christians had all things common. PAUL makes his hands minister to his necessities. There is no footing herein for Anabaptistical community, nor necessity laid on Ministers to use manual labor, except where cases and times are like.

[Use 5] The last sort, which are principally, if not only written for our imitation, were their practices according with the general Law moral, as those of Patience, Humility, Meekness, Obedience, &c. herein is our bond of imitation, Quid multa? The Apostles self hath set us our line, of us and of the Lord.

[Obser.] Christ then is the pattern of patterns, the rule and measure of all examples. Therefore Paul to his Precept, Be followers of me, sets this limit, as I am of Christ. In him as the gifts of Grace were transcendent, so their exercise supereminent; he errs not that follows Christ as his Precedent, in anything wherein he is commanded imitation.

Are then all Christ's actions to be imitated? Thus distinguish them: First, some were of divine virtue, as his works miraculous. Secondly, some of divine prerogative, as his sending for the Ass and Colt without leave first asked of the Owner. Thirdly, some Mediatorie. Fourthly, some Moral. Fifthly, some indifferent and incidentall. The three first sort no man may attempt to imitate: his moral acts were they wherein only he intended to give us example, whereto only he hath tied us to imitation. Compare Matth. 11.29. 1. Pet. 2. &c.

Of his actions, yea gestures indifferent, circumstantial, incidental, we have questions hotly disputed. His gesture, especially in the Sacrament, we have pressed with might and main, and laid on us by some, with as great necessity, as his moralities of Patience, Meekness, Humility, Obedience. Me thinks then they should be able to prove within compass of those things, whereof Peter saith, He gave us an example that we should follow his steps: to urge anything supra statutum, as simply necessary, is to urge superstition: to yield to anything supra statutum, as simply necessary, is to yield to superstition. Let them take heed that thus press this gesture upon our consciences as necessary to be imitated, they incur not crime of superstition, from which they would seem to be most abhorrent.

Are we bound to this gesture, so that to use any other, is sin? Yes, say they: then either because it was amongst Christ's moral acts, wherein he hath commanded us to imitate, or else by virtue of that Mandate, Hoc facite, Do this. A third member when they assign me, I will take notice of. But neither was it amongst his moral acts, wherein he hath commanded us to imitate; nor is it comprised within his Mandate, at the institution. Ergo.

May we number it amongst his moral acts? we must then show what Law of God, virtually at least, compriseth this Conclusion; Thou shalt sit at the Sacrament. And again, in religious moralities it is unlawful to do aliud or aliter, other thing or otherwise: why then stand they? yea, why sit they? why lean they not one in the bosom of another? or how dare they in the least tittle swerve from their pattern?

Comes it under the Mandate, Hoc facite? then is it amongst the Sacramentals of the Supper. For (hoc facite) compriseth not Circumstantials, but Sacramentals. Is it Sacramental? where is the signification it hath of any act of God to us, or of us to God? Sacramental actions all whether of the Minister, or Receiver, have their mystical resemblance and signification.

These eager spirits have much haunted me; the ghastliest Argument they ever put forth to affright me withal, hath been this, from the example of Christ. And though I never heard it urged, but where the Answer hath made it totter; yet never could I sway with any Minister, or other I have dealt withal, as to make him forgo his hold thereon: for in their Logical Disputes it is no absurdity, to deny the Conclusion.

I will truly acquaint you with the several manners of urging. The first paper is thus: That gesture that Christ and his Apostles used at the time of the institution, is to be used of us at the time of receiving the Supper. But the gesture of sitting is that gesture which Christ and his Apostles used at the time of the institution: therefore must be used of us.

Formally enough. But when I wonder, will they prove their proposition? that we are bound to use the Gestures, Vestures, other circumstances of first administration. And where appears that Christ or his Apostles sat, as we call sitting?

And why may I not thus reason? What Vesture Christ used at the first administration, is to be used in ours. But a seamless Coat was the Vesture which Christ used at the first administration. Therefore is to be sed of us. I dare say the Argument proceeds as firmly for the habit, as for the site and position.

The second paper thus. To swerve from the imitable example of Christ, is a sin. Not to sit in the act of receiving, is to swerve from the imitable example of Christ, therefore not to sit is a sin, & per consequence, to sit a necessary duty.

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

This man explains himself; distinguishing betwixt his works miraculous, and others, and by imitable understands that wherein it is possible to resemble him, belike them, we must gird our selves with a Towell, and wash our people's feet before our administration; for so did Christ; and his actions is not miraculous, but possibly imitable. Yea, of this act he saith more then ever he said of his gesture. If I your Lord and Master, have washed your feet, ye also ought to wash one another's feet; for I have given you an ensample, first, that ye should do as I have done to you. And I marvel these Apish Imitators, in this action which he calls exemplary, secnodly, whereof he saith it ought to be done in imitation of him, think not themselves bound, whereas in the gesture they acknowledge a bond, though by no probability of Scripture, they can prove it exemplary, or with an ought to be done, pressed upon the Conscience.

To put end to this enquiry; Give me I pray, a true reason, why, his gesture in preaching, binds us not to imitation, as well as his gesture in the Sacrament. My memory may fail me; but I know not, that it is ever recorded, Christ taught in any other site then sitting. That he sat down and taught his Disciples, I read; that he stood, I read not; a true difference between these in this point of necessary imitation, I would fain hear.

The rite and outward form of Baptism used by John, whereto also our Savior submitted himself, was not sprinkling, but going down into the water; why are we not strictly bound to this imitable example of Christ and his Fore-runner? and yet must think our selves bound to his gesture in the Supper?

Lastly, let this, though it may seem a nicetie, be taken notice of; that in this question they change the very predicament where the inquiry lieth. To speak properly and exactly, sitting is not in the predicament of Action, but in that of site and position. And whereas in matter of imitation, the Actions of Christ fall only into inquiry, they divert the question to his site and position: qua fide? And why should we not urge the quando, and vbi, and habitus of Christ's administration from his example; as well as his gesture? Thus far of that question occasionally; out of a desire, if it be possible, to give satisfaction to the scrupulous, in as much as concerns the Argument from Christ's example. This is the rule; The precept of imitating our blessed Savior, is limited to his actions, not extended to his gestures; Among his actions, to those that were moral, not to circumstantial, or incidentall.

The last particular in the Text remains, having received the Word. These words at first sight I conceived to express the special matter wherein they imitated: And propounded the question, how in receiving the Word, they might be said to imitate the Apostle and our Savior; considering, their employment was rather in delivering the Word by preaching, then receiving thereof by attending to others. And thus resolved. There is a kind of oblique imitation of Christ and his Saints; suppose when men apply the virtues exercised by Saints in their callings, to works that concern them in their place. As, Fortitude and Courage Christ and his Apostles manifested in preaching the Gospel: This people in preaching used not their Fortitude; but in receiving and maintaining the Gospel expressed like Courage. The same Graces they are that all Saints exercise, yet as their callings are distinct, so are the employments wherein they use them. The same Diligence, Fidelitie, Courage, all God's people in their places and callings exercise: though the acts wherein they are exercised, are as their callings, distinct. Suppose then thus, that in receiving the Word, this people were Imitators of Christ and their Ministers; because what Courage, Constancy, Resolution they shown in preaching, these expressed in entertayning and maintaining the Gospel. And this kind of imitation we may use in the extraordinary actions of the Saints. Abraham at God's command is ready to sacrifice his son. In the particular, thou mayst not attempt to imitate; yet learn from Abraham's example; think nothing to dear for the Lord that he shall call for.

Yea, in this kind, worst men may be our patterns, Children of this World are wise in their generation, to provide against time of necessity; be thou as wise to provide for everlasting Tabernacles, by liberal dispensing the unrighteous Mammon. The Devil, said Father Latimer, is a diligent Bishop never idle in his Diocese; if we learn not of God, for shame let us learn of the Devil to be watchful and painful in our charges.

Thus then; by review of the Text, me thinks I see the Apostle desiring rather to express the Antecedent, or moving cause to this imitation; It was their receiving of the Word: After they had received the Word, they became followers of Christ and his Saints. The note thence is this:

[Obser.] We may never expect reformation of the people after God's Image shining in his Saints, till such time as the Word finds admittance with them, how can we? this being the truth whereby they are sanctified: The mighty weapons whereby high things, and thoughts are captivated to the obedience of Christ: That two-edged Sword, that pierceth to the discovery, prevaileth to the killing of our corrupt inclinations. That vehiculum Spiritus, by which all grace is conveyed into the heart.

Of receiving or admitting the Word of God, there are five degrees;

First, when it is so far given way unto, that men are content to give it the hearing, though without care or regard to be acquainted with the Mysteries it reveals. Accordingly we see it vanish as a confused sound into the air, so that though there be line upon line, precept upon precept, here a little and there a little, yet never descends it so low as the understanding, to work so much as speculative knowledge of that it teacheth.

Secondly, when from the ear it passeth to the understanding, and the mind conceives the sense which that sound presents unto it.

Thirdly, when the mind is so far prevailed withal, that it assents to the truth of what it understands.

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

Fifthly, when the heart and conscience give way to the prescripts thereof, and suffer it to sway them to obedience, receiving it into an honest and good heart, and bringing forth fruit with patience: In these steps of receiving and admitting the Word, degrees may be distinguished, these generals only, I commend to be meditated, as amongst Hearers we shall easily see them exemplified, subordinate they are all each to other. Subjection of Conscience requiring the wills persecution of the conceived goodness of the Word. Persecution, Faith of the truth and goodness: Faith, Knowledge; Knowledge attentive Audience. By these steps is wrought that reformation of God's people, after his Image shining in his Saints.

[Use.] My hearts desire and Prayer to God for his people is on this occasion, that he would open their hearts to attend to what God Word speaks; and so to attend, that it may dwell plenteously in them, ruling in their hearts, as the Centurion in his house; then might we expect Righteousness to flourish out of the Earth, and abundance of Peace so long as the Sun and Moon endureth. But so long as that is true of us, that the Lord complaynes of by Hosea: He hath written unto us the great things of his Law, and they are become a strange thing unto us; whiles we turn our ears from hearing the Law, and scorn to have conscience controlled by the Word of God; I shall never wonder to see Christians become Pagans in their lives; so far from the lives of Saints, that Heathens in comparison may seem Saints to our people. Labor there hath been much for reformation amongst us; he is blind that sees not the labor necessary; the error is only in the things to be reformed; which would GOD we did not so limit to Rites and Ceremonies, that they forget the more necessary in life and manners. Audacter dicam; our Ceremonies cannot be half so Popish, as men's lives are Paganish, neither savors our Church of Superstition, but some of our people strongly of Atheism and Irreligion. What marvel? when as the Word of God hath scarce come, so much as in a confused sound, into many corners of the Land; and even to this day they have seen the misery of Israel to be without a teaching Priest. High time it is for IEHOSAPHAT to disperse Levites into the Cities of Judah, before Atheism quite ouergrowes; I should then hope through GOD'S mercy, to see our people walk as becometh Saints; And never think Saints dead, whiles I saw their practice revived in our people.

There follow amplifications of their fact in receiving the Word of God; first, by the hindering cause of entertayning the Gospel, which with holy resolution they learned to contemn, and on hardest terms received the Word, in much affliction: That circumstance adds much to their commendation. The rule is true which this Text occasions us to take notice of.

[Obser.] Christian practices are never m ••• commendable, then when they are holden against impediments. In days of ease what Hypocrite gives not way to the Gospel? the Encomium of Disciples is, to abide by Christ in his temptations. The Glory of the Angel of Pergamos is this, that dwelling where Satan's throne was, in days when ANTIPAS God's faithful Martyr was slain, yet he had not denied his Name.

Truth is, what comfort hath man in any duty, till in it he may see something wherein he goes beyond an Hypocrite? what Persian so profane, that becomes not a lew, to enjoy their freedoms and perogatives; with hardest terms to entertain the Gospel? The Gospel with persecutions, is the privilege of Israelites indeed.

The Argument is strong for Job's uprightness against Satan's cavils, when the fence removed, which Satan suggested to be the hold-back from Blasphemy, he still continues in the fear of God. To love naked Piety, is no small sign of integrity; how much more to embrace and harbor persecuted Religion?

[Use.] Our Touchstone let it be for trial of integrity, we have most of us given the Gospel entertaynment so far, as to become Professors and Hearers of it: no marvel: the times are times of peace; and with us it is justly matter of infamy and penalty, to deny it audience. But think you if the Lord should send his fiery trial amongst us, as to our forefathers, he should find faith on earth, love of his Truth in our people? how many have we mincing the matter, and setting the Lord his limits in matter of Religious Profession and Practice? so far as may stand with their reputation, so far are they for the Gospel; but what if thy Credit and God's Truth come into balance? shall thy Reputation sway more then love of the Truth? Gadarenes, I dare say, had as much truth of Religion as thou. Some Pharisees more; whose defect yet is noted in this, that they loved the praise of men more then the glory of God. What should I speak of those whose professed resolution is, to burn for no Religion, which is to say, they are of no Religion; stark Atheists in life; their Religion mere Policy, a serving of Times rather then of the Lord; for whom is reserved the blackness of darkness forever?

A second circumstance of their fact, amplifying their praise, is the joy they felt and manifested in receiving the Word, with those harsh conditions it was tendered unto them; in much affliction, with joy of the holy Ghost.

[Obser.] In our passage to the particular amplification of their praise, me thinks I see offered to our notice, Difference of ranks amongst men, giving way, and entertaynment unto the Gospel. First, in the first we may range our Temporaries, or rather Temporizers; that seeing they sail secundo flumine, all things running current for the Gospel, are carried full sail to the profession of Faith; whom yet the least note of reproach, even Thou art of Galilee, makes ready to deny and abjure the Truth.

Secondly, farther they go, whom reproaches, the least afflictions, daunt not: and yet when the least spoil of goods, or hazard of liberty comes toward them, as Paul's Associates, forsake us, betray, as much as in them lieth, the cause of Truth.

Thirdly, there are, Paul intimates, amongst hypocrites, some half-Martyrs; in much affliction receiving the Word, much, first, for variety, Secondly, for greatness, Have ye suffered so many things in vain? If I give my body to be burnt, and have not love: his Hypothesis puts nothing; yet half intimates, conviction of judgment may be so strong for truth, the terrors of the Almighty so forcible with Conscience in some Believes, that death may be submitted unto, rather then the Gospel denied; by such as whose hearts were never warned with love of God and his Truth; how tremblingly, and with what grief of heart, suppose ye, come such to suffer, whom fear only of greater torments succeeding death, in case of denial, makes to swallow up inferior fears of bodily tortures, and constant in auowing the Truth?

Fourthly, yea, amongst Hypocrites, may be found men ambitious of suffering, joying in the Truth, in afflictions, perhaps for Truth sake: that Hypocrites joy in the Word, our Savior is witness; The Lord by Ezekiel tells of some, to whom hearing of the word taught by the Prophet, was as melodious Music: The novelty perhaps affects them, as Athenians, or the deep Mysteries, as curious scioli; or the promises mistaken to be absolute, as Carnal Libertines. Why, not afflictions also for Truth, as Mercenaries in respect of the rewards promised? or as seeming pledges of sincerity, as men willing to be deceived; or as means to procure fame of constancy and courage, as ambitious? Certainly, Paul more then intimates, that such feel the powers of the World to come; As the desire of beatitude is natural, though what it is, or how attained Errors are infinite: so the knowledge and faith of true blessedness, may work marvelously in men unregenerate: and after a sort sweeten afflictions unto them, out of natural grounds: such as are, desire and hope to have share in heavenly happiness; at least out of carnal ambition, to leave behind them fame of constancy and Martyrdom in the Church; as Heathens out of like desire to be immortal in the mouths of Posterity, devoted themselves, and ran headlong into the jaws of death, to be enrolled amongst the Fathers and Tutors of their Country.

Fifthly, where then lies the point of this people's commendation? that they received the Word, First, in affliction. Secondly, in much affliction. Thirdly, with joy. Fourthly, and that of the Holy Ghost; so is that joy termed, that is ministered by God's Spirit; and thus differs for that natural, carnal or secular joy of Hypocrites under the Cross. The grounds of it are spiritual; such as are, First, that Christ and his Grace shall be magnified in us. Secondly, that good that comes to the Church of God by our sufferings, as, First, confirmation of weaklings. Secondly, occasioning aliens to inquire into the cause of truth, and after a sort preparing them to embrace it. Not, but that the joy set before us, and the hope of immortality, furthers our joy in afflictions, and sweetens to GOD'S Saints, the sour of the Cross; but that they see some further good, which more or as much affects them, as their own comfort and salvation.

[Use.] The large application of this point I spare, as half impertinent to these days of Peace: wherein taking up of the Cross to follow Christ, is amongst those duties in casu, which it sufficeth us to perform, praeparatione animi; in the readiness of mind: howbeit it shall behooue us to examine how we stand resolved, in case the Lord should call us to suffer for his Name; and how grounded our resolutions are. How we are affected in the petty persecutions of Ishmael, the only trial almost any of us are called to endure. Cushites how many are there amongst us? alike minded for Religion, as Cushi in matter of Politie. Their wisdom is to join themselves to the prevailing side. Madness they think it to die for any Religion. Subordinate Religion, and all to Policy, making it a very Pedissoqua, a Lackey to their Covetousness, Ambition, Epicureanism; yea, measuring truth of Religion, by more or less avail, to compass their projects of prosperity; as if Christ had changed his Cognisance, and the Cross were no longer the Badge of a Christian: but temporal felicity the surest mark of the Church.

What should I speak of our murmuring under the Cross? and quarrelling at the dispositions of GOD'S Providence, as if that endless Wisdom had been over-seen in ordering us by tribulations to enter into his Kingdom. A Strawberie way to Heaven had been much better: and the green Meddow in Cebes his Table, then these thickets of bushment, and ascent of craggy Rocks that lead to virtuous happiness.

I confess, we have many ambitions of suffering; joying in tribulations for the Catholic Cause, and that, which some call, the cause of the Gospel. Who maruels? when they have thē sweetened to the sense of carnality, by them their portion is made fat, and their meat plenteous. Prisons they find affording more means of enlarging their Temporalities; then houses of greatest freedom; or Pulpits of largest Elbow-room. In none of these find I a sample to this pattern; yet are there, I doubt not, but can say they joy in tribulations, because they see glory comes to GOD by giving testimony to his Truth; and good to his Church by confirmation of weaklings.

[Obser.] The particular now follows: In much affliction with joy, &c. So true is it, that God's Word received with an honest and good heart, brings with it sweetness enough to digest all the sour and bitterness of afflictions that attend it; compare, Psal. 119.50.

[Use.] And oppose it to the delicacy of flesh and blood, and that scandal of the Cross, deterring many after conviction to embrace the faith.

[Obser.] Note herewithal, the difference betwixt afflictions for sin, and persecutions for Righteousness: those are justly Deboras; these seldom or never want their comfort; usually are attended with joy and rejoicing. As our afflictions abound, so also our comforts, if not in sense, yet ever in the cause.

How many causes of Joy bring they to the soul!

First, we are hereby conformed to the Prophets and righteous men that have gone before us: yea, to the Prince of our Salvation.

Secondly, they are pledges to us of our choosing out of the World; and of our walking with a right foot to the Gospel.

Thirdly, of our more then ordinary Grace we are in with our God, when he chooseth us to be his Champions.

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

Fifthly, yea, work to us after a sort that invaluable Crown of Glory.

What coward may not this encourage to resolution under the Cross? his comforts are proportioned to his afflictions. God's love is never more plentifully shed abroad in our hearts, then in our afflictions for righteousness: to say truth, what should dismay us? Is it love of ease? that is carnality. Doubt of success? that is infidelity? suspicion of weakness? we know who hath said, his Grace shall be sufficient, and he perfits power in weakness.

Provided always, as Peter gives the caution, or cause of suffering be good; If we suffer as evil doers, if but as busibodies, what thank, or what comfort have we? if for the Name of Christ, happy are we: the Spirit of the glorious God resteth upon us. It is not the pain, but the cause that makes the Martyr, said the Martyr Cyprian. Not to be reviled, or imprisoned, to lose liberty, living, no nor life, sorts us to Prophets, that were before us; except perhaps Priscillianists, and Donatists, and Trayterous Jesuits, may be thought consorts of Prophets, but to suffer, as Prophets, for Righteousness. I know some men ambitious of suffering; I advise them to provide that their cause and calling too be warrantable. I cannot else warrant them comfort in their afflictions. I should tremble at the cross laid on me for sin; and be jealous of my strength, yea, in the best cause, where I had needlessly thrust my finger into the fire, yet would hope of issue to be given with the temptation, where I see good cause, and calling to suffer, for I know Him faithful that hath promised.

T HE connection framed by others I motion not, thus I conceive, the Apostle amplifies their faith and patience by the measures thereof: such were their proceedings therein, or rather such the specialty of God's favor in the distribution; such, that though they came after others to Christ, yet became they presidents to their precedents; so richly endowed, that it might well beseem their Ancients to make them their patterns. The amplification stays not there, but adds mention of the Churches whom they had out-stripped; All that believed in Macedonia and Achaia. And because it might seem strange, the notice of a Church so newly planted should so far be divulged; a greater wonder Paul mentions, no wonder but truth; In every place where he came, heard he report of their Faith, though further remote then Macedonia their Country, and their Neighbor Region Achaia.

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

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

In Religion it should be, who may go foremost. That was the blessed state of John Baptists times, the Kingdom of heaven suffered violence, and the violent took it by force, it was who might throng first in for a share in the Gospel. As Soldiers at the surprizing and ransacking of some wealthy City, where the prey is made free, strive who may come first to the spoil; so was it in John's days, for this rich treasure of the Gospel; so should it be now. S. Paul for common gifts, gives charge to strive that we may excel. And weigh these Reasons.

First, good and evil things have their measure of gradual quantity according to the greatness of their effects. An evil thing the more it hurts, the more evil it is, and more damnable in the Ring-leader. A good thing, the more it profits, the better and more beneficial to the first beginner: It much amplifies the praise of Corinthians compassion, that they were so forward, because their zeal had provoked many.

Secondly, God hath pleased for our encouragement in this kind, to expound us different measures of heavenly rewards, to be proportioned to our measures of grace and exercise thereof; that though none want his fullness, yet every ones glory is not alike abundant. The Disciple hath a Disciples reward: The Prophet, the reward of a Prophet: as discrepant in the measure, as is excellently the employment and work of a Minister, above that of a Hearer.

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

Thus hath the great God of heaven been pleased to excite our dullness; but behold a cursed modesty, nowhere more frequent then in gracious practice; we still look for a Leader that may first give the adventure, are both to be singular or over-forward in goodness. And they that in all other things like even envious emulation, in Grace and Piety love not to be emulous. In Riches whose covetousness desires not eminence? in honor what Haman would not be a transcendent? even in lewdness men strive for peerless excellency. It is a glorious style amongst Drunkards, to be King of Good-fellows: only in Grace, any modicum is thought sufficient; here only we fear a nimium, to be just overmuch.

Humanam dico propter infirmitatem, saith Augustine, paraphrasing that place; This preariseth the Apostle, as having more to say, had the people been able to bear it: for we owe more service to righteousness, then men use to afford unto sin: How happy were we, if the stream of our ancient desires and pains to sin, were carried in any measure of proportion to righteousness! But how just is the tax laid on us by our Savior, the Children of this world are more wise; more eager, more anything in their generation, then the children of Light!

It is true, I confess, which perhaps is the holdbacke, the best measure of sound grace is saving, the meanest place in God's Kingdom, happiness all sufficient: yet take this with you, he hath no grace in soundness that thinks he hath sufficient, nor shall he find any place in that house of so manifold Mansions, that strives not to grow and excel in Grace, and in the knowledge and obedience of our Lord and Savior.

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

[Obser.] So ofttimes it falls out that the latter in conversion becomes the more excellent in Christian practice: that it may have place here that our Savior said: There are first which shall be last, and last which shall be first. As in a race, ofttimes he that sets out last, outstrips the forerunner, and comes before him to the Goale.

PAUL last called to Apostleship, yet not inferior to the chief Apostles in measure of gifts, in labors much more abundant: DAVID vaunts not himself, but magnifies the power of GOD'S grace in his use of the means, when he professeth, he was become wiser then his Teachers, and of more understanding then they that were his Ancients.

[unspec 1] Reasons are, some in the foregoers, that cast them behind; perhaps, First, their high-mindedness and conceit, that they have already attained, whence issues neglect of means sanctified to their establishment and growth in Grace. We have seen Novices in Religion, Smatterers in divine Knowledge, presently become Teachers of their Teachers; scorning the Ancient style of God's people to be termed Disciples; they hear not to learn, but to judge, as Critics only and Censors of their Ministers; marvel not if GOD plague such pride, permitting them to decays: for his profession it is to resist the proud, and to add grace to the humble.

Secondly, withal they may be observed, for insolent and contemptuous carriage towards their Inferiors in gifts, and disdain, no less then scornful, towards them yet left in the power of darkness.

Thirdly and lastly, bearing themselves as men made perfect, and contented with that which they have already received; so respecting what they have come unto, that they forget pressing towards the mark.

[unspec 2] Secondly, in the After-comers thus:

First, the greater love of God seen in pardon of sins so long continued; whence issues greater ardencie of their love to God, and zeal to do him service. For they that are truly penitent, after they thoroughly have a feeling of their former sins forgiven, become more thankful to the Lord for his mercies all the days of their lives: they love much, because many sins are forgiven them. Experience hath oft found, the viler man before calling, and he that hath most earnestly persecuted the Saints of God, and the true Professors of the Gospel of Jesus Christ, in proof the most fervent, when God hath once touched and turned his heart.

Secondly, perhaps also that adds spurs to their progress, their late taste how gracious the Lord is, whom now they feel so sweet, that they think they shall never be satiate with the pleasures of his house.

[unspec 3] Thirdly, And the LORD, whose disposition this is, would show himself an absolute LORD of his gifts, bound to none, no not for good use of gifts received, save only by free promise, that also we may see the measures of Grace are in him absolutely to dispose, when as he gives to the last as much, perhaps more, then to the first.

[Use 1] What ever the reasons be, the thing we are sure is true, and have cause for our particular, many of us, to lament: inasmuch as the cause of our casting behind is so apparent in our selves. How many have we seen at first entrance into Christianity, peerless for piety, and strict care to depart from evil? now befooling themselves for that too much preciseness in moralities, and half of the mind, it was a delusion of the Devil. Once thinking, the best decking of womanhood, Meekness and Humility; now doting upon toys and garish trifles in apparel, repenting that ever they carried face of the Daughters of Sarah. Desirously embracing all opportunities of hearing, now, as Felix in his trembling, putting it off to their times of leisure; so that Novices and Petties in Christ's School, are become their betters in almost all gracious practice. I mention it, as PAUL, the power of his Apostleship amongst Gentiles, to see if by any means, I may provoke them to emulation, that they may recover their standing. Mee thinks they should scarce look on their Iuniors in grace, without this thought; How shameful is it for us their Ancients, not to hold pace with after-comers in gracious practice?

[Use 2] Learn not to insult over men as yet uncalled to state of Grace, and salvation: for, first, who hath discerned thee? Secondly, is not God able to graff them in? Thirdly, and they may prove thy Superiors in measure of gifts and holy practice: this people later in calling, become precedents to their Ancients in faith.

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

[Obser.] If we take the first sense, it offers to our notice the property and duty of all Saints, partakers of the heavenly vocation; desirously inviting others to fellowship of that comfort themselves have tasted in the Gospel: passionately speaks DAVID, Oh, taste and see how gracious the Lord is: with like affection see the Saints in new Jerusalem, provoking one another to seek the Lord. The woman of Samaria no sooner hath glimpse of Christ's Messiahship, but she is dealing with the men of her City to see and receive him: Like instances see John. 1.42, 45. Act. 11.19, 20.

[Use.] Like practice think by their examples commended unto us, enforced by how many reasons? First, Compassion should teach us to rescue them out of the fire. Secondly, the glory coming to the grace of God by their salvation. Thirdly, the benefit thence accruing to our selves, first, by increase of our own gifts: betwixt spiritual and earthly blessings this is one difference: in these, the more we impart, the less we reserve: in those, we lose not by communicating, rather by enclosing and concealment to our own private.

Secondly, our glorious reward in God's Kingdom becomes the greater. And it is the privilege of that heavenly inheritance; it is not straightened to any by multitude of enioyers. If we follow the other sense, this is the note: There is scarce a better mean to propagate the Gospel, and to fasten it on the affection of Aliens, then the obedience and sanctity of those that profess it. It is as the Odours of Christ's ointment, with the fragrancie thereof drawing affections. John Baptists austerity and reverend sanctity, draws out Jerusalem and the Region of Jordan to hear him: even Herod hearing his fame, desires to hear him; and in reverence of his sanctity obeys in many things. S. PETER attributes so much unto it, that by it, without the Word, Aliens, he thinks, may be won; preparatiuely at least, to think well of that doctrine, the fruits whereof they see to be so holy. And as nothing more obdurates Aliens in their infidelity, then the profane lives of carnal Gospellers; so scarce anything prevails more to work liking of the Truth, then the holiness of those that give it entertaynment.

Our duty is to walk worthy of our vocation, that we may adorn and win credit to the Gospel that we have undertaken to profess, at least so provide that the Word of God be not blasphemed by occasion of our disobedience. It is hard to say, whether Christians unreformed do more good by profession, or harm by their scandalous life.

To Aliens, I dare say, they bring more prejudice by their profaneness, in hindering their conversion, then they can procure good to God's Church, by their naked profession. At the building of the Temple under Zerubbabel, their Adversaries make semblance of helping forward the building, pretending that they also sought the Lord. Greater enemies God's people had none to hinder the proceedings of the Temple, then these coloured friends, that offered to put hands to their holy work. Neither know I any, whose courses are more prejudicial to the enlargement of the Church, then those hypocrites amongst us, that carrying show of godliness, deny the power of it in their conversation.

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

Papists lighting on like commendation given to the quondam Church of Rome, desire us to take notice of it, and thence would fain infer a necessity of communicating with their now Synagogue of Satan, for their Faith was renowned thorough the world: saith Paul any whit less of this at Thessalonica? yet how is the faithful City become an Harlot? miserum & fuisse foelicem: as miserable, fuisse fidelem.

[Object.] That they once had Faith, the Apostle gives testimony, and we may not think them Reuolts from that Faith, except we show Authors, Times, other circumstances of their defection.

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

[Object.] In other Heresies the originals and such like circumstances may be shown.

[Answ.] First, that is not universal. Secondly, a difference there is betwixt other Heresies, and those which Antichristianism draws with it in this respect. That is a mystery of Iniquity, secretly insinuating it self into the Church, under color of the mystery of godliness. Thirdly, the Authors and Times of their defection in most particulars, have been shown by our Divines; see Philip Mornay his mysterium iniquitatis. PERKINS his Problem. Century -writers euerywhere. We leave them, and proceed to our instruction by this Text.

Your Faith is spread abroad, that is, the fame of their faith, so gloriously manifesting it self by the fruits in their life: That though the gift of Faith be not immediately seen, yet makes it self evident by the fruits of it. Else James had never said, Shew me thy Faith by thy works: Suppose then these; First, Conversion. Secondly, Confession. Thirdly, Compassion, &c. Conceive it thus understood: First, of Faith confirmed. Secondly, out of temptation. Thirdly, in some fruit or other. Of Joseph yet a Nouice we find failing in the point of confession: but have reasons to think, his heart was in gracious measure purified, his life reformed: while temptation was upon him, of fear to be cast out of the Synagogue, much weakness he bewrays. Temptation once ouerblowne, and Faith confirmed, he shows more courage for Christ, then the chief of his Apostles.

How then may we presume they have Faith, in whom appear fruits of nothing, but grossest Infidelity? Timorousnesse, shall I say, to profess his Name, whom they boast to believe in? that might be imputed to the weakness, and infirmity of Faith, but cruelty towards God's children; yea, to the children of their own bowels; so insatiable addicted to intemperate Bowzing, Luxurious wantonness, all Uncleanness, that amongst Infidel Pagans is to be seen more care to provide for Families, more conscience to depart from evil. Faith, PAUL tells us, works by love. The Council at Jerusalem, purifieth the heart. Behold in these Boasters, such a faith, as neither fears God, nor reverenceth Man, nor goes so far as civility, or light of Nature, to purge the outward life from gross and notorious sins. Shew us thy Faith by thy works, or never make vaunt of Faith in thy heart, that by no outward evidence thou canst approve to the Church of God.

So that we need not to speak anything. It seems then, Paul's course was, where he came, to commend the faith and sanctity of the people, amongst whom his Ministry had been effectual.

Teaching us that, there is place in our Ministry for commendation, as well as for reproof, or exhortation. PAUL'S Epistles abound with Prayses of the Churches to whom he writes; and amplifications of their commendation by all circumstances. See 2. Cor. 8.2, 3, 4, 5. The great Shepherd of the sheep, the Arch Doctor of the Church, omits not the due praise of the Churches, whom he sharplyest reproves.

[unspec 1] First, It is an allurement tempered to the inclination of Nature; led with nothing more kindly then with commendation; how did Paul wind himself into the heart of Agrippa by this means? and drew him almost to be a Christian. See also Philip. 4.8.

[unspec 2] Secondly, It draws on others to emulation of like practice, through holy ambitiō of like praise in God's Church.

[unspec 3] Thirdly, There is something herein that redounds to the glory and praise of God. Commend Faith, in Charity, Obedience; what commendest thou, but God's Works in his Children?

In this kind ye may observe men faulting both ways.

[unspec 1] First, by flattery and undue praise, where is nothing praise-worthy, as also by forbearing reproof of palpablest sins. Pelagians, by Jerome's report, directing a Minister his carriage to the people, propound him this rule: Seruus Dei nihil amarum de suo debet ore proferre, sed semper quod dulce, & suaue est. A practice, saith Jerome, fitter for Heretics then for the Lord's Prophets; by such suauiloquentia, and fair speeches, Heretics are went to deceive the hearts of the simple. There is a time, saith Paul instructing Titus, to reprove sharply; and so that others also may fear.

[unspec 2] Secondly, There is another fault on the other hand, in like sort to be avoided; it is too much querulousnesse, for want of nothing, many times, but what in this life cannot be attained: exact perfection. In so much that every little blemish in the people, over-clouds their many virtuous parts, that no notice is taken of them to commend them. The great God of Heaven, that God of pure eyes, more readily takes notice of the least good thing to commend and reward it; then of smaller sins to reprove and punish them. The little goodness found in ABIIAH, amongst all the sons of Jeroboam, the Lord passeth not without mention, and recompense.

T HE words have this sum: they specify the evidences which the Churches followed, in giving to Thessalonians commendation of faith, they were two special fruits and effects of faith: First, conversion. Secondly, expectation and patient waiting for Christ to come from Heaven. Their connection is plain with the last clause of the Verse foregoing: we need say nothing in your praise; for they prevent our commendation. Their entrance into this Church, understand their first preaching of the Gospel, and the success thereof.

[Obser.] The points of notice are these. First, Conversion is an inseparable attendant and fruit of saving faith.

No fruit of Faith, (saith a new-fangled Teacher) but an antecedent and preparative thereto. Repentance goes before Faith. What mean you by Repentance? what by Faith? what priority or precedence understand you? in Nature or Time? The man's love to play with ambiguities; laughs at the rule. Qui been distinguit, been docet. Thus conceive. First, all Repentance presupposeth some Faith. Secondly, some Repentance goes before some Faith. Thirdly, saving Faith is in Nature before saving Repentance.

Of the first, Even legal contrition, which is this man's Repentance, though absurdly he define it, a sight of our misery, presupposeth some faith; who mourns or is cast down with the terrors of the Almighty, that believes not the sentence true pronounced in the Law, and applied to him? The people of Nineveh believed God, then humbled themselves in sack-cloth and ashes.

Of the second, This Repentance goes before faith justifying; that is before persuasion of God's love in the pardon of our personal sins. Yea, hath place in many, that perish in everlasting despair, as we have instance in Cain, and Judas, &c.

But if you speak of saving Repentance, Repentance, as Paul calls it, to salvation never to be repented of; you must then understand, that the gifts of Faith and Repentance are simul tempore; neither afore or after other: the acts and exercise of the gifts, may you distinguish a priority of Nature, which belongs to Faith: though the truth is, the exercise of both is so coniunct, that it is hard for the Christian in whom they are, to distinguish which hath the precedency in time; that it may have place here that our Savior hath, the Kingdom of God cometh not with observation, but as the Corn, grows up, man knows not how.

[unspec 1] First, And weigh but these reasons; Godly sorrow for sin, the cause of Repentance presupposeth Faith; persuasion of God's love, and readiness at least to pardon our sins. For can a man •• eve for the offense of God, as it his offense, without persuasion of God's love to him in Christ? some of ESAU his tears may drop from his eyes, that apprehends God only as a terrible Judge. Ingenuous sorrow and hearts grief is peculiar to them, whom God hath bestowed his Spirit of ingenuity, and Adoption, to seal them to the Day of Redemption.

Secondly, And see, whether all the fruits of Repentance [unspec 2] reckoned up by the Apostle, presuppose not Faith, and persuasion of God's love.

Thirdly, Why am I long to wash an Ethiopian? [unspec 3] whether is our union with CHRIST, or our Renouation first in Nature? Have we His Spirit to renew us, before we are made members of his body? or is this union wrought without Faith? For shame, gull not God's people with those Crudities of your addle brain; teach them the practice of Faith and Repentance; busy not their heads with these Niceties, that breed endless questions, rather then edifying in the faith.

My conclusion I resume; Conversion is an inseparable attendant and fruit of saving Faith. Conversion understand the turning of the whole man from all sin to all Righteousness. The whole man, Paul distinguisheth into these three members; the Spirit, Soul and Body; in all and every of these is this Change wrought; to speak 〈 in non-Latin alphabet 〉 , it brings man from hatred of GOD to love of God, from contempt of God to fear of God, from ignorance of God, to knowledge of him. So, from love of sin, to hatred of sin, from hatred of Righteousness, to love of Righteousness; from delighting in sin, to grieving for sin: from practice of iniquity, to practice of Piety, &c. Not only from sin to Righteousness; but from counterfeit righteousness to unfeigned Righteousness. There is malum opus, and malum operis; Evil works; and evil in good works. The Conuert puts away not only his evil works, but the evil that is in his works; the gross faultiness that, before Conversion, clave to his best works. Thus conceive, it brings a man from mere sins, to contrary virtuous practice: from an evil manner of doing good duties, to a form more holy. Suppose, First, from Seruilitie, to Ingenuitie; Secondly, from Formalitie, to Sinceritie; Thirdly, from Ciuilitie, to true inward Sanctitie.

[unspec 1] First, In mere Naturalists, is observed a servile kind of abstaining from evil only for fear of wrath, a mercenary kind of performing good duties; only for hope of reward. The same men converted, are swayed by love of God to depart from evil; fearing to sin not only for wrath, but in respect of God's goodness. Inclined to well doing, not only for reward, but for Conscience of duty, glory of the Commander, and thankfulness to his mercy.

[unspec 2] Secondly, In fleshly Hypocrites, is easily observed a form of godliness; none more formally frequent in Prayers and Sacrifices; nor seemingly stricter observers of New-moons and Sabbaths. Conversion so alters these Formallists, that they now more study to be, then to seem religious.

[unspec 3] Thirdly, Political righteousness was in some Heathens; is in some Christians unrenewed; wrought partly by natural Conscience, partly by civil Education. Sobriety and Justice they are observers of in a sort, for praise of men; that scoff at Piety, and study of true Purity in GOD'S Children. The heart once turned to God, feelingly accounts Ciuilitie dung and dross; and longs after experience of the virtue of Christ's death, to mortify the sins were formally restrained only; the power of his Resurrection, to quicken their hearts to newness of life.

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

[Use.] Our wisdom it shall be, by this fruit of faith to try the Truth of it, and in this trial, let eye be had especially to these two things: First, to the Captain or Darling sin; never think thyself a Conuert indeed, till the corruption that most swayed in thee before calling, grow specially loathsome and detestable unto thee. Secondly, next to thy grounds of departing from evil, thy manner of performing holy duties; By that said in the explanation, thou mayst direct thyself; whether thy fear of God be servile, or ingenuous; thy service mercenary, or son-like; thy Piety formal, or sincere, &c.

And of their act in general thus far; they turned: the Text further intimates, First, the terms of their turning; from what, to what they turned: from Idols to God. Secondly, the end or consequent of their turning; to serve God; where is subjoined a description of GOD, by two attributes, in opposition to Idols; the living and true God.

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

Answ. The most general and compendious description of an Idol strictly taken, is this. An Idol is a false god: The Antithesis in the Text applauds the description; God to whom they turned is the true God. Idols from which they turned, are thereby intimated to be false gods. So Paul elsewhere instead of Idols puts their Periphrafis; they are such as by Nature are not God's.

Idols are of two sorts: First, Creatures whether imaginary or real invested in God's properties, actions, or worship. Secondly, the true God falsely conceived.

Of the first, Thus understand, whatsoever it is besides the true God, whereto men ascribe Divine properties, actions, or worship, that is to them an Idol, or false god; there be that to Christ's human Nature attribute power to be everywhere present; to fill Heaven and Earth: his human Nature is, by this means, made an Idol; because, being a Creature, it is clad with that Divine Property, Immensitie. Scotus to Angels gives this power; without outward evidence or revelation, to know the secrets of men's hearts. Angels are by this means made Idols; because, being but creatures, they have assigned them a Divine property; to see in secret, to discern thoughts, and to try the reins.

Like think, when Divine worship inward or outward, is given to anything besides Jehovah. What ever that is, it is made an Idol. Images adored with Divine Worship; Saints invocated, by this means are made Idols: because God's Worship is given them. And these ye may call Idols in Religion.

In respect of other Divine Honor given to Creatures, there are Idols secular, as, Wealth trusted unto, having supremacy of our love & confidence, by this means becomes an Idol; which made Paul say, Covetousness is Idolatry. No man was ever seen praying to his Pence: yet have we seen many putting confidence in their wealth more then in God. The rich man's goods are his strong City, therefore his Idol.

Of the second, The true God falsely conceived or worshipped, by that means becomes an Idol. Augustine enquiring the sense of Joshua his charge to the people, Put away the strange gods that are amongst you, thus discourseth. Can we think they had at this time amongst them, simulachra Gentium? In no case, for they are said to have cleaned unto God.

And if they had had amongst them such gross Idols, after so many threatenings of the Law, so many Judgments executed upon their fathers; is it likely the Lord would so have prospered them in their Wars against Canaanites? when he so forsook them for one ACHANS theft in the accursed thing? what then is his meaning? Propheta sanctus, saith AVSTINE, in cordibus eorum cernebat cogitations de Deo alienas, à Deo, & ipsas admonebat auferri. Quisquis enim talem cogitat Deum, qualis non est Deus, alienum Deum vtique & falsum in cogitatione portar: Strange conceits of God, too too abhorrent from the nature of God, they carried in their minds; these were the strange gods, the Prophet commands to be put away. For whosoever conceits God otherwise then he is, carries in his thought an Idol, a strange and false god. Thus say we truly, the Heathens worshipping an absolute God out of the Trinity, worship not God, but an Idol of their own brain.

We have seen what Idols are: The commendation of this people is, that they turned from them, and thereby euidenced the truth of their Faith. Our duty is from their commended practice, as John prescribes it, to keep our selves from Idols, a point confessed: yet think not, it is for nothing, the charge is so often renewed, and enforced on God's people. No doubt the Lord saw our propension is strong to Idolatry, that he so strictly and often urgeth the charge. They must overthrow their Altars, burn their Groues, hew down their Images, abolish their very names out of their places. Make no league of amity with Idolaters, nor reserve the instruments or ornaments of Idols, but cast them away with extremest detestation.

Their style in Scripture is abomination, stercorei Dij; a term so base and stinking, to teach us so to loath them, as those excrements that cast out most loathsome and noisome stench into our nostrils.

Hence also hath GOD'S Spirit so carefully recorded Histories of God's vengeance upon Idolaters, that we might tremble to fall by like disobedience, lest we incur like heavy wrath and vengeance of God.

What remains for us, but to be exhorted, more and more to fly from Idols and all communion with them? If thou have left their worship, think it not sufficient; abandon their names, their instruments, their ornaments, think thy faith and love towards God increaseth, as thy hatred of Idols, his rivals, increaseth in thee.

What communion hath light with darkness, Christ with Belial, the Temple of God with Idols?

What need, may some say, this exhortation? we have long since renounced Idols, and joined our selves to the true God. Vtinam. But, to say little of our people, which as the Jews in IEREMIE, measure Religion by their belly, and because in times of Idolatry, things as they think for this life, went better with them, hang Rome-ward still in their affections; who sees not how favorably men begin to think of the Church of Rome? Images with Doctrine may well enough be retained, that is, stumbling blocks laid before the eyes of the blind, so we cry, Take heed. And Politicians many are of opinion, there may be a reconcilement of the two Religions: so may there, I dare say, of light and darkness, of Christ and Belial, of God and the Devil, as well as of Christ, and Antichrist, Christian Religion, with Antichristian superstition.

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

There are some, saith Paul, that make their belly their god. What are Drunkards, but gross Idolaters? sacrificing their Patrimonies, their Health, their soul to Bacchus?

There be that serve Mammon, make wealth their god, offering bodies and souls to the Devil to get wealth; Religion, Faith, Obedience, all must be sorted so, as may suite with our intentions for riches: GOD shall be forsaken, Body wasted, Conscience wounded, Soul damned; and all to get treasure. Beloved, thus think: He is as much an Idolater that prefers his wealth, before obedience; his pleasures, before God's service; as he that falls down to a stock, and saith, Deliver me, for thou art my god.

Followes the terminus ad quam, to God. It is not enough to forsake Idols and their worship, except we cleave to the true God, and zealously addict our selves to his service. Therefore said IOSVAH, Put away your strange gods; and seek the Lord; fear the Lord, and serve him in sincerity and truth. As in other particulars of Repentance, it sufficeth not to fly from evil, except we cleave to the good: so think in this.

Amongst the Heathen were some that scoffed at Idols, but were stark Atheists: as that Dionysius dealt with Esculapius golden beard, plucking it off with this scomme, No reason the son should be bearded, and the father beardless; and stripping Apollo of his golden coat, he clothes him in wool: It was lighter for Summer, warmer for the cold of Winter: what odds I wonder, betwixt this Atheism, and that Idolatry?

A like sin is notorious in many of our people, professing they are no Papists, being far worse, flat Atheists in life, practicing no Religion at all. Great men they think themselves, that they inveigh against Popery, though mean while they live in gross ignorance of God, and contempt of his pure worship.

How much better were it to continue Papists, then to lose all sense of a Deity? to live without all dread of God, and fear of his holy Name? Though it be true, there is no hope of the salvation of an obstinate Idolater: yet this, I think, as true, that as Christ speaks of Sodom and Gomorrhe, their state in judgment is more tolerable then the state of unthankful Cities; so the damnation of Idolaters is much more easy, then that of Atheists. Thou that abhorrest Idols, committest thou sacrilege? Thou that scoffest at Popery, fallest thou into Atheism?

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

First, flying Idols, and falling to superstition: that furious Jehu, destroys Baals Altar and Priests, yet departs not from the cleanlier Idolatry of IEROBOAM. Our people have left Image-worship, yet retain their fathers Traditions.

The second is, turning from Idolatry, but degenerating to mere Atheism, if not in opinion, yet sure in practice. How many know we scoffers at Popery? as great deriders of pure Religion? laughing at Traditions, yet ignorant of God's rule of worship?

My Brethren, what auayles it to leave Idols, if you cleave not to the true God? to abhor strange gods, and to worship none? to detest superstition, and to practice profaneness? I dare say, there is more hope of salvation for the grossest Idolater, then for the Atheist, though such but in life; the one hath some conscience to be wrought upon, some sense of a Deity to affright; the other is without God in this world, therefore without hope of a better state in the life to come.

[Obser.] The end and issue of their conversion, To serve the living and true God. Be like then God cannot be served, till Idols be forsaken: Ye cannot serve God and Mammon. When the people professed to Joshua their purpose to serve God, IOSHVAH replies: They could not serve him. What is his meaning? saith Augustine: not with that perfection, that beseemed God's Majesty: or, secondly, not without God's grace assisting, and enabling them, as if his purpose were to check their presumption. Better thus, as later Interpreters expound; supposing they retained their Idols, they could not acceptably serve God: therefore presently subjoins IOSHVAH: If ye will indeed serve the Lord, put away the strange gods, that are among you, and incline your hearts to the Lord God of Israel. To like purpose said the Apostle: Ye cannot drink the cup of the Lord, and the cup of Devils; nor be partakers of the Table of the Lord, and of the table of Devils. Intimating as great Antithesis, betwixt God and an Idol, as betwixt God and the Devil; betwixt honoring of an Idol, and of God; as betwixt worshipping God, and worshipping the Devil.

[Use.] Two sorts of people are here reproved: First, they whose hearts are divided betwixt God and Idols, as Israelites under ELIAS, betwixt God and Baal: as the Samaritan Colonies, who would fear the Lord, and withal serve their own gods; as Jews in Zephanies time, were wont to swear by Jehovah, and by Melcom: as they amongst us, that sour our pure Religion, with the Leaven of Popish superstition.

The second are they, that half share themselves betwixt God and Idols; their Conscience they reserve to God, their knee they bend to Baal: an Idol they know is nothing; yet to this nothing, they prostrate their bodies; Gracing idolatrous Masses with their presence, and holding all semblances of outward reverence with the most devout Mass-mongers: As our curious, or covetous Travelers. Let them read Paul's censure of such practice, 1. Cor. 10.20. and tremble to continue it.

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

[Obser.] First, Idols are liveliness, they have eyes and see not, ears and hear not, feet and walk not, hands and handle not: as Joash scoffs at Baal, to calm the tumult and turbulency of his zealous worshippers; If he be a god, let him plead for himself: they are not able to avenge their contempt upon those that wrong them. As for our God he is in heaven, his eyes see, his eye-lids try the children of men: he hath life in himself; gives life to the creatures; avengeth himself on them that provoke him; saves such as trust in him.

Secondly, he is the true God. Truth understand, not that he shows in his Assertions or Promises, but truth of his Nature: he is very God, that hath in him truth and substance of Deity. Whereas Idols are nothing in the world, nothing of that Idolaters conceit they are, having nothing of the divine Nature, which their worshippers ascribe unto them: see 2. Reg. 19.18.

Me thinks then we should not choose but join with Joshua in his choice betwixt God and Idols; If others will needs serve wood and stone, the work of men's hands, yet we and our houses will serve the Lord, the living and true God, that is able to save and to destroy.

The second fruit and evidence of their faith follows. It is, their patient waiting for the coming of Christ.

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

The word in Paul's sense, as I conceive it, implies three things, every of them a strong evidence of faith in this people. First, hopeful expectation, and, as Peter calls it, looking for the blessed appearing of Christ to Judgment. Secondly, Contentment with the delay, in David's phrase, tarrying the Lord's leisure. Thirdly, patient continuance in the service of God, and enduring all afflictions waiting thereon, notwithstanding the reward be long delayed.

How forcibly from every of these is inferred the presence of Faith? of the first: hopeful expectation of Christ's coming to judgment. Can it be where is not persuasion of reconciliation with God? who is there, but, as Felix, trembles at the very mention of Judgment to come, so long as he hath conscience of sins, and wants assurance of the pardon of them? O Death, O Judgment, how bitter is the remembrance of thee to a man living in his sins? how desires he to have all mention and thought of it buried? how is he astonished in the serious apprehension of it? what marvel? while he apprehends Christ only as a severe Judge, coming to render vengeance to them that know not God, and disobey the Gospel. I never wonder at our faithless people, distasting in our Ministry nothing so much, as the doctrine and terror of the last Judgment; poor faithless impenitents, they know not their peace with God; nor while they practice, can they believe pardon of sin. That once obtained, how welcome should not the mention only, but the day be? the day of Redemption, and full deliverance from sin and misery. Well therefore may we make this hopeful expectation of Christ's coming to Judgment, a work and fruit of Faith.

See we the second branch: waiting the Lord's leisure, and that with hearty contentment. This is apparently a fruit of Faith; whether we consider, First, the general description of it as it is in practice of Saints: Secondly, or the great opposites of contentment, which only Faith masters. He that believes, makes not haste, that is, is contented to wait the Lord's leisure for deliverance; proportionally, for all blessings that he hath promised; but weigh especially the many impediments of contentment, we shall confess it is a work of extraordinary faith, comparing the miseries God's children here feel, with the freedom Christ's coming brings with it. First, what a vexation is it to God's children to dwell in the world, as LOT in Sodom? where what they see and hear, is well nigh nothing but vanity, and vexation of Spirit . Woe is me, said DAVID, that I am constrained to dwell with MESHECH; and my Soul hath too long dwelt with him that hateth peace: When withal a man considers what accompanies Christ's second coming; separation of Goats from the Sheep, gathering all that offends out of his Kingdom, must it not be acknowledged great faith that works contentment? Secondly, add unto this, consideration of other afflictions, the portion of God's children in this life, though, when we compare them with the glory that shall be revealed, we cannot but say with AUGUSTINE; Hic ure, hic seca, vt in aeternum parcas; yet when we meditate the promise of resting from our labors, and having all tears wiped from our eyes, do we not sometime wish in our weakness, that Will of GOD, for protracting our troubles, altered? and what but Faith can calm our discontentment? Thirdly, but that misery of miseries, the remains of sin, the rebellion of nature against grace, whom doth it not in a holy manner discontent? who blames Paul if he cry out for deliverance, or any for hastening of our full deliverance? who had not rather, if the Will of GOD were so, presently exchange necessity of sinning for necessity of obeying; infirmity for power, imperfection for perfection of righteousness? yet Faith teacheth to rest contented with this Will of God, and what but Faith can do it? and this persuasion that even this delay works some way to our good.

Thirdly, the last thing in this waiting, is, Continuance in God's service notwithstanding afflictions be our portion; and the promised recompense so long delayed. I should have faynted in my affliction, but that I verily believed to see the goodness of the Lord in the Land of the living.

And look to the present condition of GOD'S Saints, it shall be found oft such, that they must believe one contrary in another; that there is a reward for the righteous, when they feel naught else but misery: that God forsakes not, when he forsakes. What can make us in that state hold out our holy courses? but Faith and persuasion of GOD'S Truth, and love and power to do exceeding abundantly above all that we can ask or think; yea contrary to all that we can see, or feel: And this made Paul say, We walk by faith, not by sight.

[Use.] Let us by this, as by former evidence, examine truth of our faith: It is a precious virtue where it is in soundness; but in opinion of it, how many are deceived? In the last particular, let us lay our search. Let me say to you, as Paul to AGRIPPA, King AGRIPPA, believest thou the Prophets? Beloved Christians, believe you in the Lord Jesus? I would I could answer myself for you, as Paul doth for Agrippa, I know you believe. But this once I know, as SALOMON: Every man will boast of his own righteousness, of his faith, but where may we find a faithful man, a true Believer? I will tell you how you shall know them.

Seest thou a man holding his course steady in Christian practice, though he meet with afflictions never so many, for the hope sake laid up for us in Heaven? say of him in thy Charity; That man hath faith; feelest thou in thyself that steadfast and vowed resolution; though the Lord should prolong thy life to the Comming of his Son to Judgment, and in all that time press thee with afflictions; yet for that hope sake, so far from enjoying, thou resoluest to cleave to thy God? bless God for the gift of faith; to thee, I dare say, it is given to believe in the Lord Jesus.

Search every man his heart, how in this particular it is affected. Infirmities in practice we shall find many: resolution in the main, if we find, Lord, what comfort have we? I leave it to every man's serious examination; wishing to you all this people's measure of Faith, in hopeful expectation, patient waiting for Christ's Comming; firmest resolution to break thorough the temptation of long delay, notwithstanding afflictions that accompany God's service.

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

[Obser.] Belike then this Jesus is now resident in Heaven, and so shall be in respect of his humanity, till the time of consummation. The Heavens must contain him till the time that all things be restored. Above, Christ now sits at the right hand of his Father, from Heaven we look for the Savior.

And is it not strange, men in so many things orthodox, should dream of Christ's bodily presence perpetual upon Earth? And that his human Nature, as his Deity, fills Heaven and Earth? what then is become of that himself spake in the days of his flesh? The poor ye shall have always with you; Me not always. And, It is expedient for you that I go away. How is it that the Scriptures send us to seek him in Heaven, and thence to expect him?

Forsooth, visibly, he is in Heaven; invisibly, everywhere. Belike then, his Ascension into Heaven is nothing but his vanishing out of our sight; he never left the Earth, but only vanished, like some Phantasm, out of his Disciples sight: Let us be content with the simplicity of Scriptures; and seeing they teach us to look for him from Heaven; thence let us exact him.

His description follows, First, by his adjoined raising from the dead; inserted, as an establishment of that hope, notwithstanding his death. Secondly, but specially by his effect, as comfortable as any is or can be to us, naturally the Children of wrath. Wherein consider we, First, his action; deliverance or rescue. Secondly, the property he hath in it: Jesus who delivereth. Thirdly, the persons delivered, us: the misery from which he delivers: from the wrath to come.

Jesus who delivereth; It seems then his property in communicable to deliver us from Hell: No Creature in Heaven or Earth is therein sharer with him. There is no name given under Heaven by which we can be saved, save only the Name of Jesus, him hath God proposed to be the propitiation: him hath God the Father sealed, and sent with commission to the work. Understand it by way, First, of Merit. Secondly, Efficacie. Thirdly, Aduocation.

The necessary conditions required to our deliverance, performable by no Creature, prove it. First, yielding full satisfaction, every way equivalent to the offense of God: which none but a person of his excellency could perform. Secondly, rescuing us out of the power of Satan, who had us, as God's Jailor, delivered to be tormented: a rescue possible to none from that strong man armed, but this Son of God stronger then he, his privilege and prerogative Royal it is, to deliver us from the wrath to come.

[Use.] Jesuits assume their Name of Jesus; and differ by their order from others in specialty. First, of imitation. Secondly, of endeavor to promote the honor of Jesus, in saving souls of God's people. Will you see how they honor him? they rob him of his Royal prerogative of being Sole Savior of his people from their sins. As they have erected their Head to be a Counter-Christ; so thousands of others, to be Counter-Iesuses.

So many Saints, so many petty Saviors they have made; to share with our Jesus, in this honor of saving souls from wrath. Jesus delivers only from wrath eternal; Jesuits Saints, by their over-flowing righteousness, from temporary wrath in Purgatory. Yea, so many Christians, so many Saviors in part of themselves, as if Christ had paid but part of our price; merited something towards our ability of saving our souls from the hand of Hell. I say not much on this occasion. But sure I am, what ever comes under the Curse of the Law, from that Christ redeemed us by being made a Curse for us, and that not by us, but by himself; bearing our sins in his body upon the tree.

Let us carefully preserve this honor untouched to our Jesus. Manie Popish Errors may be holden without remediless peril of damnation. In this point who so is Popish, or Jesuitical; let him fear lest he forfeit his share in this blessed Deliverance.

The act it self follows; Deliverance or rescue.

[Quest.] How works he our Deliverance?

[Answ.] First, Merito. Secondly, Spiritu; is the compendious answer. Thus unfold it.

[unspec 1] First, he subjects himself to enduring that wrath we had by our sins deserved, that in the act is past, in the virtue permanent.

[unspec 2] Secondly, he gives his Spirit to work Faith, to make us capable of this Deliverance, according to the tenor of the Evangelical Covenant.

[unspec 3] Thirdly, by the same Spirit he puts his fear in our hearts, and causeth us to walk in his Statutes.

[unspec 4] Fourthly, defends us from temptation, or protects us in temptation, that the issue may be comfortable.

[unspec 5] Fifthly, In our falls of frailty, intercedes for pardon; suppeditates Grace, by renewing acts of Faith and Repentance. Finally, protects and safegards us from the rage of Satan, that that evil fasten not on us, to deprive us of Salvation. Thus doth our Jesus deliver us.

Join hereto consideration of persons sharing in this Deliverance: Vs.

Vs, in this question, hath a double Antithesis, one unto Angels, another to men; vessels of wrath: both would be weighed, the better to provoke to thankfulness. He took not upon him Angels, but the seed of ABRAHAM. Not Angels, their nature he assumed not, nor sustained their person in suffering: they fell irrecoverably, and suffer the vengeance of eternal fire.

That is not all the specialty of his Love. Mans Nature he assumed, but doth he deliver all Mankind? not sure in the issue; nor, I dare say in his intention.

Therefore see ever restraints annexed in the Word of God. Vs, saith Paul, whom he calls, whether Jews or Gentiles. Vs, that believe them, that God gave him out of the World. Vs, saith PETER, whom he hath redeemed from our vain conversation: more, or other then God hath chosen, have no share in this happy Deliverance. And these restraints are current in the Word of God.

Two other, others have made: one, Jews in their envious Pride; another, infirm Christians in their ignorance or weakness.

They forbid us to preach to Gentiles that they may be saved; at no hand endure speech of turning to the Gentiles: yet are they all Abraham's seed that follow his faith. ABRAHAM was justified before circumcised. A sign, said the Apostle, that to the uncircumcision also was intended the blessing of ABRAHAM. If Paul seem a Judge incompetent; saith Isai. 8. Let Gentiles praise God for his mercy. And again, Rejoice, ye Gentiles, with his people. And again, He that shall rise to reign over Gentiles, in him shall the Gentiles trust.

A second causeless restraint, is that God's Children make in their weakness: thus, under this (Vs) come Believes, none but such as ABRAHAM, that are fully assured and never doubt of their Deliverance: none but such whose sanctification admits no interruption, nor scarce evidence of imperfection, by particular falls of Infirmitie. What then shall become of the generation of the Just? whose doubtings and frailties are recorded in Scripture? yea, as Disciples in another case; Who then can be saved? Better things is the Apostle persuaded of many weaklings; and speaks more comfortably to weary souls. They are all in compass of ABRAHAMS Covenant, that walk in the steps of ABRAHAMS faith; yea, though they be not able to keep pace with him. Be merciful, said NEHEMIAH, to them that desire to fear thy Name; that would fain fly from evil, but cannot, as they desire, being clogged with the flesh. Who shall deliver me, said the Apostle; me, whom sin leads captive in particulars: I thank my God through JESUS CHRIST. And there is no condemnation to them that are in CHRIST JESUS, not walking after the flesh, but after the Spirit; though in particulars flesh prevail to misguide them.

Vs then, that he hath called; us, that believe in any measure, so we strive to grow in faith, and bewail our infidelity; Vs, that would do good, and endeavor to fly from the corruption in the World through lust; yea, though we reach not that height of Faith and Obedience that we desire and strive for: Vs our Jesus hath delivered.

From what misery? from the wrath to come. A phrase of speech not frequent in the Scriptures, what it compriseth let us hear, and fear, and do no more presumptuously. Our Savior seems to explain it, when he terms it, the damnation of Hell: under it comes usually poena damni, & poena sensus: the loss of the good things prepared for the righteous; the painful evils whereinto the damned are plagued.

Perpetual separation from the glorious presence of God and his Saints: irrecoverable loss of those joys, that neither eye hath seen, nor ear heard, nor the heart of man conceived: a little of them felt in this life, the taste of them in peace of Conscience, and joy of the Holy Ghost, how seems it a little Heaven upon Earth? how tortures it God's Child for an hour to lack? how much more doleful is the perpetual and hopeless loss of them, that they all incur who share not in this Deliverance? as our Savior said, What wailing and weeping and gnashing of teeth follows then in the damned, to see ABRAHAM, ISAAC, and JACOB, and all the Prophets clad in the glory of God's Kingdom, and themselves shut out of doors?

To leave what they lose, consider what they feel; torments and anguish intolerable, see how God's Spirit hath pleased to express them. Though no earthly thing be sufficient to express the anguish of it; yet resemblances are chosen of things most bitter to sense, thereby to acquaint us something with the grievousness of it.

To man's sense, nothing more sharp then fire; of fires, none more scalding then that of Brimstone; It is fire, fire of Brimstone, a Lake that burns with fire and Brimstone, forever before the Throne of God.

It were something yet, though the pain be extreme, if there were hope either of end or mitigation. But these torments admit neither, they suffer the vengeance of eternal fire; they go cursed into everlasting fire; the Worm dies not; and the fire goes not out. The Tormentors are Spirits; therefore immortal: the tormented as immortal in body and Soul; the fuel never fayles; a River of Brimstone there is continually streaming, forever to keep it burning; the breath of the Lord is as Bellows to blow it.

Yet if some intermission or mitigation might be obtained, it were something; but hear the Glutton in Hell; I am horribly tormented in this flame, but so much water as in tip of the finger LAZARVS might bear, to cool his tongue, is begged; and not obtained. Mercilesse Abraham, may some Wretch say: nay, merciless Glutton to the pore Lazar, and more merciless to his own soul. It is just with God, there should be Judgment merciless, to such as would show no mercy to their brethren, nor to their own souls.

The extent of the torment, makes it yet more grievous. No part free, either in soul, or body: open their eyes; what see they? but Devils to torture them, or other damned tormented with them? perhaps, Wives and Children, through their negligence, or cursed example, brought into the same place of torments. Open their ears, what hear they but bitter weeping and wailing, howling and yelling, after the manner of Dragons, for the great wrath of GOD justly fallen upon them? would they fly? they are in Prison, in Chaines, in Darkness. Would they die? they cannot, they are immortal. Would they supplicate to the Judges? he is justly inexorable: he called, and they refused: therefore he now laughs at their destruction. Would they think of anything to comfort them? they have no leisure for torments, their sinful pleasures remembered, torture their Conscience; the good things enjoyed, add much to their anguish. What should I say more? If a man can think of anything that may be tormenting, if of any circumstance that can aggravate torment; thus let him think; it is little, all too little, to express the torments and anguish, that comes under this term, of the wrath to come.

From this wrath to come, our sweet Savior, our blessed Jesus hath delivered us. To grow towards some profitable use-making of this point; let us something more particularly inquire, who they are that come under this Vs, the rather, for that this Grace, for the very enjoying of it, is thought so universal, that the profanest Miscreant dares prattle of his portion in it.

Vs, say Libertines, whosoever are members of the Church; us all that are in the Church visible. That were well for Capernaites; And yet saith our Savior, Easier shall it be for Sodom and Gomorrhe at the Judgment, then for Capernaites: though members of the Church visible. And it is not to be doubted, but that as the grace offered, and contemned, hath been greater to men in the Church; so have they heavier damnation, then many out of the Church.

Briefly: us that believe, us, he hath delivered from the wrath to come, us that obey him: he is Author of salvation to all that obey him. us, that he hath purged to be a peculiar people to himself, zealous of good works: us he hath delivered from the wrath to come. For all faithless, disobedient, impenitent Sinners, on them the wrath of God abides forever. And be not deceived, you Remorslesse, Whoremongers, Covetous, Idolaters, for these things sake comes the wrath of God upon the children of disobedience. q. d. Ye may perhaps flatter yourselves with hope of impunity, in respect of your outward perogatives: ye are baptized, so was Judas: yet a child of perdition: ye are hearers of the Word; cozen not your souls with that Sophistry. There were that heard Christ teach in their streets, and yet were shut out of God's Kingdom. Thou hast preached to others; so mayst thou, and yet thy self be a Cast away. In a word, what ever thy privileges are, if a child of disobedience & impenitently such, on thee comes this heavy wrath of God.

Will you see how many sorts of sinners the Scripture excludes from sharing in this deliverance? No Whoremonger hath any inheritance in the Kingdom of Christ and of God: No impenitent Whoremonger, And what is he better that with a high hand cōmits Whoredom, blusheth not at it; glorieth in it, as in a point of manhood? ye have a Catalogue of the damned Crue, mentioned by Saint John; you would wonder, some of them, should deserve that style. In the forefront are the fearful, such as for fear of men shrink from holy Profession and practice.

I would to GOD our moderate Professors would think of it. May I not add cursed Swearers? yea less then these, Liars. What think you then of lying Swearers? theirs sure is the blackness of Darkness, the deepest Dungeon in the lowest Hell.

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

Secondly, God's children have herein matter enough [unspec 2] to comfort them in all afflictions of this life, which they are called to suffer: If they have received to believe in the Son of God, and have hearts to obey him. GOD may visit thee with sickness in thy body, loss in thy goods, blemish in thy name, crosses in thy children, horror in thy conscience; all these to humble thee. But yet thou art delivered from the wrath to come: yea these very crosses tend to this end, to deliver thy soul from the Pit; we are chastened of the Lord, that we may not be damned with the world.

[unspec 3] Thirdly, the duties it instructs us unto, are many: the main is, thankfulness, to the Author of this deliverance. No great recompense for such a deliverance, yet all the Lord requires; all that we are able to render him: yet a duty of that nature, that if we can heartily perform it, we need no better evidence that we are sharers in it. That our dull hearts may the better be excited hereto, review the Arguments the Text affords. Where consider the greatness of the misery from which we are freed, the wrath to come, the damnation of Hell, torments easeless, endless, and remediless: the name of hell we justly tremble at; what think we, should we do, in the sense of the torments? The Lord, the better to show us his rich Mercy in our deliverance, is pleased sometimes to cast a flash of this fire into our conscience, the Worm we sometimes feel gnawing and griping there; that little flea-biting, that short pain, how intolerable is it! O think then, how rich the mercy of thy sweet Savior was, in freeing thee from the extremity and eternity of that torment. Is one hours griping of this Worm so intolerable? what is a thousand years? what is eternity? from this eternal wrath, Jesus hath delivered thee; and canst thou not afford him thanks for so great a blessing?

Let the next consideration be of the persons, Vs; this term is doubly considered: First, Absolutely: Secondly, respectively to others. Vs, that were by nature children of wrath, that walked after the fashion of the world, doing the will of the flesh. Vs, that by our sins crucified the Lord of Life: Vs, hath this Jesus delivered. Compare our selves with others. How many millions of men and women hath the Lord Christ suffered to perish in the state of nature? how many for birth, more noble; for policy, more wise; for riches, excelling more. In behavior before calling, perhaps more tolerable: yet us, the least of all Saints, the chief of all sinners hath the Lord delivered: moves not this to thankfulness? See then the means of thy deliverance: himself was made a curse for us, subjected to the wrath of God, to the pains of Hell, all this to work our deliverance: me thinks we should now everyone say to our souls as DAVID, My soul praise thou the Lord, and all that is within me bless his holy Name: borne I was a child of wrath, lived as a vessel of wrath, being abominable, disobedient, to every good work as reprobate; yet in the fullness of time came this Son of God, to be borne under the Law, to bear the curse of the Law, to deliver my soul from the wrath to come; my soul, from hell, when he suffered thousands of others, to perish everlastingly under guilt of their sins.

Secondly, it teacheth us, saith ZACHARIE, to dedicate our selves to serve this Jesus, cheerfully, in holiness and righteousness all the days of our life.

Monstrous is the abuse of this mercy of our Savior, strange the turning this Grace of our God into wantonness: what Argument so strong to persuade to live to his glory, as this, that when we were all dead, he died for us? what one thing more frequent occasion of profaneness, and dishonoring the Name of our God? Tush, what talk you precisely of holiness? Christ died for us, to save us from hell: therefore belike, they resolve to crucify him afresh. To whom I say, as Moses to Israel, Do ye thus requite the Lord, oh foolish people and unwise; oh hellish people and profane! What? because the Lord, in riches of his mercy, died for thy sins, and freed thee from the wrath to come; wilt thou therefore dishonor him in thy life, and cause his Name to be blasphemed? as Peter to Simon Magus, I say also to thee, Thou hast neither part nor fellowship in this blessed and comfortable deliverance.

T His Chapter propounds new Arguments of perseverance; in number two. First, from the graciousness of the instrument, by which they were brought to the Faith, ad Verse. 13. Secondly, from the experience themselves had had of the power and efficacy of the Doctrine of Faith; inde ad finem.

The Context stands thus; he had said Chap. 1.9. that the Churches of God euerywhere took notice of, and declared the issue, and fruit of Paul's first Ministry, amongst this people, q. d. and not without cause; for you know that our entrance to you was not vain.

The chief Conclusion is: PAUL'S entrance was not vain. And it is amplified by certain helping causes, auayling to make his Ministry effectual.

First, in Paul, first, his boldness: Secondly, his sincerity: Thirdly, his meekness, and amiable demeanour towards them.

Secondly, in the People; their reverent and respectful behavior in hearing, Verse. 13.

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

[Obser.] And what Paul speaks of himself, is generally true of all others, dealing sincerely in the work of the Ministry: Their preaching seldom or never wants fruit; seldom this fruit, conversion of God's people. I have sent you and ordained you, that you should go and bring forth fruit. If they had stood in my counsel, they should have turned the people from their evil way. Though, Isaiah his Ministry wrought nothing in the multitude, but blindness and obstinacy; yet was there a Tenth, that should return.

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

Besides, the promise is made of his presence, and Spirits assistance to work with us, in the faithful discharge of our Ministry: he is with us to the end of the world, not only by his power and providence to protect us, but by his Spirit and Grace, to give life to our Ministry.

[Use.] It serves to animate and encourage all God's Ministers that have any comfortable assurance of God's sending them to the work, without doubt of success to give themselves, with instance, to their Vocation and Calling: As for many other reasons, enough to encourage the most negligent, and timorous; so especially for this, that they are assured their labor shall not be altogether vain in the Lord. What may incite us if this will not? that GOD hath assured us, we shall save the souls of his people: he that winneth souls, is wise, yea glorious in the sight of God.

What if it be our lot, to preach the Gospel, even where the Name of Jesus was never heard of? what if it be a people never so deeply drowned in Idolatry, and profaneness? our Ministry shall not be in vain. And see how many Arguments of encouragement the LORD hath given us. First, that our service shall be accepted whatsoever the issues be; though perhaps it be true of us as of our Savior, We are sent as well for the fall, as for the rising of many in Israel. Secondly, not accepted only, but plentifully rewarded: Lest any say, if the issues be answerable, Bernard saith well, we have our recompense secundum laborem, not secundum prouentum.

Secondly, it shows to what cause we may impute the [unspec 2] deadness of many men's Ministry in the Church of God; though I may not be peremptory, yet this I think is true, out of the grounds forelaid: barrenness of our Ministry is a probable sign at least, either of our not sending to the work, or of our not walking with a right foot to the Gospel.

[Quest.] Condemne we then all of bad entrance, or unfaithfulness, whose pains are fruitless?

[Answ.] First, the fruit of our Ministry is not all of one sort: there are some that lay the foundation: others that build thereupon: some that plant: others that water. I think I may boldly say, they are either not sent, or else unfaithful in their Calling, whose Ministry is not in one of these kinds, effectual. Secondly, the fruit of our Ministry is not always manifest, there may be fruit that is not presently discerned: saith ELIAS, I only am left; yet was there a greater remnant, 7000. John. 12. It is noted that amongst the Rulers there were some that believed in Christ, who yet being but Novices, durst not confess him. In Jezebels household was a faithful Obadiah; think you he had scaped with his life, had he been so known to Jezebel? Lastly, if yet no fruit, yet sooner or later it shows it self; God will not always be wanting to the labors of his servants, faithfully and sincerely performed.

F Ollow now the helping causes or means to the efficacy of Paul's Ministry: where first occurs his boldness in delivering God's Truth to the people; amplifyed, First, by the measure of it, intimated in mentioning the hindering causes thereof, his afflictions. Secondly, by the Fountayne whence it issued: We were bold through our Lord.

[Obser.] Hence then let us note it as one necessary property of a Minister desiring to have his Ministry fruitful, that is, boldness in delivering God's Truth to his people: the nature of it thus conceive out of the Etymon of the Word. First, when a man speaks all the Lord commands him to speak: As PAUL kept back nothing of God's counsel. Secondly, when with liberty and freedom of speech he utters his message, without fear of men's faces: see it enjoined and after a sort explained, Go to all that I send thee unto; speak all that I command thee; be not afraid of their faces.

Prayed for with instance by Apostles, Act. 4.29. enjoined to be remembered by the people, in their prayer for the Apostle; and a reason there given, that he might speak, as he ought to speak: as if he had thought the timorous delivery of the Word of God, beseemed neither the Messenger, nor the Majesty of the message. Examples see in Elias, and him that came after him, in the Spirit and power of ELIAS.

Hereto, we all, whom God hath put in trust with the [Use 1] Ministry, are to be encouraged; that no fear, or other by-respect, make us suppress any part of God's Truth, expedient for the people to know. Reasons are many: First, it is that, that procures us authority in the consciences of the people. I know not how, things timorously delivered, though never so truly, lack their life in the Hearers hearts, whiles they begin to think, our selves suspect the Truth, of what we deliver. Secondly, it is no small encouragement, to meditate, that the Lord is with us, to defend us: and that prevailed so far with Jeremiah, that though his resolution was, to speak no more in the Name of the Lord; yet when he considered the Lord's presence with him, he could not but prophecy. Thirdly, that Argument me thinks is piercing, lest the Lord destroy us.

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

Secondly, assured warranty of what we teach, whether to inform judgment, or to rectify affections: therefore Paul wills to build all exhortations, reproofs, &c. upon doctrine, that we may be able to demonstrate, what we reprove, to be a sin; what we persuade unto, to be a duty.

Thirdly, a clear Conscience before God and men: This makes bold as Lions; and nothing more deiects the spirits then guilt of sin.

Fourthly, prayer to God, to abate that timorousness natural, that in best duties shows it self.

Secondly, The people hence learn, as not to forget their Ministers in Prayer to GOD for this grace to be doubled upon them; so to bless God that stirs up the Spirits of their Pastors, to deal thus freely in their Ministry. We hear, how in great places sins abound, to the infection of the meaner people; questionless, from this as one main Reason. AMOS his words too rough for Court ears; and Bethel is no place for such people, &c. Amongst our people, if any be in wealth or authority superior to his Minister, plain dealing with their sins, scarce suits with good manners; as to the Gallants in Israel, so to ours, they seem mad Fellowes that deal resolutely in reproof of their sins: And therefore see, if the judgment threatened to Israel, be not come upon our people, the Lord hath made the Prophets tongue cleave to the roof of their mouths, that they are not as reproouers unto them; even because they are rebellious, and God purposeth to destroy them.

The measure of Paul's boldness follows: Though he had suffered afflictions and reproaches at Philippi, yet was he bold to spake the Gospel unto them, &c. So then

Afflictions in God's Children ought not to quench grace; neither do they quench, but rather inflame it. PETERS boldness admired by the Rulers; it was rather increased then abased by their threatenings; like instances see Elias, Jeremiah, John Baptist, &c. Why, they ought not, these are Reasons:

First, They are pledges to us of sincerity: next, to the warrantableness of our actions, for the matter, and the testimony Conscience gives of our regular intentions; Persecutions are best evidences of our walking with a right foot to the Gospel: that except we will therefore faint, because the Lord seals up to us our faithfulness, why should they daunt us?

Secondly, Comforts are usually given to God's Children proportionable to their afflictions; and if ever we have experience of God's love, it is under the Cross.

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

Why they do not in the event; ordinarily mean; sometimes it is true, we bewray human frailty, but ordinarily so it is, that as corruption in men unregenerate, the more it is opposed, the more it storms, and grows outrageous; so Grace, the more it is opposed, the more inflamed like new Wine without vent; so is the Spirit: like fire in the bones, so God's Word suppressed in a gracious heart.

First, In such times we best see our frailty natural; are most lowly in our own eyes; cleave closer unto God; seek him more diligently; pray more fervently. In the days of ease, how seem we to our selves petty gods, as Peter? and such mountains, as David speaks, as if we were immovable? What marvel if God leave us to our selves? to humble us, to make us less confident in our selves; more dependent upon our God.

Secondly, Afflictions sanctified to God's Children, abate corruption, the only clog unto grace in our hearts. As the outward man perisheth, so the inner is daily renewed.

Thirdly, With the affliction the issue is given; the issue virtually; grace sustaining that the issue may be comfortable.

[Use.] Herein labor to resemble the Saints: if former reasons be not prevalent enough, remember what Paul hath; the afflictions are light and momentary, the glory weighty, incomparably glorious, everlasting. If that persuade not, let that terror of the LORD sway with us; If any withdraw himself, my soul (saith the Lord) shall have no pleasure in him. Wonderful is the delicacy and tenderness of our nature, much given to ease. But thus think: better here to have pain, and there comfort; then to live at ease, and after death to be plunged into Hell torments.

[unspec 2] Secondly, Try hereby the truth of all Graces received, it is not for nothing, afflictions are so often called trials. A man never knows so well what Grace he hath or wants, as in afflictions. In days of prosperity profane Persians became Jews; Hypocrites joy in the word, &c. the comfort is this, You are they that have continued with me in my temptations, therefore, I dispose unto you a Kingdom. The fountain of Paul's boldness remains; Bold in our God; that is, say some, trusting and relying upon our God for support: all according to God, led by his Spirit, rather then by petulant humor. Best thus, Thorough God, and encouragement ministered to us by his Spirit.

[Obser.] The Apostles humil • tie and thankfulness is here remarkable; transcribing glory of all grace to God; not mentioning any good thing of himself, but with acknowledgement of God for the Author; so alibi. Of his laboring: not I, but God's grace which is with me; of his gracious abilities Christian; they are of Christ strengthening; ministerial; they are of God, the only enabler to so great performances.

His example let us imitate in all our mentions and meditations of the good things God hath wrought in us, forget not the Author, what have we that we have not received? In this grace specially of constancy under the cross. Can we say, as PAUL? Though we be afflicted, yet we faint not? magnify the power of God supporting our weakness. Nothing is more changeable then the nature of man, from good to worse; especially pressed with afflictions. The Lord, the better to provoke to this duty, lets us see in others, the picture of our own nature; how many great Servants of GOD have stumbled at the Cross? say thou with thyself, if thy strength be more; It is God that supports me; God only perfecting his power in weakness.

In our God, in such appropriating God to himself, the property of saving faith deserves our notice: discerning a particular interest to the Covenant of Grace. So Job, My Redeemer liveth. THOMAS, My Lord and my God, what else, but this, puts difference in the point of believing, betwixt faith of God's Children, and that of Devils? Papists say; Charity. But Charity is not Faith, nor part of it; nay, a grace disparale from Faith: in the point of believing, we must see a difference; which is little, or none without particularitie.

[Quest.] They ask us where is our word for such faith?

[Answ.] They Commandment to believe, we have everywhere, and what is spoken to all, is intended to every particular. Secondly, promise also propounded to all to be believed for their parts. Thirdly, Sacraments particularizeth promise. Fourthly, testimony of Spirit given in every Elects heart. Evidences out of which it ariseth to be labored for of all God's Children.

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

Secondly, Propension of the heart to new obedience. Of Paul's boldness, the first helping cause to the efficacy of his Ministry thus far.

The next in order is his sincerity.

T HE words contain two special evidences of Paul's sincerity, set out in an Antithesis; wherein he first removes from him certain opposites of sincerity; imposture, impurity, guile. Secondly, assumes the property of a Minister dealing sincerely in his Calling: he sought to please God; and thereof gives:

First, God's favor towards him in approving him so far, as to entrust him with the Gospel.

Secondly: the meditation of God's omni-science, and power to discern secrets.

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

[Obser.] It is then no new thing that a Minister dealing faithfully in his Calling, should be attended with persecutions, carry he himself never so meekly and peaceably amongst men. Jeremiah's complaint is known; a man that had no dealings with any in matters of the World; yet striving with all the earth, and the common execration of the World.

No marvel. First, Such is the quality & matter of their doctrine, so opposite to man's corrupt nature, that lighting upon it, it exasperates it to enmity against it self, and the publishers thereof.

Secondly, There goes with such a man's Ministry, a kind of Gall and Wormwood to men unreformed; so pierceth it into the Conscience, so vnbowelleth it corruption. That two-edged sword in his mouth, searcheth to the discovery, and arraignment of the most hidden, and best beloved corruptions, as our Savior giving reason of that inhumane insulting over the corpses of the two witnesses, assigns this: because they vexed those that dwelt on the earth. I am persuaded its true, what face soever such men set on the matter, covering the sting of their souls, in the best manner they can; if they be hearers, its true of them that Isaiah hath, There is no peace to the wicked.

It teacheth you, as Paul adviseth, not to be moved with our afflictions; so as thereby to grow jealous, either of the soundness of our Doctrine, or uprightness of our hearts. You know, or may know we are thereto appointed; and ye cannot be ignorant, it hath ever been the lot of God's faithful Servants in their times; who wonders at HERODIAS thirsting after JOHN BAPTISTS blood? when he beats so continually upon the unlawfulness of Incest; or at IEZABELS swearing the death of ELIAS, reproving her Witchcrafts and abominable Fornications? the more I wonder at those men, Ministers especially, that think it so strange a thing, that to profane persons, a Ministers person should be so odious. This once I dare say, either the Lord must alter the nature of his Word; or Ministers palpably flatter, and give way to their people's sins: or else, dealing faithfully, suffer persecutions. Let us now take view of the words.

Our Exhortation: that is our preaching. Synecdoche: because exhortation is a chief part of preaching. And let that be our note: Exhortation is an essential part of preaching; so that though a man interpret, and deliver Doctrines never so soundly; yet is he a defective Preacher, except he join thereto exhortation. Hence sometimes in Scripture, the Sermon is styled a word of exhortation. If any have a Word of exhortation, let him say on; he that prophecieth, saith PAUL, speaketh to edification, comfort, exhortation. To preach, saith the Apostle, is to improve, rebuke, exhort, &c. practice of Saints is everywhere occurrent, of Peter; with many other words did he testify and exhort: so Prophets, after Doctrines laid, descend sometimes to comfort, sometimes to reproof, sometimes to exhortation.

This, that styled, by the Apostle, dividing or cutting of the Word aright. The Scriptures deliver things, as it were in a gross sum: Ministers are appointed, to share out of the gross, to everyone his portion; to the ignorant, instruction; to the erring, confutation; to the distressed, comfort; to the obstinate, terror; to the backward, exhortation.

The reason is plain, to every defect of the people must the Pastor apply himself according to the rule, 1. Thess. 5.14. and like as the Lord hath so tempered the Scripture, that it serves for every necessity of his people; so must we to whom the dispensation thereof is committed; apply and digest it. In every part of man, we shall find defects. In the mind, either ignorance that must be instructed; or error, that must be confuted; the conscience is either benumbed, and must be terrified; or distressed, and must be comforted; the will and affections, either disordered, and must be rectified by correction; or drowsy, and must be quickened by exhortation, &c.

[Quest.] If any say, What part leave we then for our people?

[Answ.] Obedience and Submission.

Secondly, And alas, how defective generally shall we find them? that not one of many is able or careful, in making use of the Word, to go farther then the Minister directs and leads him?

We are all here admonished, to whom the dispensation of the Word is committed, as the Scripture completely furnisheth us to every good work of our calling, so carefully to exercise our selves in every particular of duty, in the work of the Ministry. The Pastors in Israel, for defects this way, we find sharply reproved, heavily threatened by Ezekiel.

It is a liveliness and unprofitable kind of teaching in use amongst many, contenting themselves with bare expositions of the Text, almost paraphrasticall, or with naked propounding of Doctrines, to inform the judgment, leaving the conscience and affections wholly untouched. I shall never wonder, if such men's ministry be unprofitable, failing in those things wherein especially stands the life of Preaching.

Be you of the people admonished to suffer the Word, not of Doctrine only, but of exhortation: yea, if need be, of reproof. Brethren, we are fallen into a strange Age for curious pride in our people. Though they would laugh to hear a Minister read them a Lecture of good husbandry, or teach them the use of their manual instruments; yet none amongst them so rude, but undertakes to prescribe to a Minister a form of Preaching. Let him expound to us the Scriptures, deliver us instructions; but what hath he to do to be dealing with our sins? as who say, the whole office of a Pastor stood in this: the informing of the Judgment, or as if the defects in conscience and affections, were not as great, as those in the understanding? Paul, I trow, knew well what preaching meant; he branching that whole into his parts, commands, though to lay Doctrine as ground of all, yet withal to improve, rebuke, exhort. And this let me say; he that feels not as much need to have his conscience dealt withal, by terror and comfort, his affections by reproof, or exhortation, as his judgment by information, hath profited little in knowledge of his original sin, or in sensible acquaintance with that breach it hath made in the whole man. Yea more, he that endures not as well our reproofs and exhortations, as our Doctrines and bare Narrations, bewrays either open profaneness, or else Hypocrisy.

See we now the particulars opposite to sincerity, which Paul removes from him: they are, First, Imposture. Secondly, Impuritie. Thirdly, Guile. The Interpretations are many: this I think best, that the two first be referred to the matter of his teaching: the third, to his manner of dealing and affection: for the matter of his preaching, it was neither erroneous, nor yet unclean, it tended to breed, neither error in judgment, nor impurity in the conversation.

[Obser.] Like caution and care becomes us in our Ministry, that what we teach, tend neither to error, nor uncleanness: our Doctrine, saith the Apostle, must be wholesome, and according to godliness.

First, he that breaks the least of the Commandments, and teacheth men so, he shall be minimus, that is, nullus, in the Kingdom of heaven.

Secondly, and the blind guide whether willfully, or otherwise blind, falls, with him he miss-leads, into the ditch.

And if such an heavy woe be due to them, which seek not that which goes astray; what think we shall be the portion of such as lead them out of the way?

Doctrine erroneous is of two sorts. First, grossly such, that is directly and openly opposite to God's truth, taught in Scriptures.

Secondly, covertly erroneous, which one, fitly to the use of the word, calls Imposture. It is when by cunning, men set so fair gloss upon error, that, under a show of truth, and pretence of holiness, it is conveyed into the Church.

Paul tells of some, that spake lies through hypocrisy: such as forbade marriage, not, forsooth, as simply unlawful, but as less excellent in it self, then single life; and a state nothing so expedite in any, for the Kingdom of God: enjoined abstinence from meats, under fair pretences of mortifying the flesh; but so entangling consciences in a snare.

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

[Use.] As it serves for our warning, to take heed to our Doctrine, that it neither infect the judgment with error, nor taynt the life with uncleanness: so you that are the people, are someway helped to discern of Ministers, whether faithful, yea or not, in their function. There may be, I confess, insinceritie in the affection, where is truth and purity in the Doctrine, but yet more palpably unfaithful, are such as miss-lead into errors of judgment, or manners.

Not to say much of errors in matter of Faith, take this one note to discern an Impostor by: if his doctrine tend to unclean and carnal liberty, he is sent to prove thee, not to guide thee.

Peter notes it a property of false teachers, to promise liberty, and set loose the conscience, where God hath bound it; if any man's doctrine tend that way, this think of him, he is an Impostor.

Libertines taught, that in the Church Christian there lay no band on the conscience, to submit to Magistrates, for we have Christian liberty. True, saith Peter, but yet we are servants of God, according to every moral Precept, and may not use liberty, as a cloke for lewdness; that Precept is moral, and binds ever, Honor the King.

The Pharisees taught, as Papists now do; that if a man bestowed all he had upon the Church, and furtherance of Religion; though he neglected sustenance of Parents, he was free: in respect of a greater good he furthered. Hypocrites, saith our Savior, that by your Traditions disannul the Commandments of God. There were little commandments, said the same Pharisees, sleight duties as it were, wherein a man need not be so strict, or precise: he might give his eye leave to look wantonly, his heart to think lasciuiously; so the body were kept from the grossest act of uncleanness; vain oaths were no great matters, to be stood upon; so they sware truly the Law, they taught, was sufficiently observed. And a number such like licentious doctrines, suitable to the humor of many, too many in the Church at this day. If thou hear a man in that humor, that he will set thee loose, where God hath bound thee, and give liberty to run to uncleanness, or breach of any God's Commandments, of him be jealous; what ever his gifts be, he walks not with a right foot to the Gospel. The Law of God is undefiled; as it proceeded from a pure God, so it self is pure, teacheth purity, condemns uncleanness: kills it in the hearts of all GOD'S Children. And these are the things Paul removes from the matter of his Doctrine, from his affection and intention he disclaims deccit.

As the matter of his Doctrine was true, plain, and pure; so his affection free from guile; I think, he means that spiritual guile, which the Scripture calls, Hypocrisy: thus briefly conceive the nature of it; it hides the evil that is; counterfeits the good, that is not. Hypocrites, saith Bernard, desire to seem, not to be good; not to seem, but to be evil; their study is not, Colore virtutes, but vitia colorare, quodam quasi virtutum nimio: they care not to follow or practice virtue, but to color vice by putting upon it the painted complexion of virtue: as SIMON of Cyrene, saith the same Author, they bear a Cross, that is not their own; lacking a religious intention, angariantur: and the good things they love not, they are forced to do, through love of vain glory, which they long after.

A vice, above many, hateful unto God: most to be avoided of Ministers and people: marring the best actions, and making them loathsome unto God: there were that preached Christ, but not sincerely: in their preaching, Paul professeth rejoicing, for some advantage he saw might thereby come to God's glory: themselves had no comfort, for that no suitableness of their affections and inventions, with the matter of their doctrine and pretences they made of honesty.

Truly said Saint AUGUSTINE, Non virtus, sed causa virtutis apud Deum mercedem habet: And it is the essential difference twixt an Hypocrite and a true Nathaniel: his actions only are glorious, his affections no less then sordid; a true Israelite to good actions, suits as good intentions.

To root out hypocrisy, to plant sincerity, these are helps available.

First, continual meditation of God's All-seeing, and All-searching Eye. The God with whom we have to deal, to his eyes all things are naked, and uncovered.

Secondly, consider the issue of hypocrisy: Good works are manifest beforehand, and they that are otherwise, cannot always be hid.

F Ollowes now the other part of the Antithesis, wherein he assumes the property of sincerity; assigning reasons of his behavior. In the words are two things. First, Paul's sincere behavior in his Ministry. Secondly, his reasons and motives thereto. He sought not to please men, but God.

The point is this, A Minister may not be a man-pleaser; more then that man-pleasing cannot stand with sincerity: some thus explain; he may not please men against God.

First, when men cannot be pleased, but with GOD'S displeasure: the rule is good to walk by; but this further conceive it, as meant not simply de euentu, but de conatu: he is not presently insincere. In whom it sometimes befalls, that men perhaps of corrupt minds, find pleasing, and contentment: Even to the Hypocrites of Zion, Ezekiel's Ministry was for a while, as Music: and our Savior his doctrine is admired by the people, they that meant to apprehend him, give him this testimony; Never man spake, as this man speaks.

But understand it, de conatu: when a man bends himself to this as his main end, to please men, and yield them contentment: This is it that cannot stand with a Ministers sincerity.

Secondly, by men, understand carnal men, as they are such; they that desire to please carnality, must alter the nature of that doctrine wherewith God hath instructed them; it is enmity to the flesh; the flesh to it. Our doctrine is salt; wholesome and tending to preserve from putrefaction; but not without much tartness and biting.

Thirdly, Understand it chiefly of our Doctrine, not of our civil conversation in things indifferent. Paul's practice was, in use of liberty to please all men in all indifferent things: we may not think that in doctrine and moral practice, he tempered his behavior so as to please carnally, with these limits; how far a Minister should be from this humor of man-pleasing, these reasons prove.

First, If I please men, I am not the Servant of Christ, that is, if I bend and apply myself to fit the people with doctrines pleasing to the humors of carnal men; or made man's favor the utmost of mine intention, I were not the servant of Christ.

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

Thirdly, it crosses the main end of preaching, to bring men to Repentance. Hereby the hands of the wicked are strengthened, not to return from their evil way.

Let it be to us, in place of Ministers, a warning to fly this fault: then which, I know not anymore pernicious in a Minister: Three ways it is incurred;

First, in matter of Doctrine: when it is such as is pleasing to the erroneous opinions and corrupt affections of men. As false apostles in Galatia, loath to offend Christians by rejecting Christ; as loath to displease Christians Judaizing: or too much to abase the pride of nature; desiring to please carnally, thus moderated the matter; CHRIST must be the principal and original; Moses and Nature second Causes to perfect Justification. Right as Papists now, to ascribe all to Nature, were too gross Pelagianism; to take from men all liberty in moralities, too distasteful to pride of nature; let grace therefore have the principality; nature, a power, upon excitement, to work with the Spirit of God; thus they shall please all parts. Amongst our selves, how many are in this kind guilty? to legitimate Adultery, Drunkenness, Absence from religious exercises on the Sabbath, were too open Libertinism; but wanton words, sitting by the Cup in good fellowship on the Lord's Day, such as these must be permitted: wherefore? I marvel: except to please carnally.

Secondly, In manner of preaching and delivery: The false apostles in Corinth, perceiving how the naked simplicity of Paul's preaching grew irksome to nice and curious ears of Grecians; bent their studies, almost wholly to words, and in preaching grew emulous of Heathenish Orators, under pretence perhaps, to make the Doctrine more plausible; in truth to humor the people, and to win to themselves the vain praise of Eloquence.

Thirdly, A man may teach truth, naked truth nakedly, and yet be guilty of this crime of man-pleasing; as when his aim is this, to give contentment to the people, and to win himself applause from the Hearers.

Secondly, since this is a fault in a Minister, see, and I beseech you, see the great error of many; that, in opinion of their greater discretion then GOD hath granted to their Teachers, are become Prescribers unto their Preachers. And though, I dare say, they have scarce learned the Art of good hearing: yet think themselves able men to give Precepts and Rules of Preaching. One is this amongst many; A Minister must so carry himself in his Dostrine, that he may by no means offend his people: For if they love us not, we shall never do them good by Preaching. A kind of popular pleasing carriage they would have in a Minister; such belike, as that the most carnal, and profane amongst his Hearers may not be offended.

Which if they understand of just offenses, they have us easily according. But do you not remember what our Savior answers, when his Disciples bring tidings that Pharisees were offended? If they will be offended, let them be offended: It is truth and necessary truth I have taught; let them bewray their blindness, Christ repents not his Preaching. And when Jeremiah complained of that issue of his Preaching, every man cursed him; what saith the answer of God unto him? if he will be a Prophet after God's heart, he must still take away the precious from the vile; yea see, how stiff he requires him to be in that case: Let them turn to thee, turn not thou to them.

The Apostle tells us of a dangerous disease in the ears of men: It is the itching of the ear: it hath this property; it cannot endure wholesome Doctrine, but vain, trivial, fabulous things it delights to be tickled withal. God forbid, any faithful Pastor should tickle it. Salt is better for it, then Oil: though it be more biting, it is much more sovereign.

[Object.] Auditors, they say, will not profit by our Ministry.

[Answ.] First, A Ministers duty is this; to do what God prescribes, without distrustful care of the issue.

Secondly, Have we not seen the power of the Word, so far changing the temper of the heart, that it hath made of enemies friends? how many have come to hear, as the Pharisees our Savior, to entangle him in his Doctrine, who yet have gone away relenting, and whose salvation is more hopeless then that of scoffers. Yet have we seen them suddenly brought upon their knees. Truth is, God's Word needs not help of human policy.

Thirdly, Hear what God's Spirit, upon like occasion, answers to his Servant John. It seems he was troubled with some such doubt; little hope there appeared of good to come by publishing the Book; yet is his charge: not to seal the Book; though he that is filthy will be filthy still; yet will the righteous increase in righteousness.

Lastly, by this, you hear to be a fault in the Minister, you of the people may take notice of like faults in yourselves, some few palpable in this kind amongst the people shall be noted. Two sorts of men we find faulty in this kind: the first are, in truth, stark Atheists, ungodly men, their disposition such, as the Poets fable of their Proteus, changing himself into all shapes; so these fashion themselves to all manners & all companies, that by all means they may get advantage by all men. Amongst Saints, they can Saint it; and amongst Devils, play the Devils incarnate. Come they amongst men religious, their speech, gestures, all things shall pretend Religion: Are they sorted with profane persons? to them also they suite their manners. And it is a world to see how they please themselves in this man-pleasing carriage, and think themselves greatest Politicians, the only wise amongst men: what think we, are these but stark Atheists, without God in this world? monstrous fountaynes they are, saith James, that out of one hole, send forth bitter water and sweet; monstrous mouths, out of which comes blessing and cursing: with the same mouth bless they God, and curse man made after the similitude of God: nay God himself, in whose Image they were created, and they are monsters amongst men, that are thus variably suited to all men's manners.

A second sort are our peaceable, civil, honest men, as they would be termed; whose chief study is to have the good will, and good word of all men, their glory in contentions even for God's cause so to carry themselves, that they displease neither side. The worst men, said the Heathen, are Neuters in contentions: worst, saith God's Spirit, are the luke-warm, neither hot nor cold: And, saith our Savior, in case of confession, he that is not with me, is against me, he that gathereth not with me, scattereth abroad.

The next thing here deserving our notice, is the Anti-thesis betwixt the two, God and man; pleasing men, and pleasing God, as if he thought them to be incompatible; and were of opinion, that a man desiring to please men, could not please God: and certainly it is a truth, being expounded as afore. Let a man please carnal men, he cannot but displease God: Let a man seek to please God, he cannot but displease men; that, as our Savior said, ye cannot serve God and Mammon; so may we say, ye cannot please God and men.

That this seem no paradox, consider the great contrariety betwixt corrupted nature, and God's pure Majesty; light and darkness, good and evil: or, if there be any things that have greater repugnancy, are not more contrariant, then God's nature and carnal man: see, if you will, the things proceeding from God to man, carrying stamp of his purity; and judge, whether there be not natural enmity in man's nature against them. First, the Law of God is holy, just and good; pure, as the Law-giver: the wisdom of the flesh is enmity unto it. Secondly, the Spirit and Grace of God; what greater contrariety then twixt it and the flesh? when they meet in one person, greater discord ariseth then that Christ speaks of, betwixt a man and his son, even betwixt a man and himself: there is nothing that a fleshly man desireth or doth, but God dislikes; nothing that God prescribes, but flesh detesteth. Let God forbid sin, flesh becomes so much the more sinful: let him enjoin a good duty; even for the Commandment, carnality more abhors it.

It showeth, and teacheth us to bewail the fearful depravation of our nature by the fall of Adam. Can nothing please us that pleaseth God? Oh brethren, thus was it not from the beginning; there once was such likeness twixt God and us, that what he liked we approved, what he hated we detested; now behold nature so far depraved, that it is grown directly repugnant to the Nature and Will of God, insomuch that he cannot please God that will please men; and a man that will give contentment to his own carnality, displeaseth presently the Majesty of God. And let it teach us, as to bewail this fearful depravation, so to mortify our earthly members, and to beware how we cherish and give contentment to sensuality, lest we yet further increase the enmity betwixt God and us.

Secondly, see we, how foolishly men please themselves in this, that they so demean themselves, as to please all, even carnal men. A great thing to thank God on, q.d. they thank God for this, that they displease God, and lack their evidence of his favor. In such men's pleasing carriage one of there two, I dare say, is incurred. First, either running with them to the same excess of riot, else they speak evil. Secondly, or forbearing all wholesome admonitions and rebukes prescribed: separate thyself from their corrupt conversation, give thyself to do what is pleasing in the sight of God, hadst thou the wisdom of Men and Angels, thou canst not but be displeasing to carnal men.

Lastly, cease hence to wonder at that causeless wrath rising in carnal men against God's children: the reason is evident, when Jehoshaphat asketh of Ahab, whether there were no other Prophet by whom to inquire of the mouth of the Lord? Yes, saith Ahab, one there is, MICAIAH by name, and we may by him inquire of the Lord, he is likely to give us as good resolution as any of the rest, but I hate him: why? he prophecieth not good to me, but evil: he dealt as a Minister desiring to please God. What wonder, if to Ahab a carnal man, his ministry and person was so hateful?

Not as pleasing men, but God. So then, the main aim of a Minister, of every Christian should be this; so to walk that he may please God, and be approved of him. See 1. Thes. 4.1. Col. 1.10. 2. Cor. 5.11.

His reason (me thinks) is binding, we must all appear before the Judgment seat of Christ: a motive, that should prevail even with vilest men: please that Judge, at whose bar thou must one day stand, to be quit or condemned, according as thy person and actions shall please or displease him: we pity the folly, and madness of that malefactor, that standing at the mercy of the Judge for life or death, according as his after-carriage shall please or displease him, will rather exasperate him, then seek by all pleasing means to make him favorable; such is our case; we all are culpable before God, and liable to condemnation, at his mercy we stand to be either saved or damned: his desire is but this, that for the remaynder of our life, we so demean our selves in holiness and fear, that we may please him; whom should not this reason persuade? Let us all labor so to serve him, that we may be pleasing and acceptable before him in Christ. Things requisite hereto, some concern the state of our persons, some the matter of our actions, some the manner of performance.

For the first: two things there are that make our persons [unspec 1] and actions displeasing unto God: First, faithlesnesse: Secondly, fleshliness. Of HENOCH there was report before his translation, that he pleased God; by good consequence it follows in Paul's divinity, that therefore HENOCH had faith in Christ, inasmuch as without faith it is impossible to please God. The reason is plain, because all the faithless man's actions, whiles he is such, are censurable according to terms of the Law, wherein the least blemish or imperfection adiudgeth the performer to condemnation: here is the privilege of the Believer, his obedience done in weakness, so be it in sincerity, is sure to find acceptance with God, for Christ his sake, to whom Faith knits us, and whose perfections it gives us interest unto.

A second thing, in the person, making actions unpleasing to God, is fleshliness: They that are in the flesh, cannot please God, all things savoring flesh, are stinking in the nostrils of God, even our best actions that have relish thereof: this the reason, why those virtuous actions of Heathens, were in them so abominable, because their persons were faithless, and fleshly; God approves his own works in us.

Secondly, for the matter of our actions, they must be [unspec 2] such as have warrant from the Word of God; prove what is acceptable unto God, and what the good and acceptable will of God is. Whatsoever is contrariant to his will, that is grossly a sin; whatsoever is added to his will, or but besides it, that also abominable.

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

First, that it be tendered to our God in reverence and fear. Let every act of service done unto, carry a relish of awe and dread of that endless Majesty. Think when thou comest to hear, how great a God that is, in whose presence thou standest; whose Word thou hearest; a God that is in his wrath a consuming fire, and learn, as Isaiah, to tremble at his Word, &c.

Secondly, In sincerity and singleness of heart, as unto the Lord, that pondereth the hearts: which is with God a thing so much set by, that he esteems it as perfection.

And of Paul's behavior thus far, his motives follow.

First, Meditation of the great favor God had vouchsafed him, in trusting him with the Gospel.

Secondly, Consideration of God's Omni-science, and power to discern hearts.

In the first, considerable are

First, The effect that meditation had in the Apostle.

Secondly, The favor it self. It made him careful to please God.

So works the meditation of God's favors in a gracious disposition, so ought it to do in all men, that they become careful to please God. Compare, Rom. 12.1. Deut. 7.7, 8, 11. John 24.14. Luke 7.47.

More specially thus conceive; the specialty of God's favor in trusting him with his greatest treasure, was it that chiefly prevailed.

[Obser.] The preferment God gives any of us in his favor, ought specially to persuade obedience and care to please God. He had dealt with Israel so as with no other Nation, they of all others should therefore be excited to praise him and live to his glory, more mercifully with us, said MOSES then with our Fathers, in making this Covenant with us; so much more should we think our selves obliged to obedience. See also, Mat. 13.

The more odious is the turning of God's grace into wantonness, the abuse of his patience to security, his mercy to presumption; his love to licentiousness; yea, the favor of favors, Christ's death is made occasion of the vilest abominations. So did not David, nor so Paul, they have least share in God's favors, that thus abuse them to licentiousness.

Our duty it shall be, for our better excitement to cheerfulness in God's Service, to take notice of the specialty of his favor and loving kindness towards us. There is not, nor can be to God's Children a greater provocation to faithfulness in his Service: nor is anything in experience a greater clog to our hearts in holy duties, then that unwise and envious casting our eyes on others preferments in God's mercy, with neglect of our own, while every man thinks God hath done more for others, then for him, It is good in this case to look downwards; and see how many are behind us in the favors of God. And here have we a large field of comparison to walk in, there scarce being any but may say, in something or other God hath given him preeminence above many others. Compare thyself as a man with other creatures: as a Christian with other men; as a sincere Christian with Hypocrites: as such a Christian, suppose a Magistrate or Minister, with other Christians. It was in God's power to have made thee a beast, he hath honored thee so far, as to make thee a man, to stamp thee with his own Image; he might have left thee as thousand others without God, without Christ, without hope in this World: he hath made thee a member of his Church: perhaps a lively member of his Sons Body, quickened with his Spirit; a favor denied to many in the Church. Perhaps a Minister, his instrument and coworker to the saving of his people. Thus if we could carefully observe the specialty we have in God's favor, how should our hearts be enlarged to thankfulness and fidelity in his Service?

Lastly, let us on this occasion inquire, how the meditation of God's favors works on us. And so much the rather: Because

First, Herein depends no small difference twixt God's Child, and an Hypocrite; and

Secondly, the motives to obedience are the things that specially form, and determine our obedience to acceptation, or otherwise. The works of obedience in any calling, may be performed by an Hypocrite. From the works therefore no man can firmly conclude the sincerity of his heart; from the motives he may; and from none other more firmly, then this; that the experience and meditation of God's love excites us. Thou mayst name the Hypocrite, whose works, for their outside, have been as glorious, as those of God's Saints; An Hypocrite, that from this ground hath done a good duty, thou shalt not find amongst the ten thousands of Dissemblers.

It is said of Jehu, he did what God commanded in destroying BAAL his Priests, ACHABS posterity; his motives were, partly vain-glory; partly, desire to settle the Kingdom upon his own Posterity. Wherefore, though he had seen God's hand on Jeroboam for his Idolatry, yet upon the same politic ground, he continues the sin. The favor it self followeth: He was approved of God, so far as to be entrusted with the Gospel, observe it as a compendium of the honor and office of a Minister; God trusts him with the Gospel, the greatest treasure of the Church. An honor often celebrated by the Apostle, Gal. 1.17. Tit. 1.3. 1. Tim. 6.20. 2. Tim. 1.14. 1. Cor. 9.

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

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

It is a pretty inference Sasbout hath hence, interpreting that serua depositum enjoined to Timothy, 1. Tim. 6.20. Discimus ex hoc loco, &c. we learn from this place, that in Paul's time the mysteries of Religion were not deposed with the vulgus, but with the Bishops of the Church, plebi id tantum sciendum est, quod ad mores formandos, & ad vitam pertinet: yet the Apostle Jude’s charge to the whole Church, is, to strive earnestly for maintenance of the Faith. And Peter will have every man able, to make Apology for his hope.

But I answer: In respect of public dispensation, and specially of care to keep it pure from depravation, it is Ministers privilege to be entrusted with the Gospel, in respect of knowing, believing, maintaining, even with dearest blood: It is committed to all, and every of the Church of God: the dispensation is ours, that is our honor, the belief and defense of the Gospel belongs to all, even the meanest amongst the vulgus.

First, thus better may Ministers use the meditation, as a help to digest the indignities they suffer from carnal men, and that base esteem their persons and calling are subject unto. Even our lot it is that was the Apostles, to be counted the skumme and off-skowring of the world: the very calling we have oft cast as disgrace, into our faces; and reproach they think they have done us sufficient, when they upbraid us with the Priesthood, though from or by that Priesthood, they have their Christendom, honor of their birth, yea salvation of their souls, and were without it but as Pagans, Bastards, no better then vessels of wrath; by it they are initiated into Christ, by it is their marriage consecrated, and that bed made undefiled: by it, if they have any grace that accompanies salvation, by it they receive it; without it, ordinarily no spiritual gift that seals them to the day of Redemption. Our wisdom it shall be to think as basely of men, thus abasing us, and to know our selves; esteeming our selves, not according to the opinion of men, but according to that estimate the Lord holds of us: two of the preciousest Jewels in the eyes of the Lord, he hath trusted us withal: First, the Gospel of his Son: Secondly, the souls of his people; what infamy should not that thought digest?

[unspec 2] Secondly, our care must be to discharge the trust God hath reposed in us: First, manfully opposing whosoever shall attempt to adulterate this Gospel. Secondly, as carefully dispensing this treasure, these mysteries committed to us, as to the Lord's Stewards.

His second motive follows; the consideration of that property of Jehovah, to try the hearts. The sense is diversely conceived, metonymically some think the mean put for the end; trial of hearts, for knowledge of them resulting from trial. That sense standing affords us this point of notice: the meditation of God's omniscience, his power to discern the heart, is no small help, and inducement to sincerity. Therefore when the Lord prescribes to Abraham to be upright, he adds direction to this mean, Walk before me: and David in that last charge to Solomon, to serve God with a perfect heart; prescribeth this mean or motive: The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. See also Psal. 139. ad ver. 18. As the chief Fountayne of hypocrisy is either ignorance, or not consideration of this divine property; so a principal motive to sincerity is the persuasion and serious thought of it.

As many of us as call upon the Name of the LORD, and desire to depart from this iniquity of hypocrisy, this let us meditate; To the eyes of that God with whom we have to deal, all things are naked, and uncovered, the secretest thoughts, and intentions of the heart not excepted.

Reason accorded by experience, will easily convince us of it; his word, in mouths of men of our own mould, how diues it into the bosoms of the hearers! displaying the secretest thoughts and inclinations of the heart, in such sort, that, as the King of Syria, so the people think, we have our carry-tales, and almost Familiars to acquaint us with their private factions and speeches: which, though in their actions they might have some occasion to think; yet how of their thoughts? whereof God only and their hearts are witness: say thus rather, God is in us of a truth, or the Inspirer of this word is truly 〈 in non-Latin alphabet 〉 , when the word, that comes from him, hath such power to search out and manifest secrets.

Secondly, a creature of God we have all in our bosoms, the faculty of conscience witnessing our secretest thoughts, intendments, purposes; if his creature have this power, much more the Maker of it, Compare Psal. 94.8, 9, 10, 11.

What remains for us, but to meditate seriously, and often, this property of our GOD? This, if anything, banisheth hypocrisy. This think, GOD before whom I stand, sees as well my motives, as my deeds; mine intentions, as mine actions; as well what I think, as what I do; can pierce through the vizzar of formality, seeing he understandeth the thoughts of men, and their vanity.

There is a second exposition thus: God trieth hearts, that is, in his judgment, examines, not so much the actions, as the affections; not only what is done, but with what minds good duties are performed: so that it sufficeth not at that day, that our actions have been regular, except our hearts also have been upright in performance. It is natural to every man, as Solomon intimates, to be well conceited of their courses, especially when they know their actions such as are enjoined, but the Lord pondereth the hearts, weighs with what minds and affections even best actions are performed.

The best actions done without accord of the heart, are loathsome unto God. Euer observe it to come in as a diminuent term to good performances, that the heart was not upright. AMAZIAH did that which was right in the sight of the Lord, but not with a perfect heart. ISRAEL turned unto God, their actions were amended, but faynedly; their hearts hung still after their abominations: on the other side imperfections many are winked at, where the heart is upright with God. ASA left the high places standing, nevertheless his heart was upright before God, therefore is he enrolled amongst the righteous.

To say in a word, for want of uprightness we shall observe, the Lord reproving what he had commanded; threatening, what he had enjoined; yea punishing, what he had rewarded.

IEHV had his command to destroy ACHABS posterity; the Mandate he observeth to the utmost tittle; that obedience GOD rewards with the Kingdoms continuance in his posterity unto four Generations; yet threatens the Lord to visit that blood of ACHAB upon the house of IEHV: for what cause? his heart was not upright in performance, aiming not so much at doing the Will of God, as to settle the Kingdom, in more peace, to his own posterity.

Our care let it be upon this ground, as to provide our actions hold currant with the rule of the Word of God, so that our hearts be upright in performance, for GOD shall one day bring not our actions only, but our hearts to trial.

Blessed shall he be at that day, that can say as HEZEKIAH, Thou knowest, Lord, that I have done what was good in thy sight: and walked before thee in Truth, and with an upright heart. I dare say of that man's actions, how full soever of other imperfections, for sincerity sake they shall be accepted and rewarded. And woe to that Hypocrite, whose works have been outwardly glorious, and his inwards full of hypocrisy, and dissimulation. Hast thou preached Christ? the work is glorious: yet if as those Paul mentions, not sincerely, thyself mayest be a Castaway. Hast thou given Alms, built Churches, Hospitals, done the greatest amongst good works? and hath it been Pharisaically only, to be praised of men? thou hast thy reward. But more esteemed shall be the poor Widdowesmite, given out of a compassionate affection to the poor members of Christ, then thousands of gold and silver vain-gloriously bestowed. The old rule is, non quantum, but ex quanto: not what or how much, but with what heart, with how much good affection thou givest is respected. I could wish that in these days of complement and formality, this one little piece of God's Truth, might be as frontlets between our eyes.

I know not how it comes to pass, formality is now so grown into fashion, that a Minister requiring anymore then it in duties of piety, incurres censure of strictness more then is meet. And our people, as Jews, conceit the work done of duties enjoined, binds the Lord to recompense, and highest reward. Fools and blind! as if the Lord were as man judging only after outward appearance. The Lord pondereth the Spirits, trieth the hearts, detests all sacrifices of wicked men, much more when they are brought with a wicked mind.

T He Apostle proceeds in auouchment of his sincerity, removing from himself three other properties of false-hearted Ministers. First, Flattery. Secondly, Covetousness. Thirdly, Vain-gloriousness, as some interpret.

The two first, he, First, avoucheth to be far from his courses. Secondly, and for flattery, appeals to the people as witnesses, of his abhorrence from it; from color of covetousness, God, he affirms, as a true witness can free him: so that in the words are two things: First, his Protestation. Secondly, the Confirmation.

Flattering speech understood, such as is fitted to please the carnal and corrupt humors of men; or as a learned Interpreter describes: Speech fitted to the will and humors of others, for our own advantage; as when with such intention we, first, either ascribe to them good things, which they have not; or, secondly, applaud their evils as goodness; or, thirdly, amplify their good parts above their merit; or, fourthly, extenuate their evil more then is meet: the prodigal, it calls liberal: the covetous, good husbands: tattling is, in the style of flattery, affability, obstinacy, constancy, very sloth stayednesse, and maturity of judgment. Enormities, are infirmities; never so little morality, purity not less then Angelical.

How far it should be from a Minister; the woe in ESAY denounced against flattery, abundantly proves: how crosseth it the end of the Ministry? hardening the wickedst in their lewdness, that they cannot return from their evil ways? and so exposing them to the wrath of God. It is well observed by Plutarch, to have been the ruin of most States: for Israel and Judah, I know well the flattery of false prophets is as oft as anything accused, as cause of their captivity.

And if anything prove the overthrow of this Kingdom, it is justly feared, it will be this of flattery in Ministers. It is not so much the committing of sins, that provokes God's wrath, as obstinate continuance therein, oftenest occasioned by flattery: men have taught their tongues to speak placentia, and not to Court only, but even to Country; AMOS his words seem over-heavy, their sins are generally grown Polypusses, and men's ears are taynted with that Grangrene, their tongues crying out to everyone, pointing finger towards them, Noli me tangere. It is magna ira Dei (said AUGUSTINE) vt desit correctio, & adsit adulatio: such tongues bind men to their sins: Delectat enim facere, in quibus non folùm non metuitur reprehensor, sed laudatur operator: this wrath of God is justly come upon us. The tongues of Prophets cleave to their roofs, and they are not to the people as men that reprove, because they are rebellious, and the Lord purposeth to destroy them. The complaint of Jerome I cannot omit. In multis isto maxim tempore regnat hoc vitium: quod{que} est grauissimum, humilitatis ac beneuolentiae loco ducitur; Eo fit, vt qui adulari nescit, aut inuidus, aut superbus putetur.

The properties of flatterers see, and fly from them. First, they will be sure, observing humors, to fit their speech to please, fearing to offend there where is hope of advantage: they seek placentia, not salubria, was Jeremiah's observation.

Secondly, their disposition basely servile, as humors vary in the flattered, so speeches in these Parasites. Right Cameleons, saith Plutarch of them; or as Proteus, turning themselves into all shapes and colors.

Thirdly, hope of advantage ceasing, none are found more bitterly invective: He that puts not into their mouths, they prepare war against him.

A second vice disclaymed by the Apostle, is Covetousness: the nature and kinds of it, see largely in Annot. ad Rom. 1. how ill it beseems a Minister, Paul taught his Timothy, prescribing means to avoid it, by making righteousness our treasure.

The cloke or pretence of covetousness, what is it? The colors of holiness, piety, or other virtue usually pretended by men of covetous disposition to make way to their gain; vt sit genitinus efficientis; AMBROSE, Ex cordo faciebat non in hypocrisi, quasi contemnens pauca, vt forte plura offerentur.

Foulest sins have ofttimes fairest pretences: oppression of widows, Pharisees conveyed under color of long prayers.

Herod's cruel intention, cloaked with pretence of doing homage to Christ.

The murder of Naboth, maskt under show of justice, against blasphemy.

Goliath his sword lies hid in an Ephod; no sword to Goliath's, no cruelty to an Hypocrite, yet lurks that sword in a holy garment; this cruelty cloaked with pretence of greatest devotion.

The fearful sin of these times, as that Bernard plaints of, not so much colere virtutes, but to color vices, quodam quasi nimio virtutum. Complexion-makers we have, not only for withered faces of over-worn strumpets; but for vgliest and most deformed sins, to give them countenance of virtues.

Sinners, I confess, we have of all ranks, desperate and forlorn natures that declare their sins, as Sodom, and hide them not, in whom light of nature, and all, even natural conscience seems utterly extinct. Others, of as vile affections and practice, but men of more cleanely conveyance, that have learned this art of colouring, and making clokes for sin. Murder amongst Duellists, is styled manhood; the Adulterer thinks, his Lust, Love; the Drunkard, his Ryot, good Fellowship; Proud Minions term their Pride Handsomenesse, or Cleanlinesse, or Fashion, or Adorning of their Calling.

Learn we of Paul, to cast away these clokes of shame, and in sincerity, as in the sight of God, so to demean our selves: weighing,

First, How justly the sin is so much more odious in God's sight, by how much more holy color it is disguised withal: under color of long Prayer, they devour Widows houses, therefore shall receive the greater damnation.

Secondly, Though colouring may serve us for advantage amongst men: yet to his eyes, with whom we have to deal, all things are naked and uncovered; It is not pretences will stead us at that day, when God shall enlighten things hidden in darkness.

Thirdly, nor can they stop the mouth of Conscience, when God shall please by Judgment to wake it. And what auayles it, my Brethren, if we have men to applaud us, when our own hearts condemn us?

Fourthly, The issues of such colouring have oft been, impudency and remorcelessenesse in sinning. By degrees such Hypocrites lose all Conscience, and sense of sin; till at length they grow outrageous in abominable iniquities.

The confirmation follows. Of freedom from flattery, he makes the people witnesses: from covetous intentions, God is appealed unto for record.

The lawfulness of Oaths, as well voluntary as imposed, might here be observed against Anabaptists; but that it hath already been treated on like occasion; and our people have generally swerved to the other extreme.

The ancient companions of Oaths, as they are called, we must remember to take with us. First, Truth. Go to Heaven for a witness of untruth, thou shalt be sure to find there a heavy Auenger of perjury, and false swearing. Lying is of the Devil, forswearing of the Prince of Devils.

Secondly, That is necessary, but not sufficient. Pharisees gloss indeed was such, it was enough not to forswear. Our Savior the Law-giver, and best interpreter of the Law, adds more; Swear not vainly; or unnecessarily: but with judgment.

First, As some interpret, using thy best discretion to discern circumstances, whether they be such as may warrant an Oath unto thee; as first, whether what thou auowest, be of such weight, as deserves so great confirmation. It is not safe to play with Saints: much less with the Name of the fearful God.

Secondly, Whether, the truth, being weighty and of importance, may not by some other mean be discovered. Truths auouchable by Oath, are truths questionable, and in controversy. These in Oaths assertory: besides these, in those they call promissory; Justice is required: for Oaths may not be bonds of iniquity. The third vice Paul removes from him is, as most conceive it, vain gloriousness: we will give way a little to common error; and on this occasion inquire, whether to seek praise from men, be simply sinful? The Heathen were so far from condemning it, that they desired by all means to cherish the love of glory, insomuch that it is amongst Tullius Rules for institution of Princes, to nourish, and, as it were feed them with Praise. Simonides in Xenophon, makes it one special difference betwixt men and bruits; that men are touched and affected with praise. Yea, the Apostle seems to whet us on to virtuous and holy practice, by the argument of praise.

Say School-Moralists in resolution of this Quaere; not to seek praise from men, but to seek vain praise is unlawful. That vanity they thus limit out:

First, When the thing for which we seek praise, is not in us, or not praise-worthy.

Secondly, When the persons whose commendation we desire to hear, are of partial or uncertain judgment.

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

Truth is, this is warrantable, to do things praise-worthy; and not to despise the good opnion of God's Children. Howbeit, to make that the main aim of our intention in well-doing, savors strongly of vanity and foolish ambition: And should be far from a Ministers, yea, from every Christians courses.

First, It savors strongly of Hypocrisy.

Secondly, Depriues of God's Reward.

Thirdly, It is repugnant to Humility, the comfortablest virtue that can be in a Christian. Of Pride and Love of man's own excellency, there are two kinds.

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

Secondly, the other is vain Pride: a vice, saith Bernard, when a man, whether for that he hath, or that he hath not, delights rather in praise of himself, then in the praise of God.

[Use.] Our duty is to fly from it; so much the more carefully, because it is a firm so natural unto us.

Xenophon said truly, Nulla suauior est auditio, quàm laudis: there is nothing we are more delighted to hear, then our own praise. False teachers are generally noted of it: fitting doctrine and manner of delivery to the humors of the people, for this end, to be praised of them. They saw the poor people delighted with eloquence, and ostentation of various Learning; accordingly they fitted themselves to their vanity, speaking in the Clouds, that the people might rather admire them, then be edified by them in their holy faith, atque vtinam ne.

Remedies of it.

First, Learn to be lowly in thine own eyes, to contemn thine own excellency. Dwell often upon Meditation of thine own natural vileness: take frequent notice of thy infirmities and imperfections: and thou shalt be forced to say, They that praise thee, flatter thee.

Secondly, Forget not whence thou hast received, whatsoever praise-worthy gift is in thee; Good reason thou wilt think the bestower should be praised in his gifts, rather then the receiver.

Thirdly, Consider how soon the giver can recall them; turn wisdom into folly; eloquence into silent dumbenesse or rusticitie. There are gifts that are irrevocable. The usual matter of Pride, are endowments of another nature.

Fourthly, The inconstancy of the giddy people seriously considered, abates vain-gloriousnes. No reed in the Wilderness more wavering then they. Christ one while lift up to Heaven, with an Hosanna; straightway to the Cross, with a Crucifige. Paul first a God; by and by a Murderer, whom vengeance would not suffer to live. I wonder not at his so vile esteem of men's censures; knowing how uncertain, inconstant, void of all solid comfort they are.

But what if by glory, we understand the just testimony of his honor and dignity, and acknowledgement of his superiority over the people, to be testified by their payment of his deserved stipend? neither is the Metonymy strange in Scripture; and thereto suites the amplification subjoined: but I dare not swerve from the stream of Interpreters.

The amplification follows; by mention of that which might have been some help that way; his power Apostolical: Though we might have been burthensome, as the Apostles of Christ.

Burthensome: whether by way of charge, or by use of Apostolical authority? this latter some resolve on. But, as Beza well observed, if that Apostolical authority be interpreted gravity, and moderate use of his power, we may not think the Apostle forgot it: If immoderate rigor, and Pharisaical austerity; the Apostles had no such custom, and were of another spirit.

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

[Obser.] His practice must be on like grounds, and in like occasions, our pattern, that our temporal profits may give place to edification of God's people; and our right in things temporal be parted withal, that the spiritual benefit of God's people may be promoted. This Apostles practice we have elsewhere in like kind; his title to maintenance, he auowes by Law of God, of Nature; and Nations, yet forbears use of it, lest the Gospel should be hindered: like see in our Savior, in Abraham, that none say it is a duty peculiar to Ministers.

[Use.] This prudence and equity let us carefully practice, vnderualewing the things of this life to the spiritual good of our brethren. They are not righteous, that always urge extremity of right, and hold it for a principle, to part with no right of their own, for any good of another: What, not to win a soul? what Religion teacheth so to magnify the trash of this earth, as to prefer, I say not trifles, but the whole world before the souls of God's people? What if by parting with some right, thou mayst prepare an Alien? What if by rigorous exacting, thou shalt further estrange him? What gain is it to win a world, and to lose thine own soul? yea to hazard loss of thy brothers soul. Consider, with how dear a price they were bought, not with silver and gold, but with the precious blood of the Son of God. Destroy not thy brother for meat, no nor for money, for whom Christ died.

I N this Text is set down the second helping cause to the prevailing of Paul's Ministry; his meek and amiable demeanour towards them, set out: First, by similitude: secondly, amplified also by the fruit or effect of it in the Apostle, Vers. 8.

Gentle as a Nurse: that like as a nursing Mother, in the tenderness of her affection, deals with the Infant of her womb, bearing the waywardness of the child, and laboring by all means to give it contentment; such was the Apostles carriage towards this people, so meek, so pleasing.

The virtue here commended unto us, implies the exercise of two Christian graces, whereof it seems after a sort, to have its composition: First, Meekness: secondly, Placiditie, as for want of a plainer term, I am forced to call it.

Meekness: understand that gift of the Spirit, moderating the affection of anger, so far, that it is not easily provoked, or set on fire with any froward or untoward behavior of others; a virtue oft commended to our exercise in the work of the Ministry. To Timothy, Paul enjoins use of it towards opposites, that are such of ignorance, not of hopeless obstinacy, though perhaps he had seemingly lost many a wholesome instruction, and admonition: his Reasons; First, God may in his time give them repentance, if at any time, we should not think our patience fruitless. Secondly, their bondage hard under Satan, that easily leaves not his hold. Thirdly, their misery by means of that bondage, should make us meekly compassionate.

To Titus like duty is enjoined upon other reasons: First, remembrance of our own forlorn estate. Secondly, of the power and grace of God in our rescue. Such meekness beseems us all towards the people of God, that no waywardness, except hopelesly obstinate, should prevail, to make us surcease pains, in using means to gain unto Christ.

That hasty hot spurr-humor of many Ministers and people, so soon weary of well-doing, because they see not present success of their endeavours, sorts not with Christian meekness or compassion. It hath, I confess, great examples, but none without check.

Thus let us think: First, many a wholesome admonition, holy Sermon, sweet motion of God's Spirit, neglected we in days of our vanity: had the Lord been as careless of us, as we are of our Brethren, we had still continued in that damnable estate of disobedience. Secondly, the purchase is excellent, if at any time God give opportunity to gain it; such as we should think cheap rated at any pains, we can take to procure it: Thou shalt save a soul, and cover a multitude of sins.

Thirdly, perhaps the cause of so little good doing by the means, sticks in our selves; through, First, lack of prudence, to observe circumstances; or, secondly, neglect of prayer to God, for his blessing upon our endeavours.

The second branch of gentleness is Placiditie, a pleasing kind of carriage, fitted to yield all good contentment to our Brethren, so far as may stand with good conscience. So Paul professeth to have become a Jew to Jews, weak to the weak, all things to all men in things indifferent, that by all means he might win some; so runs his injunction to all God's people, not to please themselves, but every man another in things that are good to edifying.

The ancient Caveat must here be remembered; that this rule leads ad Aras only; permits not to gratify another, with violation of our own conscience. In things lawful become all to all, to win some; but take heed how thou infer the good fellows Conclusion: therefore to become mate for every pot-companion: to run with the intemperate, to the same excess of riot, so do good to others, that thou destroy not thy own soul, by clogging it with the guilt of sin: have no fellowship with the unfruitful works of darkness, saith this Apostle, that in things lawful, commends to us by Precept and practice, care to gratify and yield contentment to our brethren.

[Use 1] They are therefore too quarrelsome censures of rigorous people, that tax as breach of duty in a Minister, all sociable joining with their people in matter of honest and lawful recreation, and would exact all, after the rule of some, more austere in that behalf. It is not vainly noted by our Savior, JOHN BAPTIST came neither eating nor drinking; the Son of man came eating and drinking: the one by austerity, the other by more familiarity labored to gain to God's Kingdom: he is over-rigorous, that interdicts to any sociable conversing either with Novices, or Aliens, as in things indifferent, or tempering his demeanour in things of that nature, so as upon reasonable observance, he shall find to be fittest for their gaining unto Christ.

[Use 2] Secondly, no less blame-worthy, is that neglect of brethren in use of Christian liberty, in things indifferent; thinking he benefit lost, if either loyalty, or charity must limit the use of it. Thus did not Paul.

As a Nurse, understand, not a Nurse mercenary, but a nursing mother, whose affections are most tender, therefore it is added, her own Children.

[Obser.] With what tenderness of affection a Minister should be devoted to his people, is the note. If anymore tender then another, that affection should a Minister express. In similitudes, thus have we our Predecessors professing their love. As Fathers, As Mothers: here as nursing Mothers. Timothy his great commendation was, that he would even naturally care for the welfare of God's people.

To naturalize this tenderness of loving affection, these meditations are forcible. First, of their miserable state in nature. Secondly, dangerous station in grace: When our Savior saw the people, as sheep without a shepherd, he had compassion: the word signifies, the yearning of the bowels, such as is in the most tender pity and compassion. Thirdly, of the dear price they were purchased withal, the blood of God. Fourthly, the comfort accruing to us by their happiness, though the people by us have their salvation, yet we by them our Crown, increase of our glory. But that which will most affect, is experience of sorrows, remembrance of our own misery, in nature. Compassion is best learnt by experience; wherefore our high Priest, that he might be merciful, tastes of our infirmities, and temptations. And the Lord seems to have said enough, to procure from Israelites pity of strangers, for that themselves had been Pilgrimes, and knew the heart of strangers.

So being affectionately desirous of you, &c. for farther amplification of his love towards them, he mentions the effects and fruits of his love, which he felt in himself, especially his liberal disposition, and kind-heartedness, as we may call it, so great, that he professeth he could have found in his heart, to impart unto them with greatest contentment, the dearest things, not the Gospel only, but his own Life.

[Obser.] So liberal is love, if not prodigal of the dearest things, to those that are dear unto it. Love is bountiful: this frank disposition see in Love. First, of God to Man. Secondly, of Man to God. Thirdly, of Man to Man. In love God spares not his own Son, but gives him to die for our sins: that Son of GOD in like love communicates himself, his Life, his Soul, his Spirit, his Prerogatiues, his Kingdom.

In some answerableness of affection, the Saints suffer spoil of their goods, with joy, love not their lives unto death, no not their salvation, in comparison of God's glory.

For their Brethren's sake, sell their possessions, and expose them to common use; yea lay down their lives for the Brethren.

If this be the property of love, where is that virtue to be found amongst men? with the Lord himself we are desirous to indent, mincing the matter with niggardly limits, when he calls anything from us for support of his glory: so far as may stand with reputation, saith the ambitious; so far as with peace and good will of Neighbors, our popular men-pleasers are for the cause of their God. Had the Lord Christ been so straitened in his bowels to us-ward, what had become of our poor souls? he had glory and honor the same with his Father; yet for our sakes emptied himself, and became of no reputation; humbled himself to death, even the death of the Cross; and stand we with him on terms of reputation?

I cannot wonder at our Nabal -like churlishness, those thoughts and deeds of Belial towards our Brethren, when with our God and Savior, that gives us all things so liberally to enjoy, we deal thus niggardly: he hath nothing of the soundness of love towards God or Men, that is thus illiberal and pinching in his affection.

Not the Gospel only but our souls: by an usual Metonymy, our lives; whether by pains in preaching, or by persecution? the latter is resolved on by Interpreters.

May we not infer it from Paul's practice, as a duty in a Minister to lay down his life for the people's sake, the cause of truth requiring it? I dare say, Paul had no thought of his supererogating in this measure of Charity: but understand, this, for the actual performance, is amongst the duties, that are duties in casu, not necessarily to be acted, till the Lord call for life in way of Martyrdom; yet ever must it be resolved on, praeparatione animi. And in case the cause of Truth, and good of the Church call for it, we ought to lay down our lives for the Brethren: so much, First, Christ's love in dying for us, requires at our hands. Secondly, together with the good of the Church; by, first, confirming weaklings: secondly, encouraging the timorous: thirdly, occasioning Aliens to inquire into the Doctrine, whose sweetness is such; whose divine Author so certainly known by the Teachers, that life is not dear, to procure it support and propagation.

First, this measure of liberal resolution in love towards [Use 1] God and his people, let us labor for. First, by this, if by any means, death becomes advantage: Every child of God is a gainer by death; most they that make a virtue of necessity, whom God honors with the Crown of Martyrdom. Secondly, and if from any measure of love, to the Brethren, we may conclude our translating from death to life; most from this, when life is not holden dear, to purchase glory to God, & good to his Church.

Secondly, withal we must take notice, of God's tender [Use 2] respect to our weakness, in these days of Peace, and Liberty, vouchsafed us; dispensing with us for this hardship in Christianity, contented to try us with reproaches only, or such like flea-bitings of persecution; wherein yet, it were well, if we bewrayed not too much delicacy.

Me thinks, comparing our selves in these times, with the Saints of God, that have gone before us; I cannot, but as admire God's power, so marvelous in their weakness, so wonder at our tenderness; ready to shrink from holy practice and profession, for reproaches, and a little loss of commodity and ease. Had we lived in days of our Fathers, when fire and fagot seemed an easy compendium of tortures, what had become of us?

Thus think, God is merciful to us in thus tempering afflictions to our strength. Withall, by these light troubles, takes trial of our resolution, and would perhaps prepare us to greater tribulation.

The manner of Paul's inclination to these offices of love remains 〈 in non-Latin alphabet 〉 : he would in that term express that pleasance, and contentment he found, in the harshest duties of love towards this people.

And it must be observed, as a circumstance adding much grace to every good performance, when it is done with pleasance, contentment, and hearty good liking. To preach the Gospel as of necessity, is scarce thank-worthy, to do it willingly, hath approbation, & reward with God. The Apostles speech seems strange; ye have begun not only to do, but to will. Is it more to will, then to do? Not so: but it is more to do willingly, then of necessity, because something we think must be done.

Hence find we the will, sometimes accepted without the work, never the work, where this will is wanting: in works of Mercy, if there be a ready mind, a man is accepted, though his gift be small; yea in case of inability, though none at all. In new obedience, if the will be present, defects flowing from infirmity, are winked at. Martyrdom it self is not Martyrdom, except it issue from love, and be commended by this complacentia.

Evidences of it take these: First, gladsomnesse, and joyful entertayning occasions of well-doing. Secondly, such men are provident, & forecasting to do good works. Thirdly, their grief is not, to do, but to fail in doing duty, the Commandment is not grievous, or burthensome, but defects in obedience.

Means to procure and increase it: first, consideration of the glorious reward: secondly, the present peace and comfort conscience feels in well-doing.

T HE Apostle in these words makes probable his protestation, of so hearty well-wishing to this people. Reason enough they had to think him thus kindly affected towards them; for that on such terms of hard travel and handy labor, he forbare exacting maintenance due for preaching, in favor of them.

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

Supererogatory works, in their Language, are good works, done over and above enjoined duty. From other good works they thus differ:

First, Where there is a Commandment, there lies a bond upon the Conscience to do so, and no otherwise. In these of Supererogation, the Conscience is not bound; they are left to our discretion to do, or omit.

Secondly, Matters of Precept, if they be done, have reward: if omitted, punishment. In works of counsel, the omission hath no punishment; the performance hath greater reward.

[Object.] Such they conceit, was this fact of Paul: had he preached for his hire, he had done nothing against duty; therefore preaching on free cost, he did supererogate.

[Answ.] There are duties ordinary; that bind simply to all times and occasions. There are duties extraordinary, or in casu, upon special occasion. Example, to preach the Gospel, is a duty ordinary, ever binding a Minister: Woe to him if he preach not; to preach freely, is not always a duty; yet in case, either necessity of the Church enforce it, or appearance of scandal require it, in that case it becomes a duty.

Or thus, Precepts some are of strict Justice; some of Equity and Charity. To abstain from recompense, is no Precept in strict Justice: but yet is a Precept of Equity and Charity. As to abstain from this or that meat, is no duty in strict Justice. But in case our Brother be offended, Equity and Charity commands abstinence; we else sin against Christ, against the Brethren. Such think this fact of Paul, a duty in Equity and Charity, to which he was bound: in respect, first, of the Churches poverty, secondly, of appearing scandal.

A second question falls in occasionally; whether it be a duty of a Minister, binding him at all times, in all places, in every estate of the Church, to preach the Gospel freely? so some have concluded absurdly from this practice of the Apostle. But

First, Why then provides the Lord so liberally, for Levites maintenance?

Secondly, and why infers PAUL thence, our title to a salarie?

Thirdly, With what Conscience takes CaePHAS and the Lord's Brethren recompense from the Churches?

Fourthly, How durst Paul press it as matter of duty upon the Conscience of the instructed, to make the instructer partaker of all his goods?

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

Sixthly, Yea, he declares it to be Christ's Ordinance, that they that preach the Gospel, should live of the Gospel.

[Object.] Yet Christ commanded to give freely, because they had freely received.

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

Secondly, Others, to that time.

Thirdly, Distinguish some will have us betwixt Doctrine and labor therein. The Doctrine we give freely; for labor, require recompense.

Fourthly, Our Savior orders the affection only, prohibiting a mercenary affection and greedy appetite of gain. In the mean-time permitting to eat and drink, and take supply of necessities, in places where they should preach: upon that ground, The laborer is worthy of his byre.

As to Paul's example, and reason built theron, thus we answer: In practices of Saints, binding to imitation, we must have eye not only to their fact, but to the circumstances of doing. Circumstances often vary the case so far, that what is necessary for one, in some case, at some time, on some occasion; is not necessary, nor perhaps lawful to another, circumstances being altered. PAUL circumcised TIMOTHY, to avoid scandal of Jews; yet could at no hand be brought to circumcise TITVS; so far had circumstances varied the case; there now appearing peril of betraying Evangelical liberty. In this point of maintenance; other Churches he professed to have spoiled; of Corinthians refuseth stipend. The sum is, in case, first, Of scandal. Secondly, Of Churches poverty, Paul forbears his right; out of those cases useth it. In like case we think our selves bound by Paul's example: else free, to take benefit of the Lord's Ordinance.

[Quest.] The third inquiry; may it be lawful for Ministers to use Manuell labor? to use Handi-crafts? In no case said Messalian Heretics; Religious men may not labor with their hands. For it is written, Be not careful for the body.

[Answ.] First, That Precept concerns people, as well as Ministers.

Secondly, Prohibits only distrustful carking for things of this life, without dependence on God's providence or confidence in his promise. Confer 1. Timothy 5.8.

[Object.] Labor not for the meat that perisheth.

[Answ.] That Precept also belongs equally to Seculars.

Secondly, Must be understood comparatively, rather for the food that lasts to everlasting life.

The sum is, Paul's practice warrants it, in like case: though out of these cases, First, Distractions: Secondly, And such indecorum must be carefully avoided.

[Quest.] Lastly, it is questioned whether it be a duty of a Minister to labor with his hands? Yes, say some. Paul's Example seems binding: his Precept specially, He that will not labor, may not eat.

[Answ.] In casu, it becomes a duty; simply, or at all times no duty, rather sinful.

First, The charge is to attend to reading, and to be in such things; to labor in Word and Doctrine.

Secondly, To free our selves from distractions by secular employments; since Apostles rid themselves of an Office more coniunct with the Ministry, that they might give themselves only to the Word and Prayer.

Thirdly, And the Lord's provision for Levites was so made, that they might attend the Altar, and wait continually on the Sanctuary.

In Paul's Example a wide disparity appears, as, First, Having an extraordinary Spirit to assist him for his Function. Secondly, Yeelding of right upon special occasions: as First, To avoid show of Covetousness. Secondly, To ease the Church distressed. Thirdly, By example, to win authority to his Canon concerning labor.

[Object.] To the reason from the Law of labor.

[Answ.] It is confessed, the Ministry is not exempted from labor. But they are deceived, that think there is no labor but Manual. The mind hath his labor even to defatigation, not without commerce of the body. And of this kind of labor would our Savior be understood in that principle; The Labourer is worthy of his hire; And labor, said the Apostle, in word and doctrine.

To shut up these questions: miserable is the state of that Church, wherein Ministers are forced to handy-labor; one of the two me thinks it argues: either the extreme poverty; or the profane unthankfulness of the people.

P Raecisio est, as Rhetoricians call it, q.d. to say in a word, ye know how unblameably we behaved our selves amongst you. Withall conceive, the Apostle intimates another furtherance of the prevailing of his Ministry; his unblameable life; set out first, by the parts, secondly, signs thereof; approved by appeal to the LORD'S, and the people's testimony.

[Obser.] His practice should be our pattern, whomsoever God hath honored so far as to assume him to minister before him; yea, of all those, over whom God's Name is called, the duty is to depart from iniquity. Testimonies are infinite; view these few cited in the Margine. Reasons whereby it is pressed manifold.

First, it brings glory to God.

Secondly, Comfort to our Souls.

Thirdly, Benefit even to Aliens. As the neglect draws,

First, Blasphemy on the Name of God.

Secondly, Fearefull expectation of vengeance on our selves.

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

[Use.] Our care let be, on this occasion, doubted to adorn the Gospel which we preach or profess, that howsoever human frailty permits us not to live without sin; yet by our gracious endeavours, we may live without crime.

Two special Branches of this blameless life, the Apostle points us unto.

First, Holiness;

Secondly, Justice.

Holiness conceive to contain whatsoever duty concerns our personal carriage, without relation or direct respect unto men: deduced by the Apostle to Titus, into First, Piety, Secondly, and Sobriety. Justice, an even carriage in all commerce, or dealings we have with men.

And here two sorts of men fall under just reproof.

First, They, whose private conversation, in respect of Piety and Temperance, is free from stain, and blemish of enormious transgression; who yet, in occasional dealing with men, forget all rules, I say not, of Charity and Compassion, but of common Equity: yea, almost of rigorous Justice: Prosecuting the smallest wrongs, with extremity of revenge; exacting smallest rights, after rigor of Law; not abstaining from Fraud, Rapine, Violence, or if there be any other harsh dealing, that we may censure injustice: of whom we may wailing say, as PETER, Spots they are, and blots in our Assemblies: by whose occasion the way of God is blasphemed.

A second sort there are, whose glory is that their lives are harmless; Justice they observe exactly, & plain dealing in their passages of traffic one with another; perhaps also neighborly offices of kindness, and mercy sometimes pass from them; whose personal carriage yet viewed, no Leopard is found fuller of spots, then their lives of foul blemishes. Cursed swearers, scoffers at Religion, insatiable drunkards, &c. And in this kind what not? worst friends they say to themselves. But the Proverb is, Qui sibi nequam, cui bonus? neither hurt they themselves only; how many bane they by their pernicious example? What God would have joined together, let no man put asunder. Justice and Sanctitie are sister-Graces. There is neither in soundness, where either is wanting.

[Obser.] For testimony of truth in this protestation he appeals to God, and the people, Ye are witnesses, and God also. Ye, say some, of our justice, God, of our holiness.

This twofold testimony of our blameless life, we should all labor to promerit. Whence was the Apostles endeavor, to have clear conscience before God, and before all men. And his charge, to procure things honest not only in the sight of God, but also in the sight of men. The one for our comfort, the other for our brethren's commodity. That is known of Bernard: there are two things necessary, Conscientia propter te, fama propter proximum. What comfort hath our conscience, when men applaud us, and God condemns us? and what profit comes to men by our private holiness; when our outward life wants, if blemish, yet not suspicion of iniquity?

[Use.] There is to this day a brood of Pharisees, painted Sepulchers, amongst Christians, their outside glorious, and full of beauty, their inwards fraught with rottenness, and deadly corruption. Their whole care is to appear, and be applauded holy amongst men, yet is it shame to name the things that are done of them in secret. Alas, what auayles it to be applauded of men the mirror of honesty; when God, and thy conscience accuse thee of hypocrisy?

A second sort there are almost 〈 in non-Latin alphabet 〉 : Their profession is, while God and their conscience acquit them, not to care what men say of them; and in that resolution, rush, if not into evils, yet into foulest shows and appearances of evil. Paul belike said in vain, Follow things of good report, and labor to have good testimony from them without, and give none occasion to the Adversary of speaking evil.

Saith Bernard, paraphrasing that of SALOMON, a Lily amongst Thorns: The manners of men, as Lilies, have their colors and odors; that which comes from a pure heart and good conscience, hath the color of a Lily, if good name follow, it is more truly a Lily, when neither candor nor odor of the Lily is wanting.

W Hat he protested of his holy and blameless life, he here makes evident by a sign: it was the careful performance of every branch of his office, exhorting, comforting, testifying, which acts of his office, he sets out: First, by the manner, in similitude: Secondly, by the matter, that they would walk worthy of God.

The inference of holiness out of care to discharge his calling, occasions us this observation:

[Obser.] Holiness best shows it self in careful discharge of our personal functions. He is holy indeed, that is such in his place. Thus think, there is by God's ordinance a double calling of every Christian: First, general, as he is a Christian. Secondly, particular, as such a Christian: suppose a Magistrate, Minister, Master of a Family, &c. he is not holy, that lives unblameably, in the common duties of Christianity, neglecting faithfulness in his special station. It goes currant with Politics; he may be bonus Ciuis, that is not bonus vir; that Maxim is no principle. In Christianity, I dare say, he is no good man, that is not such in his place. Eli is thought to have been a good man for his own private behavior; his goodness was foully blemished, by being so ill a Magistrate, and though from particular omissions we may not infer a nullity of his honesty, yet may we without fear say, he was a defective good man, so far no good man, as he failed in the duties of his office.

[Use.] A point deserving serious notice in these times, wherein, I know not by what ignorance, or error, men are generally miss-carried with opinion of holiness, as much as is meet; for their crimelesse carriage in common duties of Christianity, though faulting too foully in duties of personal Calling: the Minister, whose life is spotless, thinks highly of himself, and is ready to say, even to another Paul amongst the Apostles for pains, as they in the Prophet, Stand aloof, I am more holy then thou; because no Drunkard, nor Adulterer, &c. in life a type to his flock; though never so ignorant, or negligent in the Word and Doctrine. This is, I confess, something a rare virtue among that Crue: to be types to their flock in conversation. But they should remember, this duty concerns them as Christians: Christianity binds them to such holiness in life. The Ministry requires instant preaching, and so requires it; that it cries, Woe to us if we preach not the Gospel, though otherwise our lives were no less then Angelical: like think of other particulars; the Graces of God's Spirit must all be exercised in the particular Vocation.

Follow the specialties of Paul's office so carefully performed by him. Exhorting, Comforting, Testifying: where again occurs the observation made ad verse. 3, though in more particulars. Instruction, is not the whole of preaching: Thereto must be added Exhortation, Comfort; if need be, Obtestation. See what is there largely said.

Here only review the necessity of all these in the course of our Ministry.

First, Of Exhortation. That mayme we received in the fall, and have increased by long custom of evil, remains in the best and most regenerate; as in nature, we are strongly inclined to evil strangely averse from every good duty; So in state of Grace, there are remnants of that propension to evil, no small relics of drowsiness and dullness to good duties. In Prayer, Hearing, every religious Office, who, that observes himself, finds it not? those words of the wise, the Lord hath given us, as goads to quicken our dullness, when we are exhorted by the Masters of the Assemblies.

Secondly, Of Comfort: There is no calling, no duty but hath his crosses attending: Without us, the World; whiles scoffing at Piety, and laughing it out of countenance; whiles threatening; whiles vexing; always laboring to discourage; few to accompany, many to oppose us. Within us, Conscience of infirmity and imperfection; so prevalent with many, that they become weary of well-doing, because they are weak in doing. How needful for the people were a Barnabas, a son of consolation, to support the weak, and comfort the feebleminded?

Thirdly, Of Contestation. The word signifies, after phrase of Scripture, a serious and grave admonition joined with authority and commination. Contest the people, saith the Lord to Moses, that is, charge them with commination. Compare Nehem. 13. Gen. 43.3. Paul's testifying then was, his grave and serious admonition joined with threatening.

How necessary this course of proceeding in our Ministry is; judge by that security, and remiss carelessness, wherewith even gracious dispositions are eftsoons overtaken; desiring to enlarge Conscience, and to slake those strait bonds, wherein it stands bound by the Word of God, in so much that they begin to be of the Politikes opinion; there may be a nimium of Justice; an overplus of holiness and care to depart from evil. All which considered, show necessary use of all these is in our Ministry; and should sway the people to admit them.

As a Father doth his Children. The manner of Paul's performing these Offices we have here expressed; it was with fatherly authority. Before, he puts on him the indulgence of a Mother; here, he assumes the affection of a Father: expresseth he the same or some other thing? There be that conceive him to intimate some difference of his carriage towards them, according as he observed their growth in Grace, and longer standing in Christianity. Whiles they were Novices, and Babes in Christ, he used them with all motherlike indulgence; when grown to more strength, he interposeth something of fatherly authority, perhaps he would signify, that in midst of his mother-like meekness, he forgot not occasionally to use the gravity and authority of a father.

[Obser.] The first conjecture standing, occasions us this note, In our Ministry one course is to be holden with Novices, and Babes in Christ: another, with men of more standing, and strength in Christianity: towards Novices, motherlike indulgence: to others, fatherly gravity and severity.

First, Impositions on Novices may not be over-strict, [unspec 1] or austere; so much teacheth that Allegory of Wine and Vessels, used by our Savior, in way of Apology for his more mildness in Injunctions, then John used to his Disciples.

Secondly, Instructions, for matter and manner, tempered [unspec 2] to capacity: strong meat is for strong men: Milk for Babes; so our Savior instructeth his Disciples, as they were able to bear.

[unspec 3] Thirdly, Admonitions and reproofs over-rigorous, daunt and dismay Novices; no man with that sharpness corrects an infant, as a man of more years.

[unspec 4] Fourthly, Conversation in things indifferent, during weakness, must be other; then is necessary, when once they understand doctrine of Christian liberty.

[Use.] So that they are ill prescribers to us Ministers, that allow us no proceedings with any, but what taste of austerity and rigor; though our Savior would not quench the smoking flax, and our power to use sharpness, is limited to edification. As ill they that in matter of Iniunction and manner of Admonition, limit us to mildness, and tender respect to pretended weakness: though in instruction nothing pleaseth the palate, but strongest meat; why so much strictness required of them? their sins reproved with such sharpness? others with so much mildness? you should ask also, why you are instructed otherwise, then Infants and Babes in Christ? And the Apostle will answer you: It is your shame to stick still in principles: and should be thought as shameful, not to out-strip Novices in measure of Sanctitie.

[Obser.] Following the other sense, we have this direction; to temper our indulgence with gravity and authority; that we impart not the Majesty of our Ministry. Teach & exhort, 〈 in non-Latin alphabet 〉 : withal peremptoriousness of commanding. Let no man despise thy youth; some thus interpret: Though young, yet so carry thyself in thy Ministry, that they may reverence and fear thee, for thy Grauitie and Majesty therein.

[Use.] They are idle prescripts of the people to Ministers, prescribing us popularitie, permitting me severity towards their most scandalous courses; as Corah to Moses, so our people to us in graver proceedings; We take too much upon us, and forget our selves; It is our pride, with such authority to warn the unruly.

T He matter thus pressed by the Apostle remains, that they would walk worthy of God: where we have, first, the Duetie: secondly, the Reason, whereby it is enforced.

The duty, to walk worthy of God. The sense thus conceive; that at no hand thou imagine it possible for us to demean our selves, so as to demerit God, and to be worthy, by way of desert, of those endless favors bestowed on us in Christ: It shall ever be true, that Jacob said, We are less then the least of God's mercies, and his goodness he hath shown us. PAUL speaking of our sufferings for CHRIST, saith, They are not worthy of the glory that shall be revealed: No, saith BERNARD, Though all the passions of all Saints should fall upon one man.

But to walk worthy of God, is to walk fittingly to his nature, and so as may beseem a people whose God the Lord is. The Apostle Peter, me thinks, well expresseth it, when he exhorts, to show forth the virtues of him that called us out of darkness. So that to walk worthy of God, is so to demean our selves, that the Image of God may, as much as is possible, show forth it self in us, and that we may express the nature of God, whose people we profess our selves.

[Obser.] Such should be the measure of a Christian man's life, to come as near, as may be, to the nature of God; so runs the exhortation; to be holy, as he is holy: merciful, as our heavenly Father is merciful: for, First, we profess our selves his children. Secondly, herein stands no small part of our happiness, to resemble his Majesty.

That nature of GOD he hath acquainted us withal. First, by those attributes he assumes to acquaint us therewith. Secondly, by their lively resemblance in the person of our SAVIOR, called therefore, as some think, the express Image and Character of his Fathers person.

[Use.] How ill they suit with this line of life, that profess themselves God's people, and yet live in unclean lust; let them judge, that know how pure a Spirit the Lord is. Those also, that exercise cruelty, injustice, live in maliciousness and envy, turbulent, unquiet, and restless spirits.

How answer they to the nature of God, that stiles himself the Father of mercies, and GOD of pity? that is justice, and love it self, and delights in no style oftener, then to be called the God of Peace.

The reason annexed, because, he hath called us to his Kingdom and Glory, wherein, were it not I have stinted myself to that was public delivered, these particulars might, not without profit, be insisted on: First, the Agent: Secondly, Action: Thirdly, Terme.

Now it sufficeth to observe, the high dignity of everyone effectually called, he is by calling intitled to the Kingdom and Glory of God. Therefore Paul calls this calling, the high or supernal calling, not because the Caller is heavenly, but because the honor, to which we are thereby advanced, is indeed sublime. Hence also it is termed, the heavenly Vocation, not so much for that the Author, means, and manner are heavenly; but because the state, whereto we are brought, is heavenly and glorious.

This is that the Apostle, in such an heap of words amplifies, when he saith: We are come to the Mount Zion, the City of the living God, the celestial Jerusalem, the company of innumerable Angels, and to the Congregation of the first-borne, and to God the Judge of all, and to the spirits of just men. Not that we have now full fruition of the glorious Deity: but, First, the use of Scripture is, saith Augustine, to enunciate things that shall be, in the present or preter time, to signify certainty of accomplishment in time prefixed. Secondly, withal we have present title thereto: As the Heir in his nonage is Lord of all in title, though use is not permitted till time appointed by his Father. Thirdly, And we are now united with God in CHRIST, and made one body with the whole Church Triumphant and Militant.

First, This glorious advancement of the Children of [Use 1] God, should, me thinks, solace all outward abasures, they suffer from the malignant World. What though we be counted the skumme and off-scouring of the World amongst men, that know not the worth of our high Calling in Christ Jesus? Could we, as Paul, turn our eyes from things Temporal, to things Eternal, we should see glory, such as no Kingdom of the Earth is able to afford us; and say, SALOMON in all his Royalty, was not dignified as the meanest amongst Saints.

Secondly, Our wisdom it shall be to examine our title [unspec 2] to this glorious Kingdom. God's Kingdom is usually distinguished into the Kingdom of Grace, and the Kingdom of Glory: they differ not so much in realties, as in the manner of administration. The Kingdom of Glory is swayed immediately by God himself; that of Grace, by means, the Scepter of his Word: yet so, as that whoso is here admitted into the Kingdom of Grace, hath title to the Kingdom of Glory.

Our being in Kingdom of Grace, we best discern: First, By the Guide that rules us. Secondly, The Law or Rule we walk by; The Guide, is God's Spirit. The Rule, the Word of God. These two are so inseparably linked together, that neither without other, comforts anything. As many as are God's sons, are led by his Spirit; and as many as are guided by GOD'S Spirit, are ruled by his Word. Whereto add, Thirdly, The contempt of earthly things, in comparison of the gracious estate of God's people, howsoever afflicted: as thou seest instance in Moses.

H Itherto of the helping of causes in the Apostles self, to the prevailing of his Ministry; follows another in the people; their reverent and respectful behavior in hearing; explained in this Verse; wherein are considerable, First, Their demeanour towards the Word. Secondly, Paul's manner of mentioning it, with thanksgiving. Thirdly, The fruit of their so holy receiving the Word: it wrought effectually, &c.

For this cause we thank God.

[Obser.] A great blessing of God it is to a Minister, when he falls on a people reverently affected to the Word in his Ministry.

A comfort worth all other comforts that can betyde a Minister from his people; and therefore mentioned by the Apostle, not without thanksgiving: a favor, that the Lord hath denied to many his choice servants. Jeremiah heavily complains him of this, that when he spake to the people in the Name of the Lord, God's Word was turned to him to matter of reproach. And how unwelcome, think ye, was that tidings to EZECHIEL, that he should go to a rebellious house; a people that should resist against the Word and Spirit of God. Hence it is, that the Lord, when he would comfort his Servants, and animate them in their Ministry, nourisheth them with hope of such a blessing: As to Isaiah, for his comfort against the multitude of dull ears, and gross hearts, it is promised; There should be a tenth that should return. And howsoever it be true, we have our reward, secundum laborem, not secundum prouentum: as Bernard comfortably observes: yet what matter of dismaying is it to a Minister? to labor without apparent hope of this seal to his sending; the conversion of the people to the obedience of faith.

[Use.] Me thinks then, where the operation is given us, it is that should most be labored for, and inquired after; so that neither large revenue, nor pleasant situation, nor anything should so much be rejoiced in, as this quality of the people; Enquities are usual and carefully made, what is the value? how situate for Air, and other conueniences? They are blessings of God not to be despised; enquiries not to be condemned; but this more to be attended; what is the condition of the people? what attention and regard show they in hearing, to that message we bring them from the Lord of Hosts? The lot befalls that Minister in a fair place, he hath a goodly Heritage; to whom God gives a people reverently demeaned toward, and the Word in his Ministry.

Their commended behavior follows; they received the Word as the Word of God; that is, First, with persuasion that the Word was GOD'S. Secondly, accordingly fitting their behavior, so as was seemly for the Word of God.

[Obser.] A man desiring to profit by the Ministry, must settle himself in this persuasion, that the Doctrines delivered from the Scriptures, have God for their Author. With such mind came Cornelius and his Company to hear, what the Lord should command them by PETER; accordingly they demean themselves in all reverence and fear; and reap the fruit of such reverent attention. While PETER yet spake, the Holy Ghost fell on all those that heard him. This know first, said Peter, and hold for a ground, in your attention to the Writings of Prophets, whether privately meditated, or publicly interpreted: That no Prophecy came of any private motion, but holy men of God spake as they were inspired by the Holy Ghost. This to say truth, is the key to all profitable hearing. First, binding the ear to attention. Secondly, the mind to faith. Thirdly, the heart to reverence. Fourthly, the will and conscience to obedience.

When the Lyon roars, all the Beasts of the Forrests tremble; when GOD is known to speak, what Atheist dares but yield attention? Who stops not curious Quaeres of his incredulous mind, that knows, It is the God of Truth, whose Word he hears? what heart so obstinate, that trembleth not in such persuasion? Even dissembling Israelites on that ground resolve; All that the Lord commands us, we will do.

[Use.] In this persuasion let us build our selves, as many as desire to profit by hearing: and to feel the saving efficacy of the Word in our Souls.

To this end consider we, First, The majesty of the Scripture; that having so little help from human eloquence; carried, for the most part, in plainest and lowest style: yet prevails to draw the mind, to subject the very thoughts and Conscience to obedience and reverence.

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

Thirdly, The great malice of Satan against it: shown in all times, by stirring up Heretics to adulterate; Tyrants (had it been possible) to destroy it.

Fourthly, The wonderful efficacy, shown in altering the disposition of man's heart: so far, that howsoever, it is as contrary to the corrupt nature of man, as light is to darkness; yet, where it prevails, things dearest to nature, are not esteemed half so precious, as the Word of GOD.

[Obser.] To this persuasion of the divine Author is their behavior in receiving fitted, set out in Antithesis; they received it, not as the word of man, but as the Word of God. A precedent worthy our imitation, instructing us to a meet manner of receiving the Word of God. As Peter prescribes to Ministers, to speak as the words of God; so suppose the Prescript for hearing, from this pattern, to hear it as the Word of God ought to be heard; ever putting difference twixt it, and the word of man; the specialties thus conceive: First, with the best and chieftie of our reverence and attention. The Prophet Isaiah prescribing it, expresseth such a degree of reverence, as can scarcely without Idolatry be allowed to the word of a man; he would have us even tremble at the words of God; the very sound of it should be as the noise of Thunder, at which we naturally tremble and quake.

Reasons we have many, pressing such a measure of reverent attention. First, the Wisdom, Power, and Majesty of the Author, showing it self so wonderful in every line almost of the Scripture, that it breeds admiration in the attentive and considerate Reader; so hath every word his weight, every sentence replenished with divine Wisdom, that it is all profitable to instruct, comfort, exhort, correct. Secondly, to which add, meditation of the Majesty and Power of the Author, how able he is to avenge himself on the least vnreuerence. Thirdly, of the high mysteries it contaynes, so plainly delivered, with such variety, as may sway the ear of the most curious Sciolus, to reverent attention. Fourthly, weigh also, how nearly the knowledge and obedience of it, and every parcel in it concerns us, insomuch that thereon depends the salvation of our souls; so many causes, commanding the best of our attention, and reverence, we must acknowledge.

[Use.] Three dangerous diseases of the ear are here discovered. First, Deafnesse complained of by the Prophet anciently, as the deaf Adder, so stop they their ears, refusing to hear the voice of the Charmer, charm he never so wisely: noted also by Solomon, in his time, and threatened with a judgment to be trembled at; which is grown to such height, that it becomes matter of reproach, to be a common frequenter of Sermons.

To open this deaf care: First, let that of Solomon be remembered: Whoso turneth his ear from hearing the Law, even his prayer shall be abominable: that whereas in their prayers, they seem to place their sole contentment, and confidence; in case of contempt towards hearing, their other devotions become abominable. Secondly, if this move not, let that terror of the Lord prevail, a day will come, when anguish of soul shall force these miscreants, to importune the Lord with their importunate outcries, for audience and mercy; Lord hear, Lord, Lord, open unto us. But hear what GOD'S wisdom protesteth, When they cry, he will not hear, but will laugh at their destruction, and mock when their fear cometh.

Secondly, drowsiness and dullness of hearing, complained of by the Apostle; when they hear, and hear not; hearing without attention and regard, tendering their presence in the Congregation to fill up the number, but with such Oscitaurie, and gaping drowsiness, that they regard not what is spoken unto them. That, if a man should ask them account of their hearing, as David did Ahimaaz of his message; no better answer should he receive: I saw a tumult, said AHIMAAZ, but I know not what. These heard a noise; good words they say, All of God; but what of God, or his Will, they know not.

For remedy, consider, first, this Word of God, that you so slightly regard, is that, that one day shall judge you. Secondly, and it is not amongst the least of God's spiritual plagues, to be given up to drowsy and dull ears. Thirdly, the last is the itch of the hear, listening rather to fables then to the wholesome words, which are according to godliness, insomuch that whoso will be so frivolous, as to pester his Sermons with idle and impertinent stories, never so fabulous, finds attention in our people, much more serious, then he that with greatest evidence of the Spirit and power delivers the deep mysteries of salvation.

Secondly, as with our best reverence, the Word of [unspec 2] God must be received; so with absolute faith and credence, that herein we may put difference twixt the Word of God, and the word of man: suppose thus; whereas the words of the wisest, and most judicious amongst the sons of men, justly admit not only disquisition, but contradiction, because all men are liars; this honor we owe to the Word of God, with absolute credence, without any suspense of judgment, or contradiction to entertain it; very thoughts must be subjected to Faith, when once we know the mouth of the Lord hath spoken it; for the witness of God is greater then man's. I, what the Lord avoucheth, who dare deny him credit? And howsoever something brought to us for the Word of God, may justly be examined, because there be that say, Thus saith the Lord, when the Lord hath not spoken by them; yet when once it shall appear to be the Word of the Lord, to question the Truth thereof, beseems rather Atheists, then professed Christians.

Where comes to be reproved, not only that general infidelity of professed Atheists, questioning the Truth of Scripture; but all the particular unbelief of our people, that hearing anything, even with •• ynest demonstrance, taught, above power of nature, or their shallow conceit; not only inquire, as NICHODEMVS, How can these things be? but resolve of the negative, These things cannot be: Why should it seem a thing incredible, that the Lord should raise the dead? re-edify the body out of the ruins made by death, that could at first build it out of nothing? To this day seems it more then a problem, a mere paradox amongst our people.

The very Commandments, where they are crossing to corrupt humors, are cancelled, at least slighted, and shifts studied by defiled consciences, to divert that stroke, that pierceth from the consideration of their divine Author.

[unspec 3] Thirdly, the last thing in this manner of receiving the Word of God, is the absolute subjection of the conscience to obedience: that whereas all the commands of men are limited to their rule; and absolute obedience is due to no mere creature, how authorized soever: This Word of God must so be received, that whatsoever the Lord shall command, we must resolve to do.

Where the tax lies heavy upon our licentious Hearers, coming to hear, with reservation of purpose to continue their sins, and desire to have conscience at liberty, to obey, or disobey, as themselves see fitting. They must give Preachers leave to talk, they will give them the hearing. Obedience shall still be at their liberty, and choice, wherein and how far to yield it; let these consider, who said, God is a Law-giver, able to save and to destroy; that suffers no transgression, or disobedience, to pass without just recompense of reward.

Which also works, &c. The fruit of such receiving the Word follows. It works mightily in them that believe. So lively and mighty in operation is the Word of God in due manner received, transforming the Hearers into the Image of it self; in such sort that what it prescribes, it works: prescribing Faith, it •• rks Faith; urging Obedience, it works Obedience; commanding Knowledge, it enlightens to know: strange and wonderful is the virtue of it, received as it ought. It makes the Churl liberal; the Profane, holy; the Drunkard, sober; the Adulterer, chaste, &c. There is no duty so harsh to flesh and blood, so crossing to profit, pleasure, anything; but it prevails with conscience of such Receiuers, to practice.

[Use.] I spare touch of Euthusiasts blasphemy, in whose language it hears nothing but a dead Letter; advising our Hearers, to notice the true cause of so little efficacy, of this mighty Word in their hearts; commonly it is imputed to the Minister, either his gifts are weak, or his affections cold, or his heart not upright. The fault must needs be the Ministers, if the Word be not effectual in the Hearers. Truth is, these all or some may be impediments; yet who hath not seen mighty effects of weak gifts in the Minister? &c.

Rather sticks the cause in the people, not hearing with what reverence, faith, conscience, that this Word of God should be received withal.

They come to hear, as Athenians, for novelty; or as the Jews, in Ezekiel, for pastime and recreation; or as Critics, to censure the gifts of the Minister: who maruels if they depart without profit, or experience of the power of this mighty Word of God, whose actual efficacy requires due disposition of the Receiver?

T He Apostle proves by a sign, the effectual working of the Gospel in this people, that sign is, their willing and constant enduring afflictions for the Gospels sake, set out in a comparison of Likes or Equals.

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

[Obser.] The supernatural virtue of God's Word is here remarkable, as in many other things, so in this, that it so rauisheth the affections with love of it, that it makes us willing to suffer any affliction for it.

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

And this as true of the Gospel, as of the Law. How storms man's nature against that doctrine of the Gospel? teaching the whole of our salvation to be the work of Christ, and the grace of his Spirit; us to be nothing in merit, or ability, to further, in any sort, our righteousness or salvation? what power but supernatural, can work this change in the nature of man, to make him prefer in his love, that which he so naturally hates, before wealth, pleasure, honor, life it self?

Augustine, to some requiring miracles to prove the doctrine of the Churches, to have proceeded from God, thus answers; He that sees the world believe, and himself believes not, is himself a strange wonderment: so, he that sees God's Church suffer such tortures, for the Word of God, and yet questions the divine Author thereof, is a marvelous, or rather a monstrous Atheist.

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

[Use.] And if there were nothing else, this me thinks should settle the veriest Atheist in persuasion, that the doctrine of Scriptures came out from God. To God's children let it be a settling of their Faith, that it never waver about this principle.

[Object.] Lest any say, The Argument is not demonstrative; in as much as Priscillianists, Donatists, other Heretics have resisted unto sheading of Blood, to maintain their Heresy and Superstition.

[Answ.] We confess there are amongst Heretics, men strongly deluded, and even ambitious of suffering. Yet betwixt the Devils and God's Martyrs these differences are observable: First, in the manners and conversation of one and other, to the eye of Naturalists evident. Priscillianists were known to be men of vicious life, and in matters of Oath and Religious Hypocrisy, professedly impious: To Christ's Martyrs, their persecutors have been forced to give testimony of their honesty. Pilate could say of our Savior, I find no evil in this man; Lysias in Paul finds nothing worthy of Death or Bonds; Pliny to Trajan gives testimony of Christians in offensive life; except in matter of their Superstition (as he calls it) they were unrebukable.

A second difference ariseth from measure of their passions and patience; where, Story and Experience gives eminence to Christians. Sawes, and Spits, and Gridyrons, were trials peculiar to Christians; never was Christian severity so savage against Heretics, as was Heathenish or Heretical Crueltie against God's Children; under which, notwithstanding their patience was perfect, to the astonishment of Beholders, who can sample, amongst Heretics, that of Lawrence on the Gridyron? daring as it were the Tyrants malice, Assum est, inquit, versa & manduca. Ita animi virtute vincebat ignis naturam, saith S. Ambrose.

The power of the Word of God we have thus seen in general; as it is observed by the Apostle, and inferred to be so mighty in this people, so let us view it. It wrought effectually in this people; for they imitated the Churches in suffering.

[Obser.] That man may say indeed, the word is mighty and effectual in him, with whom it prevails so far, as to make him a willing sufferer for the Truths sake. Something it is, when it works Faith and Obedience in days of ease; yet in some reuolts it hath thus far prevailed. To whom it is given not only to believe, but contentedly to suffer for the Name of Christ, theirs is the privilege.

The hardest point of obedience, is to obey in suffering. Can you drink of my Cup, said our Savior to his ambitious Disciples? that is the trial.

First, Naturally we love ease: and there is nothing more hard to flesh and blood, then passions and patience. Wherefore herein have been noted the foulest falls of greatest Saints.

[unspec 2] Secondly, Besides, in that case, a man must sometimes transcend sense; and whatsoever this World affords to sustain him: believing one contrary in another; as that he reigns as a King, whiles he suffers as an abject Miscreant.

[Use.] This make we our Touch-stone, to try truth of Conversion by power of the Word of God. Many are the effects it hath in the hearts of Cast-awayes; it humbles, comforts, reforms them in a measure. Thus far it prevails with few, or none of them, to make resolute, to suffer for the Truth. Faith and Repentance are the rifest things in Profession: then patience in affliction, or resolution to suffer, no virtue more rare. Vsually we desire to indent with the Lord, and so far as may stand with commodity, reputation, love of Neighbors; so far only are we for the Gospel. Remember who said, He that takes not up his cross to follow Christ, is not worthy of him: whoso doth it not daily, in the preparation of his mind, is no meet Disciple for him.

The amplification of their sufferings is by comparison of likes; they suffered as others: the points wherein they resembled are, First, the passions, same things. Secondly, quality of persecutors, from like men; their own Countrymen. This latter brought to amplify their patience, there being no unkindness that goeth so near, as what proceeds from men linked to us in bonds of Nature, Amitie, or otherwise.

[Obser.] Considering the persons, Authors of their vexation, me thinks I see, the unlimited violence of a Persecutors malice against God's Children for truths sake; It knows no bonds of Nature, or Amitie; breaks furiously thorough all, to wreak it self upon the Truth. Neither Country, nor Friendship, nor Kinred, nor anything that a Persecutour respects in his malice. Here a man's chief enemies are they of his own house, Father against Son, Son against Father; Parents and Brethren betray, and persecute to death.

How near was the Tye betwixt Saul and David, by Kindnesse, and Affinitie? that is no restraint to Saul's malice; nearer that betwixt Cain and Abel; yet inhibits not from cruel Murder. In all experience, no Hatred so deadly, as what ariseth for cause of Religion: whether the cause be this, that the Lord thus punisheth the contempt of Religion in Persecutors, giving them up to be void of natural affections; or what else I know not; once this I know, the greatest amongst spiritual Plagues are reserved for Persecutors; and it is no small wrath to have Nature so far depraved.

[Use 1] First, Let it serve for caution to all guilty of Persecution; to all to take heed how they harbor malicious minds against the Gospel; lest they prove Monsters in Nature. Were it not a wonder and astonishment, to see a Mother become the Murderer of her own son, &c? Certainly, that malice, that grows upon point of Religion, is unlimited; and knows no stay, till it make men Monsters in Nature.

[Use 2] Secondly, Let no man think strange concerning this try all, as if some new thing were come upon him. It is bitter, I confess, to see natural Love turned into unnatural Enmitie. But remember who said: When Father and Mother forsake me, the Lord takes me up. And he that in such case, hates not Father for Christ's sake, is not worthy of him.

T HE Apostle occasionally mentioning the Persecutions raised by Jews, against the Church, digresseth a little to a description of their manners; yet so, as he hath still respect to his principal purpose. His aim seems this: to prevent the scandal might arise to God's people, in respect of Persecutions raised by Jews. It might seem strange, the Lord's only people in time past, having such knowledge in the Law, and Prophets, should persecute the Gospel; some weakling might perhaps think, there was something amiss in the Doctrine; when Jews did so eagerly oppose it. That scandal the Apostle would here prevent: showing it to be no new thing in that Nation; Such cruelty was become hereditary to them; and persecution, after a sort, their National sin. To this end, he remembers them how they dealt with our Savior, and their own Prophets.

That the Conclusion in this digression, may be this; Crueltie in Jews may to no man seem strange.

First, from their former facts. Secondly, their malignant nature. Thirdly, God's wrath upon them.

Who killed the Lord Jesus and their own Prophets.

[Quest.] Means he the same persons?

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

[Quest.] How are they said to have killed the Lord Jesus? when it is certain by the Story, he was put to death by Authority of the Roman Empire: and the Executioners seem to have been Roman Soldiers:

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

[Obser.] Sins committed by others through our instigation, become ours by just imputation and participation. What sin thou excitest another to commit, that thou committest; the guilt of it redounds to thee, in as high a nature, as to him that is the immediate Executioner. In Naboth's death the Judges and false witnesses were the next Agents. IEZABEL the plotter only, and instigator; she is punished for sheading Naboth's blood, though her hand was not upon him. Even in men's courses it seems just; that not only the Executioner; but the Plotter, Abetter, Instigator, Concealer of Treason be punished with death.

Yea see, how a far less degree of participation, brings guilt upon our souls. The Rulers among the Jews, that but tolerated the breach of Sabbath, are charged to have broken the Sabbath. Yea, least countenance giving to Idolatry, makes culpable of Idolatry.

[Use.] I say then, as PAUL, Communicate not with other men's sins; beware how thou provoke another to evil; lest the guilt of his sin, yea, of his soul redound to thy Conscience.

There is a rule that most men walk by. Every man shall bear his own burden; smart for his own sin. A true rule, but misinterpreted. Thine own sins are they, not only which thyself actest; but what thou prouokest others to commit. AHAB wrought evil in the sight of the Lord, &c. whom IEZABEL his Wife provoked. AHABS sins are Jezebels sins; because she provoked to commit them.

Thy childes impiety and uncleanness are thy sins, if thou give him countenance to commit them. Thy Neighbors Persecution, is thy Persecution, if thou encourage him to persecution.

To which end consider, God's Commandments bind, not only to our own personal performance of duties: but to further their performance in others. Turn, and cause others to turn. They enjoin, not only to fly sin in our own persons, but to hinder it in others within our compass: Thou shalt not suffer thy Brother to sin.

[Obser.] Again, see here; how sins once set on foot by Parents practice, are ofttimes continued in the Posterity to many Generations.

Crueltie began amongst Jews, in the days of Prophets: continues in that Nation, till destruction of their City; Isaiah calls them a seed of the wicked; as if their Fathers had propagated their Cruelty with their Nature. JOHN BAPTIST, a generation of Vipers; as if it had been as natural to Jews to receive cruelty from their Parents, as for Vipers to receive Poison from their Dam. So Ahab's Posterity resemble his manners; and all that come near him, or his Race, taste of his malice; Hence see we, in all Ages, sins spreading over Nations; therefore called of some, National sins; so pass they along in every Generation, as GEHEZI his Leprosy, to his Posterity.

The question is oft moved; whether, as Adams first sin passeth to his Posterity; so other actual sins of immediate Parents? The resolution is general, they do not; because, say some, their actual sins are personal and singular; whereas Adam stood as a public person, in whom the whole Posterity was to stand or fall; As others conceive in terms; In the precept given Adam, was the whole Posterity bound; man's whole nature was in Adam obliged, to preserve that rectitude wherein they were created: whereas in immediate Parents Children are not bound. Though this be truth, yet may we not deny, but the sins of other Parents, though not the individual acts, yet the same in kind, pass after a sort, from the Parent to the Posterity. Thus conceive. There are some fleshly, and, as they are termed, sensual sins; as Drunkenness, Adultery, &c. there are other more spiritual. Those sensual have a kind of propagation from Parents to Children; a stronger inclination and proneness to them, they derive from Parents through temper, and constitution of the body, by customary practice of such sins, wrought in the Progenitors. For others more spiritual, as Pride, Idolatry, Swearing, &c. we see them oft continuing in the Posterity, but by other means; as, First, cursed example of Parents, which it is natural for Children to imitate. Secondly, Education, when they are nuzzeled and trained up therein. Thirdly, Chiefly, by God's just Judgment upon the Parents, thus visiting their sins; by giving over the Posterity to walk in the steps of their cursed conversation. How it comes to pass we cannot so distinctly explain, but find in experience, such a lineal descent of sins, from Predecessors to Posterity.

[Use.] It serves to admonish us all, whom God hath made Parents of Children, or but Precessours to the Generation that shall come after us, to beware how we become Ring-leaders, or On-setters to any profaneness; that we draw not on our selves, the blood of their souls that shall come after us. It is easy to set a house on fire; not so easy to quench the flame. The beginnings of the inflammation we see; the stop who knows? so are the issues of ungracious examples dangerous, and to us uncertain. IEROBOAM made Israel to fine. A long many Generations, his Successors continue his sin; it is still the cloze of their story, They departed not from the sins of IEROBOAM that made Israel to sin.

It is fore-told of these last times, Iniquity shall abound. How should they choose? when they receive, as a sink all the infections of foregoing Generations: yet woe to us, if we help forward the infection.

Consider, First, All sins of all men occasioned by our example, we shall smart for; as well as for those, in our own persons committed. Our personal sins are burden enough to press us to Hell: how much heavier load carry they with them to judgment, unto whom the sins of Children, even to a thousand Generations, are imputed? if they continue so long in the Posterity.

Secondly, Mee thinks, we should think it enough, that we have been means to convey to our Children Adams sin, and his curse. Let us beware, how we strengthen their vicious inclinations, by our own lewd example; to make them twofold more the children of the Devil.

Thirdly, Think in yourselves how bitterly in the anguish of their souls, at the last Day, Children of your own bowels, baned by your example, shall curse you; and say; Cursed be the womb that bare me, and the ungracious father that begat me, especially, for baning my youth with his profane example: teaching me, by his practice, to blaspheme God's Name, to hate his Children, &c.

I beseech you, let us lay these things to heart; and beware how we become On-setters to profaneness. In good courses, the happiest man is the beginner. All the good, that is by his occasion done, shall be to him rewarded. In evil, the heaviest woe is to the Ring-leader: All the sins, that by his on-setting and occasion have been committed, shall be to him imputed to his heavier condemnation.

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

How is it understood de euentu, or de conatu? of the issue or of the endeavor? some think of the issue; supposing it subjoined by way of prevention, to signify; that howsoever they thought themselves the only Church and people of God; yet they, of all others, were least in his savor.

If of the endeavor, thus conceive, q. d. they care not to please God, and are men of most barbarous and hateful disposition; right 〈 in non-Latin alphabet 〉 : opposing themselves to all; not Israelites, but Ishmaelites, men of savage and wild nature; their hands against every man; every man's hand against them. As if the Apostle would express a most Inhumane, Barbarous, and Giant-like behavior in this people; such as our Savior expresseth of the unrighteous Judge, that neither feared God, nor reverenced man.

[Obser.] Such Monsters men grow that are taynted with Persecution; insensible, losing all sense of Deity, and common humanity. Those Giants, not only in stature, but in manners, were the seed of Cain, in whose way they walked: see to what height of Barbarism they grow. NIMROD a mighty Hunter before the Lord, and the rest of his fashion, build a Tower to Heaven, if not to pull God out of his Throne, yet to fence themselves against his Majesty. PHARAO, becoming an Oppressor of God's people, falls to like Impiety and Inhumanity. Who is the Lord that he should obey him? and Israel must be beaten, for not doing impossibilities. And what a Monster grew Julian after his revolt? in Death blaspheming Christ, under the name of Galilaean.

Flye Cruelty and Persecution of GOD'S Saints: it draws with it, in God's heavy wrath, a tail of foulest Barbarism, and Immanity.

Forbidding us to speak, that is, to preach to the Gentiles: so proving themselves Hosts humani generis: contrariant, Enemies to all men. So are they all to be reputed, that hinder preaching of the Gospel, as capital enemies of Mankind. Needs any proof? They deprive us of the greatest good: are enemies in the things that neereliest concern us. The Gospel is God's power to Salvation. And fides ex auditu: how shall they believe without preaching? and how be saved, without believing?

Of other Persecutors said our Savior, they can but kill the body: these are means to cast body and soul into Hel, by keeping from them the means of Salvation. I enter not the question, whether Preaching be the mean, sine quo non, we come to Salvation; I take it for granted by the Apostles sentence; they forbid to preach that they may be saved; what saith he else? but that by forbidding to preach, they hinder their Salvation. Let no man say, they are willing they should have the Word read to the people, and that is mean sufficient to Salvation. I am persuaded, whoso is enemy to preaching unto the people, would as willingly with-hold the reading also.

[Use.] If our Age and Nation have and suffer any of this kind of Enemies and Opposites to the eternal good of men, of whom we may say, as Christ of Pharisees, They have taken away the key of Knowledge; neither entering themselves, nor suffering those that would, let them see here with whom Saint Paul doth yoke them: Even with the obstinate shedders of our Saviors blood, who neither please God, nor love any man. What vengeance God hath in store for such, I would rather themselves should seriously consider, then give us occasion to mention. But if the Lord would admit no recompense for the blood of the body, but the blood of the slayer; how much sorer vengeance hath he in store for those, that taint themselves with the blood of souls? That crieth louder then the blood of ABEL.

To fill up their sins always. Declares he their issue, or their intention? The intention, say some, in respect of God's counsel; the issue only in regard of themselves. This was not that they aimed at, but that followed as the issue, and consequent of their courses, they filled up their sins.

[Obser.] So true it is, that when a man once willfully runs into a course of sinning, he knows no stay, till he come to extremity of profaneness. There is in such courses a praecipit • um. When a man is on the top of a Hill, it is at his choice, whether he will thence throw himself down, or not, but once let him head-long himself, there is no stay, till he come to the bottom: so in case of transgression, it is easier to keep our selves from entering desperate courses, then once giving our selves the reins, to make stop before we come to extremities. Gentiles fell first to Adultery; from Adultery to Sodomy; from Sodomy, to a Reprobate mind, drawing with it a Legion of other enormities. He that is filthy shall be filthy still; It is spoken, Prophetando, non optando, CaeLIVS.

Reasons are thus given: there is, they say, a linking together of sins, as it were in a Chaine: one draws in another. One degree of sin, another in the same kind; one sin, another of another kind: Anger cherished, grows to malice inveterate: Hatred, to Murder; Murder, to Parricide: so Drunkenness, Adultery; they both bring beggary: occasioning Theft, Rapine, Murder; What not? There are, they say, certain capital sins; that have others attending, as Tributaries to nourish them. Whoredom, Gluttony, Ambition and other Pride, are perhaps the master-sins; Covetousness their attendant to nourish them.

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

Thirdly, God's Judgment on such men's souls, giving up to the swindge of their affections.

So that they utterly delude their souls, that running head-long to a course of sinning, conceive opinion to leave sins at pleasure. What need to Saint it in youth? time enough to repent in age. In the mean time, like men past feeling, they give themselves to work wickedness with greediness. Oh fools and blind! that think it so easy for a man accustomed to evil, to learn to do well. Can a black-Moore change his skin, or a Leopard his spots? then it is possible to alter custom of doing evil. How much ado have God's children to mortify corruption, to stay that natural Fountayne of evil, that it stream not out continual enormities into their lives? and after utmost striving against sin, by Prayer, Fasting, Meditation, &c. yet still feel the Law in their members, rebelling against the Law of their mind? If so much ado be to repress corruption merely natural, how much more difficulty, to alter nature strengthened by long custom?

Be admonished to stay from entering ungracious courses; or rather pray God, as DAVID, to keep from presumptuous sins: wickedness is much easier to keep, then to cast out: God in his wrath gives up forlorn men to reprobate minds. Wouldest thou keep thyself from murder? repress rash anger: from Sodomy? fly Adultery: once give thyself to a course of sinning, there is no retiring without a spiritual miracle.

To fill up sins. The Apostle conceives there is a certain full measure of sinning, whereto impenitents come, before the last wrath cut them off: that measure, measure not by natural inclination, or that fullness whereto vicious nature would carry them: that measure is without measure: the Horse-leach and the grave are not more vnsaciable, then an impenitents desire to sin. They would live ever, said GREGORIE, that they might sin ever. And this is one reason, why their torments in hell are endless, because their desires to sin were endless.

But this full measure understand, that whereto God in his secret, though just judgment, determines to permit them, before in his last wrath he take them away.

[Obser.] There is then a measure of sinning, to which God in his wrath permits every impenitent, beyond which he cannot pass, to which he shall come before the last vengeance seize upon him. Fill up the measure of your Fathers, that on you may come all the blood of Prophets. The Amorites must not yet be cut off, because their iniquity was not yet full.

[Use.] Where the reason is evident, of the Lord's bearing with so much patience, the vessels of wrath prepared to destruction; not because he is regardless of things done on earth, or allows their accursed courses; but because they have not yet filled up the measure of their iniquity.

And it should patient us awhile, though we see the enemies of God's Church tolerated with impunity; when once they are at their top in doing evil, they fall headlong into desolation.

For the wrath of God is come upon them to the utmost; 〈 in non-Latin alphabet 〉 , until the end, some interpret: intimating the limit of time, set to the wrath of God; which once expired, wrath should be removed; All, to extremity, and in full measure, answerable to the measure of their sins. All, There be that think him to express the perpetuity of God's wrath, as you would say, wrath is come upon them finally, so as it shall never be removed.

[Obser.] Howeuer, applied to the Apostles purpose, it occasions to observe it, as an evidence of God's extreme wrath upon any people or person, to be given up to outrage, and obstinacy in sinning: so Paul proves God's wrath manifest from heaven against Gentiles, because they were given over to the swindge of their brutish affections. And David in a Spirit of prophesy praying God's utmost vengeance upon his enemies, thus expresseth it: Add iniquity to their iniquity. The Lord thus threatens to plague contempt of his Word and Judgment on Jews; that they should never be purged from their sin, till they died.

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

[unspec 1] First, the persons whose punishment this is, are Castawayes. God's children indeed he permits to fall into particular acts of disobedience. First, to chasten Security: Secondly, increase Humility: Thirdly, and teach Compassion, but raiseth them again by Repentance; this is the proper plague of a Reprobate, to be given over to such a measure of sinning, as admits no recalling.

[unspec 2] Secondly, the consequents of this vengeance, are in this life, either hardness of heart, or remediless horror of conscience; in that to come, a measure more then ordinary of hellish torments.

[unspec 3] Thirdly, the manner of inflicting: First, by Desertion, God forsakes them: Secondly, Tradition, giving up to the power of Satan.

[Use.] How coldly therefore proceeds the inference of God's favor from outward blessings, amongst men given over to their own corrupt affections? holden captive of the Devil to do his will, in Drunkenness, Whoredom, Idolatry, Superstition. What greater evidence of God's wrath can be upon their souls, then this divine Desertion, and delivery over to the power of Satan, to work wickedness with greediness?

[unspec 2] And how should God's people, delivered from the power of darkness, solace themselves in all outward afflictions? What though our portion be every days affliction, whiles we feel sin mortified? we, through our delicacy, think our state miserable, because of outward pressures. Now if the option were given us, to live vassals of Satan in the top of prosperity; or in extremity of afflictions, but delivered from Satan's bondage: whether would we choose? to be sanctified, is a pledge of God's love to the starved Lazar: to live in Epicureanism, an evidence of God's hate to the wealthiest Glutton.

On them to the utmost. These once the people highest in God's favor; no Nation graced with such pledges of his love: now the chief spectacle of God's utmost wrath, and extremest displeasure.

[Obser.] The higher any people or person is advanced in God's favor, the heavier vengeance lights on them in case of their unthankfulness and disobedience. Capernaum lift up to heaven , is brought down to the lowest Hell: justly for their rebellion, and abuse of God's high favor: this makes the state of an Apostate more fearful, then of a simple Alien, because his taste was more of God's grace and favor.

How great are the perogatives of GOD'S favors, vouchsafed to this Kingdom, liberty of the Gospel, peace in the profession and practice of Piety! such as Adversaries have long enuyed us: other Churches of God never yet so fully enjoyed: Let us not be high-minded, but fear. Every disobedience is in us more heinous; God's vengeance will be more extreme, if perhaps we prove unthankful and rebellious.

[Use.] Let every man observe his specialties in God's favors; use their meditation, to excite to more obedience. Is thy knowledge more? see thy obedience be more also, else shall thy stripes be more. Is thy wealth greater? see thy works of mercy be more abundant. Have we more power and plenty of preaching? see that we more abound in knowledge, practice, every grace of God; more tolerable else shall be the state of Sodom and Gomorrhe, at the day of Judgment, then ours.

T He coherence seems this; the Apostle had occasionally mentioned their afflictions, and professed his love, because he saw they might haply question his love, as pretended only, since he so soon left them, & was so long wanting to their comfort: he makes Apology; professing, First, his departure was enforced, his absence grievous; no other then when a Father is bereft of his children. Secondly, in body, not in Spirit. Thirdly, striven against. Fourthly, but hindered by Satan; 〈 in non-Latin alphabet 〉 . The word intimates a separation, such as Death makes twixt Father and Child: that look what grief a Father sustaynes when he is bereft of his children, or poor fatherless Orphans deprived of Parents; such and no less grievous was that, occasioned by his separation and absence.

[Obser.] So grievous to a Pastor sincerely affected to God's people, is even enforced absence from the Flock: the kindest Father takes not more tenderly, the want of his dearest children. Reading the story of Paul's departure from Ephesus, me thinks I see the behavior of a dying Father in his last farewell to his children; so pithy and passionate are the Exhortations and Counsels; every word enough to make the hardest heart to melt, in the hearing, and such relenting wrought they in the people.

No marvel: First, the dangers wherein they are: Secondly, and price of their souls considered.

[Use.] First, they are of mercenary disposition, that are not thus affected. Secondly, and they have cause to fear the vengeance, threatened to men merciless to fatherless, that enforce such separation.

〈 in non-Latin alphabet 〉 . The Apostle is by some conceived, to intimate the separation and absence to be but for a short time, supposing him so to speak according to his hope and opinion; by others, to signify the suddenness of his enforced separation; whereto agrees the story, Act. 17. ad verse. 11.

[Obser.] That sense standing, occasions us to note, how Satan specially insidiatur initijs nascentis Ecclesiae, and is most turbulent in the first planting of Churches. At Ephesus, when the door is opening, Adversaries are multiplied. Hence in Primitive Church grew those bloody persecutions, that plenty of Heresies, wherewith the world was pestered. At first rising of Luther, what uproars was the whole Christian world filled withal? and still as the Gospel spread it self newly from Kingdom to Kingdom, so grew tumults more frequent and outrageous.

Particulars of God's children may observe, temptations most frequent, and vehement in their first retiring from the world, and turning to their God; then conscience becomes a Lyon: persecutions arise, all the power and policy of Hell combine, to detayne, or work a rescue.

The reason is evident: It is the Devils observation from much experience; it is easier to hinder a Church from planting, to hinder the rising, then to destroy it, once settled upon the foundation. Paul for this is fearful to admit. Novices to the place of Pastors; knowing, that as their falls are most dangerous, because they are Ministers; so most easy, because Nouilions.

[Use 1] To me it is strange, how to men conversant in Scriptures, and Church Story, it should seem strange, to see prevailing Ministries accompanied with popular tumults. There is no building, without noise of hammers; nor child-bearing, without groans and outcries. Our Savior, then whom the Sun never saw man more peaceable, harmless and inoffensiue, scaped not the clamours and oppositions of graceless men in his Ministry. Paul, whose courses tended all to peace, so as no man's more, parting with many rights for peace sake, tempering himself in things indifferent to every man's infirmity, yet meets with tumultuous contradictions.

[Use 2] Secondly, I say, as SYRACH, My son, when thou enterest God's service, stand fast in righteousness and fear, and prepare thy soul for temptation. The beginnings are most violently assaulted. Arm therefore against Satan's incursions.

First, especially against that of Pride, the usual overthrow of Novices; which made Bernard advise, in our beginnings specially to labor for Humility, though graces be then small, yet as small is experience of infirmity in temptation.

Secondly, Remissenesse and temper: though usually beginnings are most fervent, yet as no violent thing is of long continuance; so suddenly is that fervor and heat of devotion slaked. And then, as BERNARD, Contrahitur animus, subtrahitur gratia, protrahitur longitudo vitae, deferuescit nouitius fervor, ingrauescit tepor fastidio sus, blanditur voluptas, fallit securitas, reuocat consuetudo.

Thirdly, diuerting the stream of affection from substance to circumstance; from the main foundations of Faith, to the nice impertinences of human ceremonies; by which wile of Satan, how many have been transported into faction, carried to an unbrotherly separation from the Church of God!

In person, not in heart. In Christian amity, our persons may be sundered, affections can never be divided. Brotherly fellowship may increase love, separation quencheth it not. What marvel: First, presence is not necessary to procure it, nor therefore to perserue it. It comes to pass, said Augustine, by this means, that we love those whom we never saw: that whereas all other love grows specially from society and familiarity; Love Christian is procured by bare consideration, and report of Graces, we hear of others never so far distant from us.

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

This is the preeminence of Christian Amity, above all other Friendship whatsoever. Saint Augustine notes of Friendship four kinds. First, Natural, where the bond is Nature. Secondly, Carnal, where the glue is flesh. Thirdly, Mundiall, where the tie is profit. Fourthly, Spiritual, where the link is Grace and the Spirit of God. To this last belongs eminence in the point of indissoluble continuance. Natural affections, some Monsters have put off: want of presence diminisheth. Carnal affection, every little unkindness, discontinuance in evil abateth. Mundiall Friendship, where gain and profit makes the union, want of fruition vnlooseth. Spiritual Amity nothing dissolveth: no not that which dissolves all others, lack of society:

[Use.] So that the out-cry of carnal men against the Gospel in this behalf, is groundless love, they say, and good Neigh-bourhood is by it banished out of the Country. Religion changeth our love, destroyeth it not, knits affection so near, as no other bond can possibly conjoin them. And what, I wonder, is the love men lack? except, what Peter calls, neighborly running to the same excess of Ryot? what brotherhood? but as Moses reports of Simeon and Levi, brotherhood in evil. No other Amity, I dare say, is hindered by the Gospel, then Saint James saith, is enmity against God.

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

[Obser.] Gracious affections the more they are opposed, the more fervent they grow, by opposition their fervor is increased: the Spirit suppressed in Elihu, is as Wine that hath no vent. The Word in IEREMIE, as fire in his bones.

As Lime is inflamed by Water: as a stream grows more furious by obstacles set against it: as cold in winter, increaseth heat in the stomach: so do oppositions gracious affections. As corruption in carnal men becomes more sinful by the Commandment; so Grace in God's Children by that that would suppress it.

First, In temptation Faith usually clasps closer to Christ; Prayer is most fervent; vigilancy greater against the Adversary; means, with more diligencie attended.

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

Thirdly, Even sin it self occasional increaseth Grace. God's Children rising again, become sollicitores, timoratiores, circumspectiores, feruentiores; as it were to make amends for former remissness.

Whether the Lord would show his Grace to be no whit inferior to corruption; that, as corruption in Nature storms most when it is opposed by the Commandment; so Grace grows more fervent by Satan's oppositions. Or whether God's Children begin to think, there is some extraordinary excellency in that, whereof Satan labors to deprive them; and therefore strive the more to maintain it. How it comes to pass, I determine not: but usually we see it true; gracious affections are increaby oppositions.

This discerns Counterfeits from current graces, these are inflamed; those quenched by oppositions. There is something like faith, that is but shadow of it; wouldest thou know it from that faith that saves? when persecution ariseth for the Gospel, such believers go away. There is something like love, that is not love to God's Ministers, and Children: wouldest thou know it from that Cognisance of CHRIST'S Disciples? Any thing crossing to corrupt affections, turns that love into enmity. Plain rebuke, changeth it into hatred. There is something like obedience, that is not conscionable obedience; thus thou shalt discern it: when anything is to be lost by obedience, rebellion is rather embraced.

How many Counterfeits, masking under color of Christianity, are here discouerd? Generally men love to sail, secundo flumine; the stream must be with them; if the current run to profaneness, that way they follow. It is not Grace that is thus delicate; to be quelled with every storm of opposition. Grace is rather inflamed by what opposeth it.

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

But here may be noted, Satan's enmity to Communion of Saints; that part of it especially, that stands in amiable conversing, and holy society one with another. On this occasion was raised the persecution against Stephen; thereby to disperse the Church of God: so great increase and propagation he perceived it to have, by brotherly fellowship, and social conversation.

The excellent fruit and comfort of brotherly fellowship thereby appears unto us. The rule is good; what Satan specially opposeth, therein is some special excellency for our comfort.

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

Love brotherly fellowship: forsake not gatherings together of Saints: think not uncharitably, the times are so evil, as to inhibit us meeting for religious conference: Walk wisely, and cut off occasions of speaking evil from the Adversary.

T HE Apostle makes probable his desire of their presence, by that esteem he held of them, and that benefit he expected from them. They were his hope, &c. No marvel if their company was so longed for.

[Quest.] How his Hope, Joy, Glory?

[Answ.] The Greeks Scholiast, and Theodoret suppose the Apostle to put on him the affection of an indulgent Father; and in such like passion of love thus to style them. Secondly, There are that think he so stiles them, materialiter; the matter of his hope; the proof of whom he conceived hope. Thirdly, What if he intend to teach, that from their conversion he conceived hope, of that glory which the Lord hath promised to thee, that turn others to righteousness? that the sense may be; the means of his hope and glory.

[Obser.] Certainly, the gaining of souls to God's Kingdom, is no small pillar to support our hope of salvation; and a pledge to us of our glory; so runs the promise: They that turn others to righteousness, shall shine as stars.

How should this animate us to be instant in season, out of season? to bend our forces to rescue our people out of the snare of the Devil? First, their conversion no small seal of our sending. Secondly, a secondary evidence of our own Renouation.

Thirdly, a pledge of our sharing in the highest degree of heavenly glory. Therefore said Solomon, He that winneth souls, is wise; he, if any, lays up for himself a good foundation against the World to come. No man with more comfort presents himself to the face of the Judge, then the Minister, that can say: To me and the children which thou hast given me; the sons and daughters, whom, by thy blessing, I have begotten through the Gospel.

[Obser.] Before Christ at his Comming. That is comfortable indeed that steeds us in the Day of Judgment. Therefore SALOMON prefers righteousness to riches, because it more avails in the Day of God's Wrath. PETER saith, before Gold; because Gold perisheth, faith is found to our praise at the appearing of Christ. SALOMON God's fear, before pleasures, treasures, honors, all things; because it more comforts Conscience at the Great Day of Accounts.

[Use.] Should we not learn hence to prefer in esteem, the riches of God's Spirit, before the glory of all earthly Kingdoms? to fasten our affections rather upon the things above?

Filij ADAM, genus anarum & ambitiosum, said Bernard: Why dote ye so much upon the riches, honors, pleasures of the earth? that are neither verae, nor vestrae: all things leave us at that Day. Only a good Conscience, our good works, and gracious gifts accompany us to that dreadful Tribunal. Then shall we find a little obedience, and fear of God more comfortable, then all the pomp the World can afford us.

Seriously think on these things; and make this the measure of excellency in all things: to be available for comfort, at the appearing of Christ.

T He Apostle proceeds to satisfy the people, in the doubt they might make of his love, and care for them, in respect of his absence: his desire and purpose was to have come in person; that being hindered by Satan, he sent Timothy to supply his absence. In which sending, the particulars, are, First, the cause inwardly moving him, his ardent love. Secondly, the person selected to that business, Timothy. Thirdly, the end, to stablish and comfort them.

His ardent affection he sets out in two properties: First, that it was after a sort impatient of further delays. Secondly, that with contentment it underwent his own inconvenience.

Those two properties of love unfeigned, deserve our notice. First, though it be patient of all other things, yet is it holily impatient of detaynment from doing good to those it embraceth: outward grievances it bears; Its own desires are burthensome, till they be accomplished. David expressing his loving desires to enjoy the Lord in his Ordinances, resembles them to the thirst of the heart in Autumn; what time, by Aristotle his observation, they are most impatient of Christ: all time he thinks long, till he may appear before God; and grows enuiously emulous of the Sparrowes happiness, in approaching the Lord's Altar.

Paul resembles his desire after Galatians restoring, to that of a woman in travel to be delivered; the pains of travel breed not greater desire to see the man-child borne into the world, then Paul's love in him, till Christ were new formed in them.

It seems the eminence and height of love, rarely exemplified, earnestly to be endeavored.

The second property; it prefers, in some cases, another's good before its own: convenient for Paul's comfort had been Timothy's continued presence, yet for this people's comfort contentedly he parts with him. See 1. Cor. 13.5.

Particulars conceive thus. It prefers, First, another's temporal good, before it own. Secondly, another's spiritual good before all it own temporal. Thirdly, another's necessity, before it own conveniency in things spiritual.

Use it to cure, if it be possible, the disease of the later times, so generally spreading over all sorts and degrees of men. In the last days shall come perilous times, abounding with many dangerous and infectious sins. See if he place not self-love in the forefront, as a radical sin, and mother to many that follow. These perilous times are fallen upon us, wherein the saying is much pleasing: Quis{que} sibi proximus, every man is next Neighbor to himself. And ordinata charitas incipit à se; but they should remember, it is inordinate, si desinat in se.

In matter of Alms even out of superfluities, how oft hear our Neighbors, Nabal's answer? They have Families of their own: should they take and give to strangers? In office of lending, that thought of Belial often riseth: the Jubilee, or something proportional will come. Shall they hazard the principal, to do good to the needy? In case of contention and Law suites, Paul is thought no man for the world: part with right for peace sake: so may a man part with all that he hath.

Yet it may be, when their spiritual good comes in balance with our earthly profit, we are ready to prefer it. Now, would God, not only earthly profits, but even sensual pleasures were not more dear to many, then salvation of our Brethren's souls. I beseech you, Brethren, what so great good see we in meats and drinks, apparel and sports? that by intemperate and unseasonable use of liberty therein, we should wound our weak Brothers conscience: if thy brother be offended, thou walkest not after charity. Dearer then the Earth, or all the Kingdoms thereof, should be the souls of our Brethren; and our selves should rather undergo any evil of pain, then occasion our Brethren to one evil of sin.

Remember who said: Look not everyone on his own things only, but to the things of another: Please not our selves only, but others in things good to edifying.

Reasons, First, we have herein the imitable example of our blessed Savior, emptying himself of his glory, not for his own, but for our benefit; like mind should be in us.

Secondly, not love of our selves, but love of Brethren, hath those excellent commendations and encouragements: whether the Lord thought the Commandment unnecessary to enjoin us a thing so natural, as is self-love; or whether it seemed to want restraint, rather then encouragement: Self-love scarcely ever hears well in Scripture.

F Olloweth the person selected to supply Paul's absence, and his commendation. Particulars commendable are five. First, a Brother. Secondly, a Minister of God. Thirdly, a Labourer. Fourthly, a Fellow -laborer. Fifthly, and that in the Gospel of CHRIST.

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

There are Ministers, that are not Brethren: Ministers, that are not Laborers: Laborers, that are not Fellow-laborers: Fellow-laborers, but not in the Gospel of Christ: all these was Timothy, and that was his great commendation.

[unspec 1] First, are there in place of Ministers, men that never knew in experience the life and power of Piety or Christianity: we may well think, such unable to teach Christ, whom themselves yet never learned. The Apostle fears to have a Nouice admitted to the Office; it were some part of our happiness, if we saw not men of very offensive lives intruding into the function.

Secondly, Ministers, not Laborers; such the Lord [unspec 2] plaints the shepherds of Israel, to be given to sleeping; to feed themselves and not the Flock.

Thirdly, Laborers, but not Fellow-laborers; whose [unspec 3] glory is to be singular, their life is in vain jangling; men that dote about questions, breeding strife rather then godly edifying.

Fourthly, there are that join labors, but not in the [unspec 4] Gospel. Papists boast much of their unity and consent in Doctrine; be it as great as may be, while it is against the Gospel, it is no note of the Church; even in hell is unity. Satan is not divided against himself. All these holy properties concurred in TIMOTHY. Ministers thus qualified, are God's great blessing unto any people: Consider them severally.

First, necessary quality in a complete Minister, is piety and experience in Christianity. Reasons prove it. First, hereon depends in great part his fitness to teach God's ways unto his people. A man that will soundly teach conversion to another, it behooveth him, first, have experience of it in himself: He that will soundly comfort, must himself have tasted God's consolations. In other matters of speculation and morality, inexperienced men may speak plausibly; these they utter as some strange language, that speak not from experience. Secondly, a Ministers duty is not only to teach, but to be an example to the Flock. There are two senses given us as helps of learning, Sight, and Hearing: the one makes benefit by Doctrine, the other by Example. Thirdly, and hereon depends much what, our authority with the people.

Secondly, Paynfulnesse: so runs the Precept, Be instant in season, out of season: so was practice of Saints. ISAI wearied himself and spent his strength. And the saying is, we should be as Candles, spending our selves to give light to others.

Thirdly, Love of unity and study of it. Singularitie and turbulency must be as far as anything, from the courses of a Minister. It it noted of Heretics, they were 〈 in non-Latin alphabet 〉 , loved to sing their own Song, to go in a strayne of their own beyond the ordinary. And Paul plaints of doting Questionists, that delighted in studying cases, and pestering men's minds with Quiddities of no moment for edification: mark such and avoid them, they serve not the Lord Jesus, but their own bellies.

Fourthly, Consent in the truth; that it may be true of them, as of PAUL, They can do nothing against the truth, but for it.

Such Ministers, Such Laborers, pray GOD to thrust forth into his Harvest. These are the Pastors after God's own heart, that shall feed you with knowledge and understanding, &c.

Lacke they honesty? be they never so learned or laborious, First, besides that with Aliens they do more hurt by evil example, then good by their Doctrine; Secondly, perhaps with the wisest they impayre the authority and power of their teaching: Thirdly, at least you want one help in the way to Heaven, when they finger out the way, but foot it not as Guides by their example. Have they honesty, but labor not? Mentior, if I think not their show of honesty doth more harm with the people, whiles they are idle or ignorant, then the profaneness of others?

Do they labor, but dissent? what do they but distract the people, and bring them into a Maze, not knowing which way to take?

Consent they in error? The more poisonful and baneful grow they to the people's souls. It shall therefore behooue you, to pray for Ministers that may be Timothy's indeed; Brethren, Laborers, Fellow-laborers in the Gospel of Christ. Such Ministers are worth Gold; worthy to eat Gold, saith BERNARD. Da mihi alterum TIMOTHEVM, & ego cibo eum, si vis, etiam auro, & poto balsamo.

To stablish and comfort you concerning your faith.

The end of sending. Great commendations PAUL hath given to this people's faith; effectual; courageous, exemplary it was: yet to this people so eminent in faith, Timothy is sent to establish and comfort them as concerning their faith.

Thence learn we, There is not the strongest in faith, but needs confirmation; none so courageous, but needs comfort. Therefore Abraham the Mirrour of Faith, privy to his weakness, submits to the use of Circumcision; receives that sign as a seal, that is, a means to confirm his persuasion of justification. Petrus mergitur & meretur audire, modicae fidei, &c. Si in illo modica fides, in quo magna sit nescio. See also, Rom. 1.12. Luke 17.

Weigh but the many mighty Oppugners of this Grace of God: he that seems to himself strongest, will not question the necessity of confirmation, if not for his present, yet for his possible waverings. These they are:

First, Satan's incursions. This grace he desires especially, by winnowing to shake out of our hearts. To tell how violently he assaults God's Children, seems needless: setting before them their past sins, their present infirmities: affrighting with fear of Hell and terrors of Judgment, &c. If those things have not befallen us, they may befall us. It will be too late to seek armor in the Day of Conflict.

Secondly, The Worlds onsets.

First, By Persecutions from Aliens, wherein how hard it is for our infirmity to hold out, let the fearful falls of God's great Saints, those many caveats and comforts, given for encouragement, and our frailty natural teach us.

Secondly, Seducement by Heretics, those mystical Heretics, especially the Ministers of Antichrist, armed with all the power and policy of Satan.

Thirdly, Apostasy of Hypocrites: hereat how many stagger; when they see men so eminent in knowledge, and outward acts of Piety, Turn back from the holy Commandment! one of the two is presently suggested; either themselves are no better then they, or God's promise of perseverance is uncertain.

Fourthly, Scandalous falls of God's Servants; making many waver and grow suspicious, lest they through like weakness fall into like extremities.

Thirdly, Our own corruption and fleshly concupiscence; always fighting against Grace, sometimes leading us captive, clogging us in every good duty, till we begin to think such rebellion in our members, such dullness in best performances cannot stand with sincerity.

Fourthly, Divine temptations. The Lord himself sometimes writes bitter things against us; withdraws the sense of his love, the joy of his salvation; in such sort, that whoso judgeth of himself by his sense, must say as David, the Lord hath forsaken him. All these strong oppositions against faith, show how necessary for the strongest and most courageous, confirmation and comfort is.

[Use.] They know not therefore their own hearts, that boasting of I know not what strength and perfection of faith, despise the Ordinances of God, set apart to our confirmation and growth in grace. Preaching and Sacraments, &c. are either for Aliens, or Novices in faith. These are come to such perfection, that they now need no more of our Ministry to confirm them. To whom may I not say as Isaac to Jacob, with unexpected speed bringing his Venison? How hast thou found so soon, my Son? Behold, God's Children of longer standing and more experience, complain them heavily of doubtings and infidelity; and notwithstanding daily use of God's Ordinances, and striving against sin, find it hard at times to maintain so much as endeavor of perfection in faith, and mourning for infidelity. Dare they answer as Jacob? The LORD hath brought it to their hands; I dare say of such as boast of perfection, and contemn God's Ordinances, they lie as Jacob. God hath not wrought it. Only the Devil hath deluded them. Our perfection is to acknowledge imperfection; he is perfect in Paul's mind, that acknowledgeth himself imperfect, and strives to that mark. Secondly, But yield thy faith as firm as was Abraham's: art thou sure it shall so continue? It is good to provide against possible dangers, and in that respect to use means of confirmation.

Those means are first, continued use of God's Ordinances, Hearing, Reading, Sacraments, Prayer, &c. Ministers are given you, not only to gather you into the Church; but to continue you therein, and to build you onward to perfection.

Secondly, careful observance of all God's favors in former times vouchsafed. Keep Record and Register of all Pledges and evidences of God's love; how he hath given issue out of temptations, as Paul, David, &c.

Thirdly, Store thyself with knowledge of the Word of God. Make thy memory as the Storehouse of the wise Scribe, filled with holy sentences of Law and Gospel, that against every temptation thou mayst have what to oppose.

Fourthly, Tye thyself precisely to obedience, & the study of Sanctitie. Faith relies not on our works; yet I think with Lombard, Hope and Faith also ariseth out of our works; and is furthered thereby. I say not by their worth, but by their presence. Obedience is the best evidence faith can follow, in applying God's promises made to us in Christ. Vainly in respect of comfort doth any man meditate the general promise, that is not able to assure himself that they belong to him. And that assurance grows from our obedience and sanctification.

H Ow necessary comfort and confirmation was for this people, Paul here preuentingly showeth; in respect of the afflictions had befallen him: whereout he knew, Satan would work his own advantage amongst the people. Wherewithall he interlaceth arguments to prevent wavering in that respect.

First, From consideration of the ordinance and appointment of God; where the argument lieth not so much in the inevitable necessity, as in the conformity that should be in us, to every will and appointment of GOD.

Secondly, from his prediction. Reason they had none to be moved with these afflictions. It was no more then they were forewarned of, and taught to expect; where the prediction is amplified by the concordant event; it so came to pass.

That no man should be moved, &c. The word signifies to be drawn away by flattery, or to yield to flattery. The Apostle supposed and foresaw how the Devil would take occasion in these afflictions, by flattery to insinuate himself into the minds of God's people; by promise of more ease by a contrary course, to draw them from soundness of Faith and Piety.

Such a mild Artifex is Satan leaving no course vnassayed to withdraw from the faith; In days of prosperity by terror of afflictions; In times of tribulation, by flattery, and promising more ease.

His flattering insinuations conceive these & their likes.

First, he bears us in hand, that the course attended with crosses, cannot be that which most pleaseth God: he is no step-father to his children; it is likely, if our ways pleased him, our very enemies should be at peace with us. See Ier. 44.

Secondly, or else it is suggested, there is no providence taking notice of things well or ill done upon earth, at least no profit gotten by the service of God.

Thirdly, if neither of these succeed, yet ease is pleasing to flesh and blood; he knows we are Epicures by nature, of voluptuous disposition, of Issachar’s mind, rest is good, &c.

[Use.] Arm we our selves against this flattery and insinuation of Satan; he is more to be feared cum mulcet quàm cum terret. First, learn in wisdom to measure the goodness of Faith and Piety, rather by the comfortable end then the pleasing beginnings. Secondly, and know, the reward of Religion stands not chiefly in blessings of this life, but, First, in inward comforts. Secondly, graces of God's Spirit. Thirdly, heavenly happiness.

We are thereto appointed. So is the Ordinance of God, that through tribulation we must enter into his Kingdom.

Reasons of the Ordinance if any demand: First, the Lord by this means would settle us in persuasion and hope of a better life after this; which made Paul say, that the tribulation of God's Saints in this life, is an argument demonstrative of a Judgment to come.

Secondly, withal, inflame desire and longing after that happy estate; so fares it with most and best of God's children; the ease of this life abates their egre pursuit of the things that concern his Kingdom. And it is remarkable in the Lord's courses, when his children have been most fleshed in the things of this life, and begun to surfeit of prosperity, he hath mingled to them a cup of bitterness, visited with affliction. See Gen. 14.12.

Thirdly, there is a twofold dross over-growing the Church in days of peace: First, of Hypocrites, creeping into the body and outward face of the Church. Secondly, of Corruptions, growing into the lives of his Saints, as filth on standing waters. Tribulation is God's fan; his Furnace: in times of persecution Hypocrites go away; the fervor of all gifts and gracious practice is increased in his children.

[Use 1] Think not strange of afflictions, as if some new thing happened unto us; we are thereto appointed. This way walked all God's Saints, the Cloud of witnesses that have gone before us into heaven. The Author and Prince of our salvation, was consecrated by afflictions. Ought not Christ to suffer these things, and so to enter into his glory? And ought not Christians to suffer like things, and so to enter fellowship of Christ's Kingdom? There are certain remains of Christ's sufferings reserved for us, sweetened indeed by Christ's Passion, yet unavoidable, of all those that will live godly in Christ Jesus.

What ever we think, there is no part of a Christians life more discomfortable, then that which is free from afflictions: we lack that way-mark, to assure us of our walking with a right foot to the Gospel.

[Use 2] Secondly, when thou enterest into the service of God, stand fast in righteousness, and fear, and arm thyself for temptation: as the wise Builder, sit down and cast thy cost, thus reckoning, it must cost him many a reproach and vexation, that resolves to live godly in Christ Jesus: they disadvantage their continuance, that with other expectation make entrance into Christian courses. David said truly, There is a reward for the righteous, yet stands it not in ease and outward blessings, severed from the Cross, but, first, in the sweet peace of a good conscience. Secondly, gracious endowments of God's Spirit. Thirdly, the happiness of a better life, promised to those that endure temptation.

[Use 3] Thirdly, because the Ordinance seems harsh to flesh and blood; see we how to stablish our hearts, that the bitterness of affliction dismay not from holy practice. Consider, first, they are all swayed by the will, appointment and providence of our gracious God. Saith David, What if the Lord have bidden him curse? after he resolves, The Lord had so appointed. Surely with Christians, acknowledging a particular providence reaching to all actions and accidents of this life, this principle cannot but be perswasiue for patience, and silence those many murmurings of our hearts against the baseness and indignity of the instruments.

Secondly, in afflictions we are nearest some blessing from God. It may be, said DAVID, the Lord will look upon my affliction, and do me some good for this evil. It is past may be, that all afflictions of God's children tend to their profit, and work to the good of them that love God, and are called according to his purpose: In temporal things we have seen often experiences; in others, we are sure either to have some sin more mortified, or some grace more quickened; some good or other, think the Cross makes way for.

Thirdly, The issue comes with the temptation: never comes affliction without his grace accompanying it, that the issue may be comfortable, and joyous to the children of God.

Fourthly, God rewards vltra condiguum; afflicts citra condignum: that persuasion whoso carries, & is acquainted with his foul sins, willingly prays with AVSTINE: Hic ure, hic sica, vt in aeternum parcas.

[Obser.] We told you before. So should God's people be acquainted as well with the hardship, as with the comfort; as well with the sour, as with the sweet of Christian practice: as our Savior promising his Disciples peace in him, foretells their afflictions in the world.

For, first, vnexpectednesse, besides that it makes them more grievous: Secondly, It disaduantageth them also in their armor and preparation to bear them: praemoniti praemuniti.

[Use.] It is foolish discretion therefore that many advise to a Minister, either, as false prophets, to cry, Peace, peace, all shall be well: or in wisdom, as they term it, to conceal from Novices the hardship they shall meet withal in Christianity: whence it comes, that meeting with the Cross, either they go back, as missing the ease they promised themselves in Christian courses, or else are found unprovided in days of affliction. It is meet for us to prefer the wisdom of God's Spirit, before our own carnal discretion: if our Savior and his Apostles thought meet to forewarn of the Cross; who are we that we should think a contrary course more convenient?

I say then, as the wise man, When thou enterest God's service, expect affliction.

[Object.] Lest any say, If the case be thus with God's children, it is good for a man to continue as he is.

[Answ.] It were true perhaps, if there were no life after this, or if it were possible to rejoice with the world, and to reign with Christ: but consider, first, that endless life is first to be provided for, and the way to that happiness lies by the Cross. Secondly, it is not possible in this life, and that to come, to have comfort, as Abraham intimates to the damned Glutton. Difficile, imo impossible est, vt & praesentibus quis & futuris fruatur bonis, vt & hic ventrem, & ibi mentem impleat: vt de delitijs transeat ad delitias.

Lest the condition seem hard, consider the sweet fruits of bitterest afflictions. First, they are means to exempt from condemnation. Secondly, to make partakers of the quiet fruit of righteousness. Thirdly, are attended with their comforts. Fourthly, work to us the incomparable crown of glory.

A Second end of Paul's sending Timothy, is here expressed; to know their Faith, that is, their continuance therein; which curious care of the Apostle was furthered by a double fear: First, of the Tempters malice. Secondly, of their defection.

To know your Faith.

[Quest.] Could Paul be doubtful of their Faith, having seen so excellent fruits thereof in their patience, zeal, conversion?

[Answ.] Charity inclined the Apostle to firm persuasion of the best: yet, first, he was not ignorant that man's heart is deceitful; and knew well what our Savior taught, of some believing for a time. Secondly, though utter Apostasy from faith fall not into God's children, yet declinations there may be, and interruptions of Faith for a time. Thirdly, and there is a holy jealousy in Christian love, whereby fearing the worst, they provide to prevent it. Fourthly, he was not ignorant of the danger the strongest are in from Satan's malice. Fifthly, and knew it no less his duty to labor their confirmation, then to endeavor their conversion.

[Obser.] So ought Ministers to be careful of the people's perseverance, no less then of their first conversion. Our first care is to gain souls to Christ; it is no less our duty parta tueri: hence Apostles, where they had planted Churches, so carefully settled a standing Ministry; and themselves in person eftsoons returned, to confirm the Disciples hearts: as knowing, they were given not only to gather the Church, but to build it even to perfection.

Yea, there are Reasons, why the specialty of our care should be intended to Conuerts rather then to Aliens. First, our actual bond is nearer with them that are, then with those that possibly may be members in Christ's body. Secondly, the state of a Church in act, may, if it be neglected, prove worse then the state of a No-Church: while it continues a Church, the condition is happyer, yet may it possibly become more miserable: upon this ground, Apostasy is far worse then simple Infidelity, because of a simple Infidel there is hope, he may become a Believer: of an Apostate, there is no hope, that he shall be renewed to repentance.

[Use.] So that it is an unwarrantable pretence we take for neglect of the people committed to our charge, because they are, as we think, brought to the faith. Pastors may in that case become Apostles, and choose to preach rather where the Name of Jesus was never heard of. First, are our own so perfect that nothing need be added? or gave the Lord Pastors to gather only, and not to build the Church to perfection? Secondly, suppose we our people so established in the present Truth, that they need no more our admonitions and remembrancing? Thirdly, or can we be ignorant of Satan's wiles, and not take notice how by our absence he aduantageth his Kingdom? Fourthly, or suppose we our people so strong, that he dares not give them the encounter? Hear then what Paul intimates in his fear for this people, so renowned for Faith, so eminent in all Grace; yet even of these he is fearful, lest the Tempter had tempted them.

[Obser.] There is not the greatest amongst the Saints, but lies open to temptation.

The spiritual and most sanctified amongst Galatians, the Apostle advised to consider, that they also might be tempted: the Disciples of our Savior, Satan desired to winnow; yea durst give onset to the Son of God clad with our infirmities; hath prevailed against greatest Saints left to themselves; so that I think their falls are without parallel even amongst Novices, as in David, Solomon, Peter, &c.

Truth is, such must expect the most exquisite of Satan's temptations, most subtly contrived, with greatest violence urged, inasmuch as he knows; First, it is not his ordinary skill that prevails against them. Secondly, by their falls expects a double advantage.

First, their falls he thinks likely the fears of others inferiors in grace; and hopes, the great Champions once overcome, the petty Soldiers will dread the encounter; as Philistines fled when their Giant was overthrown. And certainly that hope doth not always fail him: weak ones grow over-timorous, almost hopeless of victory, seeing so foul falls of their Superiors in grace, not considering, First, that these things are permitted to make us cautionate, not desperate. Secondly, that God many times perfects his power in weakness; enabling a weak Nouice to endure that brunt of temptation, that stronger men have been borne down withal.

A second advantage he aims at in their temptation and overthrow, thus conceive: Eminent examples he knows are prevalent whether in good or evil. No precedent hath proved more pernicious in evil, then that of the most eminent in the grace of God: seldom fall such alone; but their falls are like the falls of mighty Cedars, bearing down before them a multitude of weaker plants.

[Use.] I say then as Paul, Let him that thinks he stands, take heed lest he fall; and what ever our graces be, yet be not high-minded, but fear.

Three faults of men eminent in grace are specially here taxed.

First, Security, when men conceited of their strength, grow careless of the danger they are in, crying peace to themselves: these forsooth are at defiance with Satan, and dare almost dare him to do his worst. Oh consider, we are yet in militia, in the Church Militant, not Triumphant. God shall shortly tread down Satan under our feet. But in the mean-time, insidiatur Calcaneo; if thou be careless, fear lest he supplant thee.

Secondly, Presumptuous casting themselves into occasions of evil. So grounded, they seem in Religion, that they dare enter a Duellum with the subtlest Papist; so stablished in Sobriety, all Sanctitie, that the profanest and most leprous company can cast none of their contagion upon them. Whom I would entreat to remember, the falls of God's greatest Saints by such presumption. Memorable is that speech of Nehemiah to Israelites admitting Marriages with the Daughters of a strange god. Fell not SALOMON by these means? yet amongst the Nations, was no King like to him, and he was beloved of his God. Let his fall be our fear; and make us cautionate how we tempt the Lord, by head-longing our selves into occasions of evil.

Thirdly, Priding our selves in opinion of our strength.

The Victory is half gotten, when the heart begins to swell with Pride. We may allude to SALOMON: Pride goes before destruction; & a haughty look before the fall.

On this ground Paul adviseth, to restore with meekness those that are fallen through infirmity, considering our selves may be tempted, and need as much compassion from others, as they now expect from us.

The fault is common amongst many, through too little acquaintance with human infirmity, and lack of observing their own corrupt inclinations, and Satan's undaunted malice; to insult over the falls of Brethren; and rather rigorously to reprove, then compassionately to restore. We have enough to talk on, when tidings is brought us of Brethren's faultings. And as Pharisees, though guilty of as great sins, yet urge the stoning of the Adulteress; so we think extremity all too little towards others sins.

Let us consider; First, our common infirmity, that we have not yet fallen, bless God that kept us from like temptations. Secondly, Satan's unlimited & impartial malice; sparing none, no not the greatest, when once the Lord shall say unto him, Go and prevail.

Lest the Tempter had tempted you. The Tempter, an Epithet of Satan; as some say, in respect of that first temptation; as others, because he hath made it his proper office, and it is his ordinary practice to tempt. Where the question falls in, whether it be the property of Satan only to tempt: understand it not of temptations of trial, but of seducement, which Augustine calls the noxious or hurtful temptation.

There be that think it so the property of Satan to tempt, that it agrees to no person or thing besides, save as it is Satan's instrument, that though men tempt instrumentaliter, the world materialiter, yet efficiently the Devil only is said to tempt: they allege this Text for proof.

But how said JAMES? A man is tempted of his own concupiscence? our Savior, Out of the heart ascend ill thoughts, though the Devil rake not in that puddle. Bernard, there is morbus mentis, as well as morsus Serpentis: There is malum innatum, as well as seminatum. There are ill thoughts, which are partus cordis, besides those that are seminarium hostis.

Yet is the title in a sense peculiar to Satan, because he is the Tempter 〈 in non-Latin alphabet 〉 ; the chief or principal Tempter; or because all sins and temptations come at least indirectly from the Devil; in as much as by him was procured the depravation of Nature; so that to him, as to the first cause may all noxious temptations be resolved. Whether the only or the principal; a Tempter we are sure he is. See we, first, what it is to tempt. Secondly, parts of Satanical temptations. Thirdly, kinds. Fourthly, reasons.

To tempt, in this sense taken, intimates an endeavor to draw our hearts from God, and to entice to disobedience. The parts of temptation are three; First, Suggestion: the casting of evil thoughts into the mind; as into IVDAS his heart, the Devil threw that thought, to betray his Master. Secondly, persuasion; the pressing of the suggestion with some reasons that may persuade the mind to approve, incline the will to consent to that evil as good. The suggestion is after a sort the conclusion; the persuasion the argument to enforce it. Example: Eate the forbidden fruit; is the suggestion to Eve; Ye shall be as gods, the persuasion. Cast thyself down headlong; the suggestion. The Angels have charge to keep thee, the persuasion.

And it is urged, first, sometimes by way of enticement; as when by promise of some good that giving way to the suggestion draws with it, we are allured rather then terrified: as the evil spirit in the mouth of Ahab's prophets, undertakes to entice him, by promising prosperous Voyage to Ramoth Gilead.

Secondly, Sometimes in way of terror; as when by expounding some fearful evil, he labors to draw from us consent to his suggestions.

Thirdly, The last part of Satanical temptation, is instigation. The instant and importunate urging of the suggestion; giving no rest till he hath procured consent, if it be possible. Satan provoked DAVID to number the people; It seems he was not satisfied with once suggesting or persuading that thought of Pride, but with instance again and again renewed, pressed onwards to execution. So find we often a kind of importunity in urging temptations.

The kinds follow: they are diversely distinguished; first, ex modo. First, Some are immediate, wherein Satan useth no instrument in tempting; as in that of our Savior. Secondly, Some mediate, wherein men or women are used as his instruments; so tempted he Adam by Eve; Ahab by false prophets. Thirdly, Some mixed; as wherein perhaps the suggestion is from Satan immediately; the persuasion or instigation by his instruments.

Secondly, Ex euentu; by their issue; some are effectual, some ineffectual temptations; Effectual, wherein he prevails, more or less. Ineffectuall, wherein he prevails not: as in our Savior, Joseph, &c.

Reasons of tempting in respect of Satan.

First, His envy at man's possible felicity: through envy of the Devil came sin into the World. It is Bernard's opinion, that man was created to supply the defect of Angels in Heaven, and to repair that breach that their fall had made in the heavenly Jerusalem. Satan envying us that happiness, labors by temptation to draw us from it.

Secondly, The blind malice and spite wherein he is carried against God and his Christ. The sense of torments which he endures, makes him oppose, as much as may be, whatsoever is glorious to God; as is the obedience and salvation of his Children.

Reasons of GOD'S permission if any ask; though it should suffice us to know, the Lord keeps the hook in his nostrils, and wills nothing of his Children but what he over-rules to their good: yet probably these may be alleged: First, To humble his Children, and prevent Pride and security. Secondly, That Christ not only in person, but in his members may conquer Satan. Thirdly, That the equity of giving us the crown of life, may appear to all. What ever the Reasons are, Satan we are sure hath his employment in temptation.

[Use.] On this ground is our Saviors inference, To watch & pray, lest we enter into temptation. The parts of the prescript are two. First, Watchfulnes, implying, First, expectation of temptation. It is no small advantage given to Satan, to promise our selves immunity from his assaults; thence is it, that in the conflict we are found unprovided for resistence; Tertullian of the Disciples. Adeo tentati sunt Dominum deferendo, quia somno potiùs incluserunt, quàm orationi. If ever we have rest from Satan's temptations, it is only to advantage himself through our security. He left our Savior for a season: but for a season; to teach us, after one temptation to expect another: and never to be secure of so dangerous and watchful an Adversary. Secondly, Circumspection; diligent heed-taking to our selves, that we give no occasion of advantage to the Tempter.

The second part of the prescript is Prayer; advised because of our infirmity: I dispute not the question, whether it be lawful to pray freedom from all temptations. Truth is, it is utterly unlawful to pray general immunity; exemption from particulars, may perhaps be prayed; yet with submission to the will of God. Howbeit strength to resist, temptation, grace to support in temptation our duty is to pray. God's promise to grant, if we pray as we ought. They ill provide for their comfort in temptation, that under pretence of unworthiness to obtain, or coldness in Prayer, neglect this Ordinance of God, that to all other the spiritual armor gives strength. Grauis equidem nobis est inimici tentatio, sed longe grauior illi oratio nostra.

Thirdly, To these let be added the complete armor mentioned by the Apostle.

Fourthly, Obseruance of Satan's wiles, and our own infirmities; where his greatest likelihood is to prevail.

Secondly, The censure is not harsh to say of any enticing to evil, that they are instruments or Children of the Devil, whose works ethey do; whose nature they resemble; One said once, Quot peccata, tot Daemonia; so many evils, so many Devils; we may truly say, so many Tempters, so many incarnate Devils. A people rise in every place; Pharisees were not more painful to make Proselytes, then they partners in their excess of riot. Their sleep departs, except they cause some to fall. Our Savior stuck not to call PETER Satan, in that case.

[Quest.] How may Satanical temptations be discerned from those of our own concupiscence?

[Answ.] I think with Bernard, it is scarce possible to put exact difference; neither is it much material to know. This hold for a rule: Whatsoever thought exalteth it self against the obedience of Christ, is a temptation; whether from Satan, or from thine own heart, is somewhat curious to inquire; our care should be, not to consent thereto.

[Obser.] The Tempter: The Devil then is a Tempter, but sure we are he is no inforcer. He may suggest, persuade, provoke to evil; enforce he can no man to yield to his temptations. There is a threefold liberty of the will; First, from sin. Secondly, from misery. Thirdly, from necessity. The two first we lost in ADAM; from necessity and coaction the will is still so free, that if it could be constrained, it were no will. Therefore the Lord in conversion, forceth not the will, but sweetly inclines it. The Devil in temptation, compels not, but persuades it. Truly said the Heathen, Nemo nolens malus: and nemo peccat inuitus. Not a Bear or Lyon, but a Serpent supplanted our first Parents: a creature not stronger, but more subtle then others. Serpens, ô EVA, decepit te; decepit profecto, non impulit aut coegit. The evil spirit returning, ingreditur, non irruit, eum alijs septem nequioribus, non fortioribus.

[Quest.] How then say we of God's Children's infirmities, they are involuntary sins?

[Answ.] First, simply and in every respect involuntary they are not, their actions are of mixed Nature: in part voluntary, partly involuntary, because the consent is not full.

Secondly, In God's Children is flesh and Spirit: the will is partly fleshly, partly spiritual, as far as it is spiritual, it consents not; but quâ carnalis, it yields willingly to motions of evil.

This once we are sure; force there can none be offered to the will. The Devil may tempt, he cannot enforce. Therefore Eve desiring in best manner to excuse her self, complaynes of deceit, not of constraint. The Serpent beguiled me, and I did eat.

[Use.] So that vainly men attempt excuse of their willful sins, by deriving their blame from themselves to the Devil.

[Object.] The Devil, forsooth, ought them a spite; therefore drew them to Theft, Murder, &c.

[Answ.] First, it is hard to say whether in thy particulars, the Devil had any finger. Out of the heart come evil thoughts, Murthers, Blasphemy, &c. as waters issue from their Fountayne. Secondly, say the worst thou canst of the Devil, all is but this, he tempted, cast the thought into thy heart, persuaded and provoked to evil; he forced not to consent: that power if he had, he would, in the utmost extent, use against God's children. Thine own will blame as much, or more then the Devil: his temptations, till thou consent, are thy crosses, not thy sins; thy will only makes them thy sins. Away therefore with such Fig-leaves, and remember it, as one property of confession, to which pardon of sin is promised, to accuse rather then excuse the sinner unto God: whoever finds a child of God in prayer for pardon, accusing the Devil, and not rather himself? I have sinned and done wickedly in thy sight, saith David: yet it is likely, that as to the numbering of the people, so to Adultery and Murder, Satan was the prouoker.

And our labor should be in vain.

[Quest.] How vain? whether in respect of God his purpose, or of the Apostles preaching, or of the people?

[Answ.] Not in respect of God: his purpose he always attaynes in sending his Word to any people: to his Name comes glory, what ever are the issues of our Ministry. As the Snow and Rain return not empty, but accomplish that whereto he sends them: so is his Word. At least the refractary shall know, there hath been a Prophet amongst them.

Nor in respect of the Apostle. We are unto God a sweet savor in them that are saved, and in them that perish: he that labored in vain and spent his strength, yet knew his labor was with the Lord, and his work with his God.

It remains then that he intends it vain, in respect of the people; in case they had given way to Satan, and revolted from the Faith.

[Obser.] Apostasy and defection from Faith, and Obedience, makes the Ministry, all things vain unto us. Therefore Paul feared he had labored in vain amongst Galatians, perceiving their begun defection from the Gospel they had received: and, have ye suffered so many things in vain? he intimates their passions and patience, all would be vain to them, in case of their revolt. Compare Ezech. 3.20. 2. John. 8. For the Crown of life is promised not to beginners, but to those that continue.

[Use.] Let me exhort therefore in Saint John's words, Look to yourselves, that you lose not the things ye have wrought. There are amongst us many whose beginnings are comfortable. It shall be far from me to doubt of their perseverance: yet let me say as PAUL, Suffer the words of exhortation. Caveats are not amiss to them whose zeal is most fervent, especially in these times wherein we see iniquity abounding, and the love of many waxen cold. Brethren, how many have we seen of excellent beginnings and proceedings, yet grown weary of well-doing? And allured with ease, or profits of this life, or affrighted with reproaches, &c. (horresco referens) turned back from the holy Commandment given unto them. Let their falls be our fears, or cautions at least, to make us watchful, how we give way to like temptations. In all is the same inclination natural to Apostasy; and were it not, we are kept by God's power to salvation, like would be our issue. I beseech you therefore, beware how ye receive the grace of God in vain; lose not the reward of your hearing, praying, obeying all things: fear to be noted of backsliding, or to abate anything of your discreet fervor. No state is more discomfortable, then that of Apostasy, better never to have known, then knowing to turn back from the holy Commandment.

Will it be amiss to acquaint you with the wiles of Satan? and by what degrees, he insensibly draws many into that state? First, from fervency he leads to temper, to moderation, as plausibly he terms the lukewarm, worst temper of the soul in devotion. Not good, he saith, to be over-egre; we may be just over-much; there is a reason in all things: by which pretence of discretion, how many have left their first love, and fallen into profane neutrality?

Secondly, alluring to carnal liberty upon former evidences of God's favor, and suggestion of unchangeableness of God's love, and the irreuocablenesse of his gifts and calling. True suggestions. But how, I wonder, can they think themselves amongst the Called according to God's purpose, that turn his grace into wantonness? when as the evidence of that calling and election, is care to depart from evil? They should remember, that though it be necessary to repent in hope, yet it is dangerous to sin in hope. It is Infidelis fiducia, & solius maledictionis capax quando in spe peccamus. Cause enough such have to fear, lest former signs of grace, were shadows only of that grace that saves, or the Hypocrites flashes, their strong delusions.

Thirdly, there is yet a third, and it is much amongst men, that love to make experiments in earthly vanities, and to prove whether it be not possible to preserve their wisdom, with a little indulgence to the flesh. Solomon, in that humor, made shipwreck of good conscience, whiles he desired to prove his heart with worldly vanities, to see whether they could afford him any such contentment, as worldlings fancied to themselves therein. In this case it is safest: First, to rest in Faith of the Word of God: It tells thee all is vain to the fear of God, believe it without proof. Secondly, in evils, it is safest to learn by other men's, rather then by our own experience. Believe their relation, that having glutted themselves therewith, cry out of nothing but vanity, and vexation of spirit. Were he not a mad man, that seeing the infectiousnesse of the pestilence or leprosy in others experience, would, for more sensible proof, adventure into infected houses? should we not think him out of his wits, that would not believe the fire will burn, till he had thrown himself into a scorching flame? as furious and infatuate are they, that throw themselves into the mouth of the Devil, to prove experiments of possibility in the rescue.

Annexe we preservatives against this dangerous evil. First, beware of presumptuous sins, sins against conscience, and in pride and contempt of God committed. If any shall bless himself in his wickedness, upon hope of God's mercy, to that man's sins the Lord will not be merciful.

Secondly, fear to quench or smother the sweet motions of God's Spirit, that would lead thee to perfection.

Thirdly, in God's service seek not earthly things, as if they were the reward of Religion. By this occasion many have revolted from Faith and all fear of God, for that they missed that ease and honor, they aimed at in entering religious courses.

H Itherto of Timothy's sending to Thessalonica, together with the causes thereof; follows his return thence, and the report he makes to the Apostle, touching their gracious estate: wherein are obserueable, First, the matter of the tidings and relation. Secondly, the effects of it in the Apostle.

The things he makes relation of, are, First, their Faith. Secondly, love to the Saints. Thirdly, specialty of love to the Apostle: declared by two effects, and properties of love. First, remembrance of him. Secondly, and desire to see him.

The effects in Paul are, First, Comfort. Secondly, Life. Thirdly, Thanksgiuing. Fourthly, Prayer, &c.

[Obser.] Of your Faith and Charity. The frequent conjunction of these Graces in the Apostles writings, occasions, to observe their vndoubtfull concurrence in the hearts of Christians. Compare Col. 1.4. Philem. ver. 5. 1. Thes. 1. verse. 3. &c.

The question is ancient amongst Popish Schoolmen, especially the followers of Thomas: And is thus resolved: To Faith they assign a double subsistence, one in genere Naturae, the other in genere Moris. The meaning of their terms thus conceive: Faith, they say, hath the truth of his subsistence in genere Naturae, when it hath all the essentials of its Nature, whereby it is distinct from other intellectual habits, and is principle of the proper acts thereof, in respect of its proper objects.

Suppose when there is wrought in a man, a firm and voluntary assent to divine Revelations, for the authority sake of the divine Reuealer. Such Faith, true in it kind, who can deny may be without Charity? Faith true in genere Moris, when it is grown to have a virtuous subsistence in us, that is, as Scotus interpreteth, an acceptableness with God, and becomes to be a disposition to beatitude, and fit to attain the utmost superexcedent end. This they confess is not, nor can be without Charity. In which opinion, beside more obscure and Philosophical explication, what great odds can be discerned from that we teach? Even we confess there may be true Faith, where Charity is not, true in it kind; assenting firmly to the whole truth of God, which some call Catholic, some Historical Faith. But that there should be justifying Faith, and such as gives us interest to Christ's righteousness, and eternal life, without Charity; we hold a dream fantastical, having no footing in the Word of God.

Faith that justifies, works by love: If there be any that works not by love, Saint James saith, it is a corps of Faith, without life and power to justify us in the sight of God: yet follows it not hence, that they join in the office of justifying, because they meet in the hearts of God's children. Knowledge is so coniunct with Faith in the mind, that with many it goes for a part of Faith: yet was it ever heard, that knowledge speculative should justify us in God's sight? we conclude then, that justifying Faith, or, to use the School term, Faith true in genere Moris, is never severed from love of God and his Saints.

[Use.] Use it to try the truth of Faith, which we seem to have received. We live in times, wherein if the profession of men be true, Christ's question, which implies a prediction, may seem frivolous, and his Prophesy untrue. Suppose ye, that when the Son of man comes, he shall find faith on earth?

Sure, if it be true, that our people generally vaunt of themselves, never were times fuller of faith, then these last days, of which Christ prophesied a scarcetie, and as I may say, a famine of faith: There is no man so profane, so ignorant, so rancorously malicious against GOD'S Children, but professeth faith as firm as Abraham's; as effectual almost, as that of Martyrs: Bring we it to this Touch-stone:

Thou sayst thou believest Christ died for thy sins. Thou doest well; so doth many an Hypocrite profess, when his conscience tells him, his faith is but fancy. But wilt thou know, O thou vain man, that faith without love is dead? faith works by love; and who so hath many sins forgiven, loves much the forgiuer, and all that he knows beloved of him. How wilt thou persuade us thou hast persuasion of God's love to thee, when thy heart tells thee there are none more odious to thee then those that are dearest unto God? In that league entered twixt God and his Church, thus stands the case; there is a community of Amitie, and a community of Enmitie. God's foes are their foes; God's friends their friends. Now, blessed be God, that keeps his hook in the nostrils of his foes; and in a Christian Government, restraynes by fear; there were else no living for God's Children on earth, in this Generation so full of faith, or rather so utterly faithless.

More especial Characters euidencing truth of Charity.

First, That which they love in Saints, is their Saintship, though there be no other Load-stone of love, nor bond in Nature, nor personal merits, or the Image of God, shining in them, draws affection. Disciples are loved, eo nomine, because Disciples. And to love of this quality, I dare say, no faithless man can come.

Secondly, To this let be added, that their love is universal, and, as I may say, impartial: In it are comprehended all Saints. Any in whom they see the Image of God shining, so far as they can discern, they embrace in their love. And this we may conceive as a mark discerning whether we love them as Saints, or in other respects. If grace be that we love in them, where ever it shows it self, whether in noble or base, poor or rich, &c. our affections are thither drawn.

There is in many a partial and proud love, as James notes it; whether it be sound or not, judge ye. Rich, and Honorable, and men of Fashion, though perhaps inferior in grace, yet have the preferment in our Love, our Society, Conference, Countenance, &c. The meaner sort, whom God perhaps hath made more rich in faith, & more honored with plenty of his grace, even for their mean estate, are as meanly, if at all, regarded. When may we look for David's spirit in such men? A King to make himself companion of all such as fear God, and keep his Precepts.

And that ye have good remembrance of us, &c. As to their faith was joined love, so in their love is observed a specialty towards the Apostle. They loved all Saints; but had especial remembrance of Paul; him, above many, they desired to see.

[Obser.] The points are two. First, Though none of God's Children may be excluded from our love: Secondly, Yet there are, that may have specialty, and preeminence in our affections, as Paul had with Thessalonians. Christ loved all his own; yet is John singled out with that special Encomium; The Disciple whom he loved. Divines anciently observed a necessary order in loving.

The tie of affections in this kind is four-fold. First, Nature. Secondly, Society. Thirdly, Personal Merits. Fourthly, Common Utility.

First, The common bond of Christian affections, is Grace. Hereto may be added that of Nature and Blood, that justly makes it stronger. It may be questionable, whether a man may prefer a Gracelesse Child, before a Gracious friend. Of this, I think, is no question; but that a man may love a Gracious Child, or Father, or Brother, more then a Gracious Stranger.

[unspec 2] Secondly, To this succeeds Society and Co-habitation; suppose, in the same Nation, Neighbor-hood, Family, 1. Tim. 15.8.

[unspec 3] Thirdly, To these add Personal Merits. In which respect, DAVIDS soul clave so close to the soul of IONATHAN; a man to whō for care he was so much indebted.

[unspec 4] Fourthly, Common Utility. So must public Persons, Magistrates, Ministers, have preferment in our affections above private Christians. As AQVILA and PRISCILLA laid down their own necks for PAUL'S safety; they thought of him as David's Servants of their King; His soul was worth a thousand of theirs. The loss of one Paul to the Church of GOD, is more then of thousands of common Christians.

[unspec 5] Fifthly, To these may be added, the greater measures of Sanctification.

The LORD seems notwithout cause to prescribe us this order of loving; perhaps to work in us a holy kind of emulation, and striving to excel in gracious gifts and practices. Certainly, there is easily observed in the holiest, a desire, perhaps from God's own inspirement, to be dear and entire to the Saints of God; and a kind of ambition, to be of more then ordinary esteem amongst God's Children. It should seem to this end, that we might all labor to excel in Grace, that some might have preferment in the affection of God's people.

[Use.] It should moderate and restrain the complaints of God's Children of meaner rank, not much unlike what we read amongst Greeks, Murmuring that their Widdowes were neglected in the daily Ministration.

Now, God forbid, the meanest amongst Saints should be despised of the greatest. There are some Offices of love, rathest to be extended to the weaklings in faith. Nam & mater quem aegrotantem nouit filium, magis fouet & saepiùs amplectitur.

Yet may we not censure God's Children, as if they brake duty, because some are in affection preferred before others. First, The measures of Grace, or common Utility, may make such difference necessary. Secondly, And perhaps, some cause of less esteem, sticks in the persons thus seemingly neglected. The Image of GOD, the only Load-stone of gracious affections, perhaps in them hath more naeues and blemishes. They make not so straight steps to their feet; perhaps are after a fort spots and blots in our Assemblies, and too foul blemishes of their holy Profession. I say not, for particular infirmities they should be excluded from our love. Love covers a multitude of sins.

Yet may not such be offended, if in such case they see not like manifestation of entyrest love. Augustine, that thinks our love should be equal to all, in respect of the affection; yet allows a difference to be made in the effects thereof. Wherefore it shall behooue them to wipe away those spots, wherewith they blemish the amiable beauty of God's Image, that draws affections of his Children: And for us all, let it be our care, to labor for as much eminence in Grace, as we desire to have in God's Children's love,

The second thing here observable is, how to Paul. The man by whose Ministry they were converted, the specialty of their affection was carried. Where worthy our notice is the affection of a people that hath tasted the power and comfort of the Ministry.

[Obser.] How dear to such those Ministers are by whom they have received Comfort, Conversion! Confirmation. Their feet are beautiful. The people's dearest things, their right eyes, their lives are not thought too dear for them; Examples: LYDIA, and the Jailor.

[Use.] So that they carry with them black marks of unregenerate men, and such as never tasted the power and comfort of our Ministry, to whom our persons and Ministry is so odious; and except God give them repentance for this, besides all their other sins, of reprobation. Mark such men: and tell me, if you find them not the most profane and ignorant in the Congregation. And do you wonder, if to such men our persons be odious? If Christ himself were on earth to preach unto them, I doubt not, but he should taste like measures, as we; yea, as himself did at the hands of the Jews.

[Obser.] As we to see you. So should there be recursus gratiarum, an intercourse and exchange of kindness betwixt Minister and people. Saint Paul calls for an 〈 in non-Latin alphabet 〉 . That seeing his heart was enlarged, they should not be straightened in their bowels.

[Use.] In this case, I wish the complaint were not too just on both parts. Ministers of the people: pains they think, they take never enough, though they spend their strength; Recompence other then words or kind looks, they receive from few. I say as Paul, If you reap their spiritual things, is it much, to impart your carnals?

The people again plaint as much of their Ministers; they will have their due, but care not to do their duty. There should be recursus gratiarum. They are unthankful people, that receiving benefit of our Ministry, return no recompense of their love and kindness; And they are unconscionable Ministers, that take the hire of Laborers, and live as Loyterers.

T HE effects of this good tidings in the Apostle follow to be treated: the first is comfort; and a kind of sweetening, the news of their faith brought to his afflictions.

[Obser.] Of all comforts the people can afford to their Ministers, there is none like this; their holy courses continued. See how Paul amplifies it. It comforted him in all his afflictions; put a new kind of life into him; filled him with joy unspeakable. Like affection he expresseth, when exhorthing to unity, he presseth it by this issue; his joy should be fufilled. q. d. still he should think something lacking to his joy, whiles discords and such like fruits of the flesh bare sway in the people; and as if nothing could be added to his joy, if they walked as became the Gospel, so speaks he. With like mind, Saint John professeth; He had no greater joy, then to hear of his Children how they walked in the Truth. As to a Father, discreet and kindly affected, no comfort is greater then the gracious demeanour of his Children.

I say then as PAUL; Fulfill our joy; make our lives comfortable; sweeten the bitterness of our afflictions with your constancy in holy courses.

I dare say, it is neither your civil courtesy, nor protection, nor liberality, nor anything, that can yield us half the solace, that the sight of your holy behavior. Wonder you at it? First, God's Glory, which we hold more precious then our lives, is hereby advanced. Secondly, The assurance of our Calling, our Crown hangs after a sort hereon. Thirdly, The profit will be yours, whiles by this means we are encouraged, with more cheerfulness to do our duty. As it even kills our spirits, to labor without fruit. If these things move not, oh, yet let the comfort of your own souls sway you. Our joy is something by your obedience: yours will be more. Taste and see how gracious the Lord is. Once try the sweetness and peace, that is felt in holy Courses.

Now hear how great cause have we to complain, of a barbarous affection in our people? Therefore running to the excess of Ryot, because they know, it is Gall and Worm-wood to our souls. Alas, Brethren, what have we deserved, so ill at your hands, that you should thus delight in our discomfort, that spend our strength to save your souls? This account make, how ever the grief is ours for the present; the horror at last will be yours; ye shall find it true that Abner speaks in his monition to IOAB; Surely it will be bitterness in the latter end.

T HE second effect, life; we live, if ye stand fast. And not otherwise? Life hath diverse degrees. He lives, that hath but breath or heat left in him; more he, that hath use of sense, and motion. Vita is vitalis, when it is led with cheerfulness and joy of heart. Paul was alive when he said, he died; but his life was as death, discomfortable and bitter to him. Envy stays the silly one. He lives in that death: but is as dead, because he enjoyeth not himself. That the sense is this; our life is lively, through the comfort we feel in your perseverance.

Some help we have here, for fuller understanding of the sixth precept. We usually scant the sense of GOD'S Commandments; whence it is, that we so much fail in humbling our selves for our transgressions; and rest contented with mere civility: crying out of too much niceness, even in Moralities. The Pharisees for this have their tax from our Savior. PAUL tutoured by a Pharisee, hence grew so self-conceited, being most miserable, yet reputes he himself as happy as any man alive; till such time as the Commandment came, and he had now learned that the Law was spiritual. Like generally is the conceit of our people from the same ground. None are reputed Thieves, but Robbers; nor Adulterers, but such as defile their bodies with the gross act of uncleanness; Nor Murderers, but such as shed blood. Whence it is, that Ciuilitie goes currant for complete Righteousness: and the Law of God is thought to be satisfied, when the grossest breaches are avoided.

Know we, there are Murderers in Divinity, that are none in Policy: Thieves in Divinity, that are none in Ciuilitie. Usurers are no Thieves in Policy; yet grand Thieves in Divinity. Angry Fools are counted men in Policy; are Murderers in Divinity. To rectify this error; Take taste in this Precept how large the sense of others is.

A Murderer we call him, that unlawfully deprives of life. But we shall err, if we think life not taken away, till it be utterly extinct. Those Thieves, in the Parable, that wounded the Traveler and left him half dead, were Murderers; impayre but the cheerfulness of life, by deading a man's spirits, thou art a Murderer.

Esau was in his degree a Murderer of his Mother Rebecca: whiles by his ungracious match with the Daughters of HETH, he made her life bitter unto her. The Israelites by their Idolatry made ELIAS weary of his life; were therefore Murderers of him. False prophets in EZECHIEL, made hearts of righteous sad by their lies; were for that guilty of Murder before God. In a word: Impayring of the comfort and joy of heart, which makes life lively, must be censured a degree of Murder. It impayres life, though it extinguisheth it not.

Learn we by this little direction in one precept, in examining our lives by the Law of God, to extend and draw out the sense at largest. The profit of such proceeding is plentiful.

First, It prevents that, which is the bane of many a soul, flattering our selves in the miserable and cursed state of Nature; fancying to our selves in morality, such a measure of righteousness, as that we scarce think we need Christ to cover our wants, or grace to work greater perfection.

Secondly, It is a preservative against Pride; the Nurse of Humility; how great so ever thy obedience is, the Law of God in largest sense taken, finds thee culpable of transgression in every Commandment.

Thirdly, How sweetens it the grace of God in our reconcilement, and the pardon of sins? No soul is so wrapped with admiration of God's love, as that that considers, how many sins God hath forgiven unto it.

T HE third effect is joy; where considerable is, First, the manner of propounding it.

Secondly, the measure of it.

In mentioning it, he begins with Thanksgiving, or rather seems to study, in what manner he might address himself, to render any competent measure of thanks to God.

What thanks, &c. The question imports him, to apprehend such a measure of God's love in that benefit, that he could by no means satisfy himself in any measure of thankfulness: such speeches in Scripture argue the minds of God's children at a stand, unable to express what they conceive. How amiable are thy dwellings! I cannot express the loveliness of them. How do I love thy Law! The measure of love is inexplicable; or signify the insufficiency they find in themselves, to do what they desire.

[Obser.] Observe how highly God's children prize the favors of God, even such as to many seem of smallest value. Nothing they think sufficient, that they can think or do in way of thankfulness to God. What shall I render unto the Lord, for all the benefits he hath done unto me? I know nothing sufficient: this only I know, GOD will accept thankfulness for his mercies. The Lord hath promised to accept desires: Can a child of God satisfy himself with desiring? he would do as well as desire: his desires he thinks never fervent enough. We may truly say, God is more contented with the obedience of his children then themselves. And it is easier for a child of God to yield pleasance and contentment to his gracious God, then to himself.

[Use.] Notice it as no small difference twixt the shallow Hypocrite, and the grounded Christian; the Hypocrite, as his taste is little of the favor of God in any blessing, his knowledge overly and superficial of things that concern life and godliness, so is his esteem of them sleight, and his thanks for them all out as cold.

The Israelite indeed, knows how to amplify by all circumstances even meanest benefits, still thinks himself too cold in the heartiest performance of thankfulness and obedience; so see David, in the fervor of his deuoutest praises, calling unto his soul, and all within him, to praise the Lord; as if in greatest heat and ardencie of affections, he had felt a frostie coldness in the temper of his soul.

For all the joy wherewith we joy for your sake. The measure of joy is here expressed, together with the means of it, for your sake, or by your means; such fellow-feeling of their welfare, wrought his love to this people.

[Obser.] Remarkeable here is the sweetness and amiableness of Christian love, affording so many comforts, and joys to our souls. Amongst many graces it is most amiable; as in other respects, so, for that it gives us interest unto, and sense of all the happiness of others; their Faith, Obedience, Unity, every good gift of God, brings home joy unspeakable to our souls. Compare Phil. 2.2. Col. 2.5.

That not without cause, Saint Peter, with such emphasis, exhorts to fervency of love; so many things there are eximious and eminent in love above many other Graces: First, all without it is as nothing. Secondly, none so plentiful and rich in virtuous fruits. Thirdly, none so lasting: Prophecy, and Tongues, and Faith, and Hope, end with this life, only love is endless; the life of Saints in heaven is love.

Bernard's observation is in this kind elegant. Of all the motions and affections of the soul, love is the only, wherein we may reciprocate with God. If God be angry with us, may we be angry with him? far be it: rather let us fear and tremble, and pray for reconcilement. If God reprove us, shall we dare to reprove him? nay, rather justify him. If he judge us, we may not judge him, but rather adore him, &c. But in this of love we may reciprocate with God, to reloue him is our happiness; woe, if we answer him not, in some measure of relouing affection.

That forementioned ads to it no small commendation. It brings home joy to the soul, from every good grace and blessing of God bestowed on our Brethren, so amiable is Christian love: he never wants joy that hath it, if from his own sense it flow not, yet results it plenteously from others happiness. And I dare say, he hath no joy that wants it, that bears ill will at Zion; God's blessings on his children are the tortures of all such, as walk in the way of Cain.

T He last effect of Timothy's tidings in the Apostle, is prayer, amplified by the manner, that it was, First, Assiduous. Secondly, Feruent. Thirdly, the matter to see them, and that for this end, to supply the defects of their Faith.

Night and day, is a phrase of speech importing assiduity and frequent performance of that, to which they are annexed. ANNAH served God with fastings, and prayers night and day: not but that she had her times of necessary refreshment, but that she was frequent in these duties. Praying exceedingly. The word is, more then exceedingly, as you would say, excessively; so intimating the fervency of his affection in begging this blessing of God.

So are gracious affections of all others most servant, and that love strongest, where Grace is the bond. DAVID of IONATHANS love: It was wonderful, passing the love of women. Womens judgment is more shallow, therefore their affections strongest; they are the weaker vessels, if we respect their judgment; but their passions, no less then violent. David willing to express the fervor of Jonathan's love, prefers it by this comparison. Of friendship they make three kinds. First, Profitable, where profit is the bond. Secondly, Pleasant, where pleasure is the link of affections. Thirdly, Honesty, where virtue is the loadstone of love: the preeminence Heathens give to that founded on Virtue; which, they say, is the only perfect friendship.

For, first, it must needs be best love that, what is most amiable, procures. In a gracious eye; more lovely is Virtue clothed with rags, then Dishonestie in Princely Robes.

Secondly, in this concurs the best profit and delight: No man's graces so mean, but may yield us benefit, and delightful contentment.

Thirdly, the helps and furtherances of love, 〈 in non-Latin alphabet 〉 , and beneficence, are here eminent: Aristotle gives reason, why perfect amity could not be inter males, they are at discord in themselves, are fickle and inconstant in their desires and judgment.

[Use.] This once be advised: have peace with all, as much as may be. Desire love of none, but such as fear God: there can be no sound friendship nisi inter bonos.

I cannot but wonder, to see gracious men ambilitious of graceless men's love: First, God hath put enmity betwixt the two seeds; we are too foolish, if we think to reconcile it. Secondly, besides, how harsh are the terms, on which their friendship must be maintained? many a foul sin must be winked at and given way unto, in case we think to hold peace with them. Reproofes, are gall and worm-wood, til such time as their hearts are reconciled to the Law of God: entyrenesse & constancy of love can none be expected so great, as is procured by gracious goodness.

[Obser.] Praying excessively. So do gracious desires express themselves by frequent and fervent prayers. Look what a gracious heart longs after, it prays for with importunity; as David for restoring to the Tabernacle.

[Use 1] It differenceth the Hypocrites flying and flashing wishes, from the sincere desires of God's children. The happy estate of the righteous, Hypocrites see afar off, and wish to partake. Let my soul die the death of the Righteous. Prayers daily and fervent, are not found in them. The Fool hath a price put into his hand to get knowledge, but hath no heart: he is loath to weary the Lord with suites.

God's children, as they specially feel the misery of the want; see the excellency of the blessings: so are they daily and importunate in praying for them, and are of Jacob's mind; they will not let the Lord go, except he bless them. This account make; heaven is not won with wishing; the strongest cries, and tears, are all little enough, to procure grace from the Father of lights.

How should this persuade us to continue in prayer? [Use 2] who would lose one evidence of sincerity, especially in his desires? Grace is seen more in the affection, then in action: performances are weak, desires strong and fervent, if they be gracious.

They may well be jealous of sincerity, that grow cold and negligent in prayer.

To see your face, and to perfect, &c. The things thus prayed for, are here expressed; to see their face, and that to this end, that he might add to their perfection. Would not the writing of so pithy an Epistle, so full of divine Doctrine and exhortation suffice to this end, without his presence and personal preaching? [Obser.] Sure, it should seem he was of the mind, that his lively voice had in it more lively energy, and that Preaching was more powerful even to increase Faith, then Writing. The privilege of this Ordinance it is, to beget Faith; principality it seems to have, amongst the means to increase it. Therefore Paul having written to Hebrews a large Epistle, yet adviseth them to suffer the Word of exhortation from their Pastors; and writing to Rome a plentiful Epistle, yet longs to see them, that he might bestow upon them some spiritual gift.

[Use.] Despise not reading of Scriptures, or other holy helps of human writings, yet let prophecy have the preeminence.

God hath dealt graciously with us in these times, storing us with variety of holy men's labors; we shall be unthankful, if we despise so great Grace of God offered to us; yet beware of that delusion, to think good books better then good Sermons. Fear to despise prophecy, so to addict yourselves to reading, that you turn your care from hearing the Law; your reading, praying, all things, in that case become abominable.

Defects of Faith. Could there be any in men so renowned? Some say, the Apostle speaks hypothetically, to supply defects of Faith, if there were any: but what needs such supposition? when every man's Faith is apparently defective, hath wants to be supplied, except perhaps we may think, Faith is privileged above knowledge? all gifts, &c. to be in this life made perfect. Petrus mergitur & meretur audire—modicae fidei: si in illo modica, in quo magna sit, nescio.

Defects of Faith are of two sorts. First, Actual. Secondly, Possible; and of both kinds are found in the First, Matter. Secondly, Measure of believing. Defects in the matter thus conceive; when some points of Faith known and believed, there are others either unknown, or not believed. Thus was the Faith of some in Corinth defective in the Matter; the Article of Resurrection being doubted of, or denied. And Peter, till farther instruction, remained doubtful of the abrogation of the Law, and breaking down of the partition wall.

Secondly, in the Measure of believing: And that in all the parts of Faith; thus numbered by some. First, Knowledge. Secondly, Assent. Thirdly, Adherence.

First, Knowledge. Faith, the more implicit, the more defective: the more explicit, the more perfect. The less distinctly Articles of Faith are understood, the more implicit and defective is Faith. Faith true for the substance, may be where the points of Faith are but confusedly understood, whiles Assent is given to what is known, particularly; and in gross or universally, to what is unknown, so far as it is carried under the notion of divine revelation. Inasmuch as our knowledge of things reueyled is much what indistinct, our Faith must be acknowledged implicit and defective.

Secondly, Assent. In the measure of assenting like defects [unspec 2] are evident; in the general how doubtful and even tremulous is our assent, especially in temptation? For our own particular, there lives not the man so trustfull, that believes and doubts not; that viewing his imperfections, is not forced to cry out, Lord, help mine unbelief.

Thirdly, Adherence. There is easily apprehended by a [unspec 3] Believer, an excellency and goodness in the things propounded to be believed, whereby the will is drawn to cleave to the goodness of that Truth apprehended by the understanding: yet earthly mindedness so sways with most, that the resolution seems difficult, to leave all for Truths sake, and with full purpose of heart, maugre all misfortunes, to cleave unto God.

All which considered, who amongst us dares challenge such perfection of Faith, as hath mixture with no defects? Who can say, he understands all, yea almost any point of Faith so fully, that nothing may be added to his distinctness of understanding? In the part of particular assurance, some Fools I have heard, boasting of vndoubtfulnesse for the matter of their own salvation, but have presently remembered that in the proverb, Emptie vessels sound loudest; they most vaunt of Faith, that have least experience in the practice of it. Never mettest thou with temptation that could shake thy faith? never with corruption so rebellious and masterless, as to make thee question truth of mortification? Thou art, I dare say, another Abraham, or else an Hypocrite in believing.

It is well, if in these days of peace we have resolved to put on us that pious kind of cruelty to neglect Father and Mother, Wife and Children for Christ's sake and the Gospel, in case the Lord shall call us to that trial. But may we not think we flatter our selves, when we begin to halt betwixt God and Baal, even for verbal persecutions? how fear we not our earths-quaking, when that Rock of Faith is shaken with one blast of temptation?

But suppose thy present wants none; yet possibly they may be. Thou mayest be tempted. ABRAHAM the mirour of Faith, had his faultings by partial Infidelity.

Peter in the strength of Faith walks safely on the Sea, but at the sight of a storm begins to sink, and deserves to hear, Oh thou of little Faith! What betides any one, may betide everyone; let us not be high-minded, but fear.

[Use 1] The comfort may seem slender that defects of Faith afford. Truth is, no man hath comfort in his defects: yet hence ariseth no small solace, to consider, we are not alone, but have all God's Saints partners of like imperfections. The same defects are in our Brethren, that are in the world; that any man may see the falsehood of that suggestion; there is no soundness of Faith, because there are defects in believing: condemn we not the whole generation of the Just, as Infidels and faithless men? they all had their 〈 in non-Latin alphabet 〉 , wrestled with doubtings; It was their happiness that they so wrestled, and finally by Faith gate victory over the world.

[Use 2] Let all vain Vaunters of perfection be admonished to enter new search of their hearts; and tremble, proudly to arrogate, what the greatest Saints have disclaymed, perfection in believing. Thou sayst, thou believest vndoubtfully Christ died for thy sins. Thou doest well, if thou doest it. But fear, lest thy faith in the issue prove no better then presumption. Behold, men of as great obedience, more knowledge and conscience wrestle with doubtings: thou that hast no care to know God, nor depart from evil, professest vndoubtfull assurance of God's love in Christ: qua fide. Papists tell us of a kind of Faith, which they call Priuilegiatam, Faith with a privilege. If any such Faith be granted to men profane, it is Faith with a privilege; but from such privilege, pray we, Good Lord, deliver us. May I think he gives to men, so drowned in disobedience, such perfection of Faith? when his own children, striving against sin even to the shedding of blood, complain them of defects? Is God become a Stepfather to his children?

Is Faith defective? Be all exhorted in GOD'S fear, [Use 3] though it have been given you to believe, yea, and to suffer for his Names sake, still to grow in grace and in the knowledge of our Lord and Savior. First, pray with the blind man, Lord, help mine unbelief: with the Disciples, Oh Lord, increase our Faith. Secondly, and long after the sincere milk of the Word, that ye may grow thereby: the Word was the Seed, must be the Food of our Faith. Strange is the negligence of many in hearing, it seems through long immunity from temptations. How have we known them, as in some famine of hearing the Word of God, posting from Sea to Sea, to hear a Sermon, now embracing every trivial occasion of absence from the Congregation? I say as he; Let not him that girds on his armor boast, as he that puts it off. Our warfare is not accomplished, howsoever we seem to have a Truce, and to be at peace with the Tempter.

W E have here the practice of what was professed; an earnest and devout Prayer, whereinto the Apostle breaks out upon occasional mention of his usual practice in that kind. Wherein are considerable; First, the persons to whom it is directed; to God the Father and our Lord Jesus Christ. Secondly, the matter of the request;

First, his prosperous journey towards them, verse 11.

Secondly, their increase and abounding in love, verse 12.

Thirdly, the reason of this latter petition, intimating the benefit they shall receive by such their increase and abounding in love, verse 13.

God our Father & our Lord Jesus Christ, direct, &c. In ancient Divinity the inference was fluent; since Christ partakes equally with his Father in the honor of invocation, therefore also in divine Essence. The honor equal; therefore the excellency of Nature. Secondly, To which add his participation of divine office and property, here also intimated; by providence ordering the affairs of men; is not the illation sound for the Deity of our Savior? By him all things; without him nothing was made: he bears up all things by the Word of his Power; is therefore God with the Father, blessed forever.

[Use.] Build we our selves in this Article, against all Cauils of damned Arians. This once overthrown, our faith is vain, and we are yet in our sins.

First, Suppose Christ a mere Creature, how canst thou be assured his obedience or passion was satisfactory for [unspec 1] thee? by right of Creation, God hath absolute power over his creature, to inioyn it anything to be done or suffered; the creatures, because creatures, stand bound to subjection. Nothing was supererogatory in our Savior, nor therefore satisfactory for us, in case these Heretics be teachers of Truth; that Christ is a mere creature.

Secondly, Neither could we believe, anything he [unspec 2] did or suffered to be satisfactory to God's Justice. The offense required an infinite satisfaction. So could not Christ's have been, save only through the excellency of his divine person: wherefore it is that we are so often put in mind, of his Deity giving virtue to his Sacrifice.

Thirdly, Besides, it belongs to the Mediator, not [unspec 3] only to merit for us eternal Redemption; but to protect us by his Grace and Power, till we be in possession of the purchased inheritance: to tread Satan under our feet; to destroy Death and Hell; to judge the World in righteousness; to give us admittance into that Kingdom prepared and purchased for us in his blood. Are these works of a mere creature?

The World once groaned to see it self become an Arian; the Patriarch of that Heresy God took away by a remarkable vengeance. The famous Council of Nice cursed to Hell the Blasphemy it contained. Could we think it possible, in this clear Light of the Gospel, it should dare to peep out amongst us? It seems, the father of lies, remembering, how of old it advantaged his Kingdom, having tried his skill and malice in sowing Discords and Dissensions in matters of smaller moment to his no great advantage, hopes once again to taint us with Arianism; if to no other issue, yet to make our Church and Religion odious: since from amongst us, there rise up men of perverse minds, speaking so perverse things. But blessed be God, that hath kept our Teachers from the least taint of that Heresy; and stirred up the heart of his Anoynted, to fire out this Blasphemy from amongst us. God's people may yet be admonished to furnish and fortify themselves in this main pillar and foundation of faith; their being none so firm, but impudency of Heretics dares assay to shake.

Direct our way unto you. The first thing in the matter of the Petition is, that God would please, in his providence, to order him a straight, and prosperous course unto them.

[Obser.] So do God's Children wait for God's hand to lead them, and think those journeys prosperous wherein God is the Pilot. Saint Paul on this ground makes request for a journey to Rome, and defines it prosperous, when it is according to the will of God.

In judging of God's direction, eye must be had, First, not only to the ends intended whereon Popish Pilgrimages and such like dotages are founded: but, Secondly, as much to our calling, that we run not into praecipitia. Protectiō is promised us, while we are in our ways. Suppose thus: when first, some work of our calling leads us; Secondly, or necessity; Thirdly, or such like occasion and opportunity calls us from our station. In a word, when we can say, Digitus Dei est hic: God's finger is our Mercury to point us out our way.

[Use 1] I say then, as JAMES; Go to now, ye that say, To day or tomorrow we will go into such a City, &c. without any respect to the providence or hand of God; for that ye ought to say, If God will; and, If it sort with his gracious pleasure and direction. What is your life? or what know ye what shall be tomorrow? or how can ye promise yourselves prosperity or protection, where God's direction is neglected?

Not less blame-worthy are our superstitious Votaries or Intentionaries, that walk out of God's Church, to the Shrines of Saints, and that spectacle of God's wrath, the Holy Land. The places, they say, afford helps and excitements to devotion: whereas the date of those Prescripts is long since expired. Time was when Jerusalem and Mount Garizim were the places of worship; but now the days are come, wherein, as our Savior, neither in Jerusalem, nor in that Mountain men should worship God, but the true Worshippers should worship him in Spirit and Truth; and in every place we may lift up pure hands, free from wrath and doubting; while the heart is clean; the affection fervent; faith steadfast; places and times are indifferent to private Devotions. Heaven is a Circumference; the Earth the Center; God is everywhere nigh unto them that call upon him in sincerity.

To these we may add our curious Travelers, that to see fashions, wander from God's presence, Vagabonds, as Cain, about the Nations. Dinah her judgment is usually their portion; their return is with spoil of bodily or spiritual Chastity. They will fetch us strange Languages, though it be from Babel, with their own confusion; bringing home, as Seneca once plainted, Non solùm verba, sed vitia: more of their lewd manners, then of their learned Language. Let God's call be our Load-star; His hand as the Cloud to Israel; to move or pause according as it gives direction.

T HE second thing requested, is their increase and abounding in love; where the object and inducement is annexed.

[Quest.] What may the Reason be, why he insists so especially in love?

[Answ.] Exhortations to special duties, ye may observe usually to have one of these Reasons. First, Special defects in the people; which was the reason the Apostle so much urgeth unity upon the Corinthians, labor to Thessalonians. Secondly, Special excellency of the duty; Rather prophecy then tongues: rather charity then all gifts. It is the most excellent way. Both, perhaps, had place in this people, rathest the latter: but thereof before and after. The object we here take notice of, towards yourselves; and towards all men.

[Obser.] The property of Christian love is here observable, embracing all men, only seruato ordine. So runs the Precept, Love thy Neighbor; whether he be so by co-habitation, or friendly affection, or Grace, or Nature; There is none but in one of these degrees is Neighbor unto us. David indeed professeth his hatred of God's enemies. But his hatred by the common gloss, was of their sins, not of their persons. And though all offices of love may not be extended to all, yet some there are that may. If we mourn for rejection of those whom God hath cast off, as SAMUEL for SAVL, PAUL for the Jews, there may seem some error, but it is, error amoris: Christ weeps over Jerusalem.

If any should be excluded, most probably our own or God's enemies; for personal enemies, the Precept is direct; Love your enemies. And in as much as we know not whether God's enemies shall persist in that state, when they curse, we must bless; and pray for them that persecute. So Christ for Jews crucifying and blaspheming. STEPHEN for his enemies stoning him to death.

[Use.] Pharisaical love is detected hereby, to be nothing less then Christian; so limited by them to Neighbors in affection.

[unspec 1] First, Enmitie they professed to enemies. Love they limited to friends only. Their Sectaries still remain amongst seeming Christians. First, yet saith our Savior; Our heavenly Father, whose children we would seem, doth good to the unkind; neither are we his children, except in that extension of love we resemble him. Secondly, and amongst Publicans and sinners it is received to retaliate kindness, and to exchange good turns. Christian Charity should go one strain beyond Heathenish love. To requite good for good is civil courtesy; evil for evil, malicious policy; evil for good, hateful ingratitude; good for evil, only Christian Charity.

Secondly, There are whose love reacheth no farther [unspec 2] then their Neighbors by cohabitation, such was Sodomites love; The name of a stranger was odious unto them. Amongst Israelites the Lord assigns them to care, no less then Widdowes and Fatherless. And though we yet know not by experience the heart of a stranger, yet we know not what we may do. We are yet in the body; It may be our lot, as of ancient Saints, to wander up and down destitute, and to live in exile.

Thirdly, What should I speak of those whose love [unspec 3] scarce ever looks out of their own doors? right Nabal's in their greatest abundance. Christians may we call these so scanted in their Charity? Charity is a fountain, whose waters stream out as Rivers into the streets; interdicting to none, taste of necessary kindness.

[Obser.] The inducements follow. First, his own example: As we to you. So ought Ministers to exemplify in their lives what they prescribe to others. See 1. Pet. 5.3. 1. Tim. 4.12.

First, Else grow our persons and prescripts contemptible. [unspec 1] By being types, we prevent contempt. The Scribes could not teach with authority, in likelihood therefore, because they bound heavy burdens for others shoulders, moved them not with the least of their fingers.

Secondly, Yea, holiest duties grow loathsome; as the [unspec 2] people abhorred the Sacrifices, through the lewd lives of the Priests.

Thirdly, And our selves become Cast-awayes, having [unspec 3] preached to others, with some furtherance of their Salvation: As Noah's Shipwrights built the Ark, themselves perishing in the Deluge.

[Use.] Now, LORD, let thy Thummim and thy Vrim be upon thy holy ones: that we may all endeavor to join to our light of doctrine, integrity of life. Of scandalous Ministers it is hard to say, whether they do more good by teaching, or harm by their lewd practice; the wisdom prescribed by our Savior, is rare in our people; Validior est operis quàm oris vox; and plus mouent exempla quàm verba. They seeing our neglects, grow presently of opinion, the duties are not so necessary, nor the sins so dangerous, when their Teachers are in both respects so dissolute. Glorious is the reward of gracious Ministers, and their recompense eminent. As much more intolerable their damnation, in case they blemish and prejudice the holy Doctrine by their lewd conversation.

[unspec 2] Secondly, Think it spoken to you all, as many as are called after the Name of the Lord; he that said we are lights of the World, commanded you also to shine as Lights in the midst of a crooked Generation, to adorn the Gospel, and to win aliens to love of the truth by blameless conversation. It is usual with people, to note Moates of Ministers; and we, they say, must live as we teach, else woe unto us. But is it not as true of you, you must live as you profess? for though our falls hurt as fulmina, yet yours as grandines. And what auayles it to prescribe to children, or to correct their disobedience, whiles yourselves practice, what you condemn and chasten in them; neglect doing of what you prescribe them?

T HE second inducement, is consideration of the gracious effect of their growth, and abounding in love; in as much as hence flows, hereon depends their stablishing in unblameable holiness.

[Obser.] The points are two. First, There is no stablenes of Grace severed from Charity. Conceive, there are Graces transeunt; as there are others permanent. There is a temporary, as well as an impregnable faith. To reprobate reuolts is granted illumination, taste of the sweetness of the Gospel, of the heavenly gift, of the powers of the World to come: but all transeunt Graces. How differ they from those in God's Chosen; save only that they are not formed to a virtuous subsistence by love? Saith not the Apostle the same? Knowledge of the truth they received, but not love of it; therefore God sends upon them strong delusion. And again, he is therefore persuaded of Hebrews such things as accompany salvation, because of their work and labor of love.

[Obser.] To this adjoin the next point couched in the Text. Holiness, unblameable holiness issues out of love; and the best means to preserve the heart and life unblameable in holiness, is to store it with love. Therefore said PAUL, Love is the fullness of the Law: The whole of the Law is love, no duty to God or man, but love inclines unto; No sin, but love ruling restraynes from. All defects in obedience, issue from defect of love: love of God, makes careful to know and obey him; fearful to offend him: love of neighbor, makes careful to preserve his honor, life, goods, fearful to impayre any his comfort: that not without cause Paul prays for abundance of love to preserve in holiness; all defects in holiness issuing from defects of love.

[Use.] What remains for us but to be exhorted, to strive for increase and abounding in love towards God and man? To this end what can be more prevalent, then the Apostles propounding the excellency of it? In Christian duties it is good to take notice of their eminence and comparative excellency: as hath been partly before observed of love. The two here mentioned, let never be forgotten.

First, Would we be assured the Graces God hath given us are permanent, and such as accompany salvation? see if they be accompanied with love. There is no stableness of any Grace severed from love. Hast thou Knowledge? so have Hypocrites. Hast thou Faith? so have Devils. Hast thou Love? so hath no Hypocrite nor Devil.

Secondly, And which of God's Children desires not to be kept unblameable in his holy course of obedience? What misery like this to a Child of God, but in particulars to be captived to the Law of sin? Wouldst thou live unblameable? store thy soul with love. When love fails, obedience, all holy duty fayles.

The Angel of Ephesus slakes in his love. See how remiss and dissolute he grows in the maynest parts of duty: yea, consider, how little a breach of love, hinders weightiest points of duty: the least breach that may be, is rash Anger; even that interrupts our Prayers, the weightiest of Christian Offices.

Means of increasing. Pray to comprehend with all Saints, what is the length and breadth, and depth and height of God's love to thee in Christ. I am deceived, if it silence not all suggestions of flesh and blood, any way opposing exercise of love to men. What wilt thou say? he deserves not? what deseruedst thou at God's hand? he loved thee freely. He is an enemy? When we were enemies, we were reconciled to God. Impious. Christ died for the ungodly. Unthankful? thou more to God. Prouoking? God also is provoked every day, and yet renews his mercies with the Morning.

In a word, there is no exception that flesh and blood can put to our love of men, whereto GOD'S love, considered in the largest dimensions, frames not full answer.

Secondly, Emptie thy heart of inordinate self-love; remembering the singular commendations of love extant in Scripture, the emphatical exhortations and excitements to love there recorded, are all intended to love of Brethren, not for our selves. And of the first general part of the Epistle exhorting to Constancy and perseverance in faith, thus far.

H Itherto of the first part of the Epistle, spent in exhortation to perseverance, follows like instant exhortation to perfection & progress in Grace: First, generally propounded in the three first Verses. Secondly, particularly explained to the cloze of the Epistle, Cha. 5.23

In the general exhortation observable are, first, the modus, I beseech and exhort. Secondly, the matter to abound. Thirdly, Reasons pressing the practice. First, They had received how. Secondly, Know the Commandments, &c.

〈 in non-Latin alphabet 〉 . A Ministers task is an endless task; there is still in it, 〈 in non-Latin alphabet 〉 ; something left him to do. Hath he planted knowledge? besides, that it is true of all men; they know but in part, practice must be urged. Is their practice approouable? perseverance must be pressed. Continue they in well-doing? he must urge their progress: that not without cause the Ministers toil is paralleled with that of the Husbandman; so still is the end of one task the beginning of another. To break up the fallow ground of our people's hearts, that it may be fitted to receive the precious seed, what labor requires it? after the seed sown, there may grow tares, sleep we never so little; and there must be watering of that we have planted, as of Egypt from Nile.

[Use.] So that they little understand the nature of their office, that having laid some grounds of knowledge, take up their rest. First, knowledge is the foundation: a great part of the building is behind, after that foundation laid.

Consider that, as it fares with our own souls, so with our people's. How much ado have we to hold what we have received? much more to hale on our slow-back Nature to perfection: many are our ruins, and decays in Grace, that need repairing. Discomforts often arise; fightings without, fears within. What we feel in our selves, let us not doubt but our people are acquainted withal. And we cannot be ignorant, how nearly it concerns us to see to our people's, as to our own safety; in case they perish through our negligence, to us they perish; and we are answerable for their blood.

We beseech, &c. The manner of propounding; in love and meekness; as Philem. 8.9. Apostles sometimes deal more peremptorily; charging duties upon the people with grauest adiurations, 2 Tim. 4.1. 1. Thess. 5.27.

The direction thus conceive. First, persons. Secondly, states of persons. Thirdly, parts of the ministry must be distinguished. First, some are of that temper, that meek dealing makes the more refractary; and what issues from love, they impute to our fear. Another sort of contrary disposition, rough handling rather exasperates. Some, saith our English Seneca, are as thorns: handle them roughly, they pierce you; some as nettles; rough handling is best for your safety.

Secondly, the holiest have sometimes their extrauagancies: Brethren walk inordinately. In such case God himself writes bitter things against them; and we know how peremptory Paul's proceedings are.

Thirdly, there are parts of our office, which the meekest temper best beseems; suppose instruction and exhortation. Reproofes of open sins, PAUL will have so carried, that others also may fear. The wisdom of a minister stands much in this; to know with what temper to carry himself towards different persons, in different parts of his ministry.

[Obser.] That ye abound more. The matter of the exhortation; to abound. In Grace we may not rest contented with competency, but must labor for abundance; to be filled with all fullness of God. Filled with the fruits of righteousness; with the knowledge of God's will, &c. In things earthly, contentment is required with what is present; In Grace, a holy covetousness, and insatiableness of desiring, is warranted unto us.

Reasons, First, its the plenty of Grace, that makes us not idle and unfruitful in the knowledge of God.

Secondly, and according to our measures of Grace, so shall be our measures of Glory.

[Use.] There is in many an affectation of mediocrity, in nothing thought virtuous, save in gracious endowments. In things of this life they are insatiable, as the grave: in Grace, every little, never so little, a mere nothing is thought sufficient: men you may well think, that never tasted how sweet the Lord is; secondly, nor have had experience of temptations.

A day may come when they shall say, Blessed is the man that hath his storehouse full of these things; and all will be found little enough, and too little to quench the fiery darts of the devil.

This abundance and riches of Grace, let us couetously seek for: means furthering to attainment.

First, in greatest measures carry lovely conceit; God resisteth the proud, adds Grace to the humble.

Secondly, use gifts to the glory of the bestower, and good of brethren: to him that hath; and useth, shall be given, and he shall have abundance.

Thirdly, diligently attend to means sanctified: Word, Prayer, Sacraments, Obedience. More: It should seem they had a comparative abundance; yet not so overflowing, but there might be added to their plenty. In greatest fullness there are defects; and none so perfect in Grace, but must strive to more. PAUL counted not himself to have attained: thought it his perfection, to acknowledge imperfection, and to strive towards the mark. There is in this life quaedam, vt it a dixerim, imperfecta perfectio: BERNARD. But 〈◊〉 imperfecta. Sicut possimus dicere perfectum esse vi ••• em, cuius been promonetur accessio, quamnis non perficiatur intentio, nisi fuerit facta preuentio.

[Use.] What ever Perfectists dream, let us, as many as are perfect, walk by this rule, and thus think: Ascendendo, non volando, attingitur summit as scalae. Proficiencie is comfortable, and a pledge that the Lord will perfect what he hath begun.

Auaileable furtherances of care to proceed, are: First, Learn to forget that which is behind: think not so much of what thou hast attained, as what remains to be achieved. It is safest, in this case, to consider our wants; how far we come short of what we should be.

Secondly, prudently choose to compare thyself with superiors, rather then with underlings in Grace: we usually think highly of our selves, because we see many, in many things, come short of our measures; therefore seeming to our selves half Angels, because we are not as some others, half devils. Our knowledge is thought superabundant, because more then that of forefathers, &c. Whereas first our means are more, secondly, our standing longer; and we may well presume, God looks for more, where he commits more: rather set before us the most eminent among Saints, as God's Spirit directs us. In faith Abraham, In patience, JOB; mirrors in these virtues, are made our patterns: no example oftener propounded, then that transcendent of our Savior.

Ye have received how; and know the Commandments. Reasons pressing the exhortation; first, they were not ignorant of the duty, having had the charge so often pressed by the Apostle: and, secondly, that in greatest manner; as in the name and from the authority of the Lord Jesus; thirdly, were also informed how and in what sort to demean themselves, that they might please God: therefore neglects could not but be heinous and mortal in them.

In points of duty sufficiently made known unto us, should be our especial care of obedience, John. 13.17. First, because omissions are in that case most heinous. To him that knows to do well, and doth it not, to him it is sin. So to him also that omits of ignorance; but specially to him that knows: Secondly, the punishment more grievous. Impenitent negligents, whether of ignorance or knowledge, are damned. Yet mitiùs ardebunt, that of ignorance neglect duty; then those that sin of knowledge.

[Use.] Our care must be the greater, to join to faith, virtue, to knowledge holy practice. The days foretold by Isaiah, are come on us, through God's great mercy; the earth is filled with the knowledge of the Lord: would God our obedience were in any proportion answerable. But the complaint is too just; our science more, our conscience less, then that of blinder forefathers: more is our understanding; greater by far, was their devotion.

To excite to this care, let it be meditated. First, that no knowledge is comfortable, severed from obedience. He knows not God, that keeps not his Commandments.

Secondly, the issue of unfruitful knowledge, is grosser ignorance, and infatuation. Thirdly, of all sins burthensome, none more then those of knowledge, when God is once pleased to arraign the conscience: There is left no cloke for such sins. Ignorants yet can say as fools, Non putaram: they knew not that they did evil: these have nothing to calm conscience, no not in forest accusations.

Fourthly, the promise of sound knowledge is made to holy practice: knowledge and practice are in such a league, that they are mutually helpful each to other: knowledge, the mother of practice; practice, the nurse of knowledge.

Fifthly, Seeing sins are of most difficult pardon; having in them a spice almost of presumption. The plea for pardon of Jews made by our Savior, is made favorable by this circumstance, they knew not what they did. This reason there was of God's mercy to PAUL'S blasphemy and persecution; that he did it ignorantly. Sins of knowledge are not incapable of pardon: there were sacrifices of atonement for sins willingly committed. Yet is the forgiveness of difficult procurement and assurance.

T He Apostle declares the Grace of God, wherein he expected their proficiency; sanctification: annexing new reason thereof; the will of God. Sanctification passively taken compriseth two things. First, Conformitie of our nature, to the nature of God. Secondly, Conformitie of our actions to the will of God. Of the first speaks Peter; styling it the participation of the Divine Nature: by analogical resemblance of qualities; when we are patient, merciful, just, holy, pure, as our God is pure: it is usually made to comprehend, First, Freedom from filthiness of flesh and spirit. Secondly, Presence of gracious habits and qualities, inclining to holy performances.

Holiness of our actions is described, Their conformity to the will and Commandments of God. When what he prescribes is done, so as he prescribes it to be done. When, what he commands to abstain from, we fly from, in that manner that he prescribes. The care of it everywhere urged upon us. First, we have here signification of the will of God, Emphatically to be understood. Secondly, Promises many and excellent given us to this end; as that God will be a father unto us, dwell in us, as in his Temple, if in holiness we be careful to resemble him. Thirdly, It is made evidence of our title to all favors of God; election, redemption, justification, adoption. Fourthly, the issue and reward promised, life eternal. Fifthly, and that nothing may be wanting to our excitement, we are remembered, that without it no man shall see the Lord.

By so many reasons hath God pleased to press upon us the care of holiness: would we think, in the Church of God, there should be found men so desperately profane, as to scoff at the endeavor of it? how true is it of our times, that the Prophet complained; he that walketh uprightly, makes himself a prey, a reproach, and by-word to the generation of Esau. Should not the Lord be avenged of such a nation as this? Marueilous is God's patience; I should marvel else that we are not consumed.

And for their own practice, how generally is the care of holiness cast off? with that hellish protestation; they are not Saints; If they would say (Angels) I would say with them; but they are Saints, that are God's children: and whoso persists alien from the life and affection of Saints; Saint John doubts not to say of him, He is of the devil.

Let us, having so many and so excellent promises, be exhorted to purge from all filthiness of flesh and spirit, and to grow up to full holiness in the fear of God.

For this is the will of God. God's will signifies, First, his faculty. Secondly, act of willing. Thirdly, tropically the thing willed: in which sense it is here taken, q.d. It is that the Lord requires of you especially; therefore to be endeavored.

[Obser.] So should the significations of God's will be motives, strong enough to persuade obedience. Though no other inducement, or reason appears; this alone should sway us, that so is the will of the Lord. For, first, his power is absolute to command. Secondly, his will the rule and measure of Justice. God wills not things, because they are just; but things are just, because God's wills them. Thirdly, the Nature of obedience is this; to do what God willeth, intuitu voluntatis, and because he willeth. Let this be our rule to walk by: that we may silence in our selves the idle disputes of flesh and blood. That coeca obedientia imposed by Romanists upon their Priests, is due to no creature; to God yet, and him only, we owe it.

There are in this curious age rise, presumptuous inquiries many. That of Moralists is ancient, whether ius be in rebus. Generally it is affirmed for most moralities; howbeit it must be granted, particular equity of every prescript is not to us apparent. Our people must have equity shown in every prescription; else see they no necessity of obedience. No equity appears to them in Christ's precept, to lend freely; no reason the borrower should have benefit by their money, they none by his labor. But if Christ say, Lend freely, it is safest to captivate thy thoughts to the obedience of Christ. Prooue what is the acceptable will of God; that once understood, obedience better beseems thee, then curious inquisition.

There are with whom the ancient inquiry is frequent; Cui bono, What profit is it to serve the Lord? First, It is enough we have conscientiam recte factorum. Secondly, yet true it is, no man serves God for naught. Thirdly, and why should it not suffice us, that the Lord wills and commands it? when as in his impositions he intends, not his, but our benefit. Ita enim voluit Deus sibi ab Homine seruiri, vt eâ seruitute non Deus, sed homo seruiens inuaretur, LOMBARD.

T He general matter of proficiency thus explained, the Apostle descends to particulars of duty, comprised under that whole of Sanctity; leading the people along sundry the Commandments, wherein of likelihood he saw them most, either defective, or endangered.

Like wisdom in particularizing generals of our doctrines and exhortations beseems us in our Ministry: First, both for that errors are most frequent in particulars; and where generals are acknowledged; conviction is difficult in particulars. Secondly, as also, for that our people are either impotent, or negligent to proceed in Meditation, farther then the Preacher leads them.

The first particular instanced, is of duties belonging to the seventh Precept: that here seems to have full explication. First, the sin to be abstained from; Fornication. Secondly, the virtue to be exercised, Chastity. Thirdly, the measure of both, very lust to be mortified: else thus conceive particulars. First, the duty, Abstayne from fornication. Secondly, the means; Know to possess your vessel, &c. Thirdly, Reason. Verse. 15.

Fornication, in property of speech, is that act of uncleanness, committed betwixt persons unmarried. Largely taken, it compriseth all whatsoever breaches of Chastity. First, whither in the heart, by inordinate desire. Secondly, or in the eye, by wanton and lascivious looks. Thirdly, or in the tongue, by filthy and rotten speech. Fourthly, or in the act, by doing that great wickedness. See Annot. ad Rom. 1.

A sin which the Lord hath severely threatened, grievously punished from Heaven, cursed to the pit of Hell: yet reckoned generally amongst leuiora delicta, and, as Papists call them, venial sins. A trick of youth, say our Youths, of that which brought in the flood upon the world of the ungodly, fire and brimstone upon Sodom, pestilence upon Israel, &c.

Our wisdom shall be to notice the odious foulness thereof, that, if it be possible, Conscience of the sinners may be more remorcefull, and a sin of so foul nature, not so slighted: First, the Apostle makes it eminent above all sins, in this respect, that it alone is against the body, depriving it of that great honor whereto God hath advanced it, to be a member of Christ, a Temple for his Spirit to dwell in. Secondly, usually they are counted greatest sins, that imply breach of most Commandments. Adultery is Sacrilege, Profaneness, Dismembring the body of Christ; draws with it Thefts, Murthers, what not? Thirdly, they say also, sins are most pernicious, that are most delightsome; because the affections are most taken, and streightest detained by them: therefore perhaps Solomon said of the Harlot, her heart is snares and nets, her hands as bands; so easily are men taken, so hardly rescued, being once bewitched with the bestial pleasure of that luxury. Fourthly, variety of Judgments threatened, shows it heinous above the ordinary. Waste of goods, blemish of Name, rottenness of bones, hardness of heart, &c. plagues of all sorts threatened to deter us. Fifthly, executions have been grievous; on Sodomites, old World, Israelites; of whom, said the Apostle, there fell in one day for this sin, three and twenty thousand. I say then as PAUL, Fly Fornication.

W Hether in these words Paul would prescribe remedy against lust, and means of abstaining from the sin; or intends only to explicate the Commandment in the positive part, is no matter of curious inquiry. In the words are; First, the persons to whom he prescribes. Secondly, the duty prescribed.

Everyone of you. In moral duties no man hath exemption. Great and small stand to be judged; every man is countable for his sins: rewarded according to his deeds, whether they be good or evil. For the particular in the Text. The King may not multiply wives, no not to continue succession; much less Strumpets to glut insatiable lust. No Whoremonger or unclean person hath any inheritance in the Kingdom of Christ and of God.

[Object.] Yet Patriarchs, they say, without check multiplied Wives and Concubines.

[Answ.] First, Some are of opinion, they had their special dispensation, to this end, that they might multiply the holy Seed.

Secondly, The rule of Bernard must in such cases be remembered: where we find in Scripture any practice of Saints, swerving from the general rule; Aut eos peceasse fatendum est, sicut homines; aut certe sicut Prophetas, familiare Dei consilium accepisse. For us, we are sure the rule holds general, every man is bound by this precept of Chastity.

There were in Austin's days, men that pleaded immunity by their sex; thinking women only bound by the precept of Chastity: and a great disparagement they thought it to the dignity of their sex, if their adulteries must receive like punishment with those of women: An vere sexus nostri dignitas hanc sustinebit iniuriam, vt cum alijs socminis praeter vxores siquid admittimus, in luendis poenis mulieribus comparemur! Why not, saith Augustine? Yea, why not rather? since by strength of their sex, they seem more able to master their lusts; and of duty should guide their Wives by example? That saying of JAMES, Ye Adulterers and Adulteresses, stops the mouths of all such idle and impious Distinguishers.

Our times have also forged Dispensations. What men's judgment is, I know not; but seldom have I seen it penanced in the Greater; as if it were sin only in the meaner people.

Generally the sentence of the profane Poet is applauded by the multitude: Non est scelus scortari Adolescentem: It is no such heinous matter, for young men to be given to whoring. But if young men be bound to reform their ways by the Law of God: if they must bear the yoke in youth; if the jollity of that Age shall be brought to Judgment; let such tremble to hearten themselves in such sins as exclude from Heaven, and give portion with Hypocrites, in the Lake that burns forever. Should know: that is, have skill. The Apostle seems to imply, that there is a kind of art of Chastity, and great skill required to possess our vessel in holiness, &c. Truth is, Christianity is an Art or Science; and no small skill is required to Regular exercise of Christian virtues. GREGORY NAZIANZENE said once, the cure of Souls was the Science of Sciences; generally it is true of Christianity; It is the Art of Arts: the art of living well. To this end, Saint Peter adviseth, to join to our virtue, knowledge; as I conceive him, skill in the exercise of Christian Virtues. Paul in a particular, makes it a point of mystical knowledge; to carry himself equally, and with even hand in all Estates.

In Prayer, he would intimate wonderful skill required; and not learnt but of an heavenly Schoolmaster. That knew the Disciples well, and therefore it is their Petition, Lord, teach us to pray. To say in a word, what one Christian Virtue or Duty is it, that asks not skill to the right use and performance of it? take instance in that of Faith. How to uphold it when it wauers: to restrain it when it degenerates towards presumption: how to turn the eye of it, from the Law to the Gospel, from God's Justice to his Mercy; Here sure is the wisdom of believing. How many see we for lack of this skill, if not utterly miscarry, yet dangerously hazarding their souls to ship-wrack? the Presumer thinks of the rich mercy of God; the Desperate, of his strict Justice. Wisdom would teach to fit our meditation to our present state. See it in a duty, that may seem most easy; suppose, hearing the Word of God. It is not, as is thought, a work of every Ideot and idle Fool, to be a hearer; to hear as we ought, requires skill more then ordinary; to tie our minds to attention, that they may be free from wandering: to apply our affections to the quality of what is taught; that when we hear matter of fear, our hearts may tremble at the Word of God; when matter of grief, they may mourn; when matter of comfort, rejoice, &c. Such skill requires every Christian Duty to the Regular performance of it: that we may well conclude of Christianity, It is the Science of Sciences; even an Art of living well.

[Use.] They err, not knowing the Scriptures nor the power of Godliness, that think it a skill most obvious to be a Christian: a work of one hour or two in the last sickness, to furnish themselves for Heaven. Though in manual Sciences he is not thought his Crafts-master, that hath not served a seven years Apprenticeship; yet to the exactest skill of Christianity, seven hours, yea, moments are thought sufficient.

Surely, if anywhere, here that hath place that the great Physician once spake, Ars longa; vita breuis.

Compendiums they have framed to themselves here, as in other Sciences: To love God above all, our Neighbor as our selves; This is the Law and the Prophets. To fear God and keep his Commandments, this is the whole of man. But foolish men, that consider not the infinite particulars which these comprize! And that it is the least half of a Christian to know, though exactly, the heads of Duty.

To love God, compriseth his worship, outward, inward; keeping of all and every his Commandments. To love our Neighbor, exercise of Patience, Kindnesse, Mercy, every good grace and office wherein we may do good to Brethren.

Willingly would I persuade our people, if it might be, of the skill no less then artificial, requisite to Christianity; not to deter them by the difficulty, but to reform their negligence, and to excite their industry. And if they would but seriously consider that part of this Art, that stands in speculation, they would easily acknowledge it to be no idle man's occupation, to be a Christian. To know necessaries of God's Nature and Will, can we think it obvious? when as David having long traveled in the Word of God, with an extraordinary Spirit, yet prays illumination, that he might see the wondrous things of the Law. Who ever sounded the depth of any one Commandment, to know all particulars of duty therein comprised? Who so quick-sighted, as to understand thoroughly particular circumstances of known duties? Dare any arrogate prudence so exact, as to observe them regularly in all his practice? Thou knowest thou must pray: but knowest thou how thou must pray? To pray, is not to utter a Petition, which a Parrot may do; but thou must pray with understanding, with feeling of wants, with faith to be heard, with fervency of affections: the practice of all these how full of difficulty? to guide affections of wrath, fear, joy, grief, &c. Heathens observed to require much prudence; may not Christians more, to their Christian moderation? That I be not infinite; It will be sufficient if I may but convince our people, that Christianity is an Art; that the practices thereof require skill more then ordinary; that once evinced, I hope those out-cries against over-much teaching, will cease: for suppose, you know all we are able to teach you, for substance of faith and practice; yet to learn skillful practice of them, the wisest amongst us may not blush to go to school.

To possess his Uessell in holiness and honor. The particular, wherein Paul requires this skill, is the preserving of Chastity; in his phrase the possessing of our Vessel in holiness.

What is the Vessel? saith AUGUSTINE, the Wife; the Woman or wife is the weaker vessel. Al: the body, the vessel or instrument of the soul. Al: the instruments of generation: 1. Sam. 21.5. The vessels of the young men are clean, that is, their bodies, or instruments of generation.

That first interpretation, S. Augustine fell into by this occasion. Dealing against Pelagians in the question of Original sin, and the manner how it is conveyed to posterity, he was thus urged by Julian: The soul is created pure, the body propagated by a lawful act of generation in the marriage bed: for that bed is undefiled: by what chinks creeps in this infection of Nature? Saint Augustine answers, that howsoever the use of the marriage bed be, for the substance of the act, undefiled, yet may impurity insinuate it self, through intemperance and over-much fervor of delight. Truth is, there is as well Coniugall, as Virginall chastity; which stands, not only in keeping our faith inuiolate to the wife of our Covenant; but also in the temperate and moderate use of the marriage bed. And I am half of his mind in this; whatsoever in that act is not either for procreation, or prevention of Fornication, comes of evil.

Rather by the vessel understand the body. Not that the heart hath liberty to lust, so the body be kept from the act of uncleanness; burning lusts are commanded to be remedied; but so speaks he fittingly to reform opinions corrupt and monstrous; that to the body was permitted a kind of liberty, so the heart were kept pure from that uncleanness.

Possess; that is, keep and rule the body in holiness: understand it chastity and freedom from pollution by unclean lust. Honor of the body, stands in two things: First, Health and cheerfulness. Secondly, dedication of it to the holy Ghost, as a Temple for him to dwell in; and an instrument to be used to the glory of God.

The sum is this; that not the heart only, but the body also must be preserved in chastity. Glorify God in your bodies and souls: they are both the Lord's; his Creatures, his purchase: both bought with the price of his blood. It seems the Corinthians were carried away with that error, to think pollution of the body almost indifferent: The bodies, they thought, should not rise again; therefore it was not much material, to what uncleanness they were abused: yet, saith the Apostle; First, the body is for the Lord, dedicated in creation to the glory of the Maker; and by Redemption, to Christ. Secondly, the Lord for the body, to redeem it. Thirdly, our bodies are members of Christ. Fourthly, Temples of the holy Ghost. Fifthly, parts of Christ's purchase. How can we think it free to abuse them to his dishonor?

Our duty is to purge from all filthiness as well of flesh as spirit, of body as of soul: [Use.] Not thinking it enough, after the profane proverb, to keep our hearts to God; but knowing that in our bodies God requires to be glorified. The people of Corinth, as in the point of fleshly Fornication, so in that of Idolatry, seemed to hold a kind of indifferency for the outward man. They might be present at Idol-feasts and sacrifices; so they reserved their hearts and consciences unto God. Our people, in like cases are alike indifferent. Talke they may merrily, that is filthily; so they think no harm: though even of Idle words, our Savior said, we are countable. Quod si de ot ioso, quanto districtiùs de verbo mendaci, mordaci & iniurioso, de elato vel lasciuo, de adulatorio aut detractorio iudicabuntur?

It remains to point at the rules of A • te in this kind auayleable. First, diligent guard of senses, especially the eyes; the first darts of lust are of the eyes: The second of words. Thine eye shall look upon strange women, and thy heart shall utter lewd things.

Secondly, fly society of adulterous wantons. Come not near the door of her house. JOSEPH hearkens not to his Mistress, to be in her company.

Thirdly, sober use of meats and drinks; fullness of bread occasioned that height of uncleanness in Sodomites.

Fourthly, faithful and industrious employment of our honest vocations. David's idleness seems the first occasion of his lust. And in Sodom was abundance of uncleanness, by means of abundance of idleness.

Fifthly, Prayer to God, whose gift it is; his special gift, especially in single life.

Sixthly, diligent heed-taking to occasions, that in experience we have observed to be the bellows of Concupiscence.

Seventhly, if none of these serve to preserve virginall Chastity, a comfortable remedy God hath provided. To avoid Fornication, let every man have his own wife. He is a Monster in lust, whom that remedy reforms not.

N Ot in the lust of Concupiscence. Rather thus: Not in the p • ssi • no, lust. Lust is lust, be it never so moderate; when once it grows to violence, and notable disturbance of Reason, then it becomes Passion. In the breach of this Precept, degrees are distinguished. First, the foaming out of lascivious thoughts and wanton desires, delighting the sensual appetite. Secondly, the ardencie and burning heat of such desires; which Paul elsewhere calls burnings; and here passions. Thirdly, eager seeking occasions to vent our passionate lusts. Fourthly, the breaking of them out into execution. The Apostle seems not to tolerate, so much as ardencie of lust; and almost to intimate, they cannot vnremedied stand with good conscience.

[Obser.] We may here observe a difference of corrupt affections in God's children, and in men unregenerate; some stirring they have in the most sanctified; ordinarily they are not passionate, save in the unregenerate. Vnlawfull and rash anger may arise in God's children; passionate wrath, fury and rage is not ordinary with them. Motions of envy have been found in God's children; as in Joshua, for Moses; in Aaron and Miriam, against him: but passionate spitefulnesse, such as in Cain; in Haman, that grew sick of envy, is not common in Saints. Lasciuious and wanton lusts have their stirrings perhaps in the most holy: but passionate lusts, such as we read of Ammon, are not ordinary with them. When we were in the flesh, the passions of Concupiscence wrought in our members. Now we are in Christ, We have mortified the flesh with the passions, and lusts thereof.

[Quest.] How may we know them to be passions?

[Answ.] First, by their violence, when they grow so headstrong that they, admit no moderation: nor permit so much as to consult and deliberate about their suppressing. Secondly, when their violence is increased by opposition. It was lust outrageously passionate in Sodomites, that was more enraged by Lot his meekest admonitions. Thirdly, Passions are restless, and fill with discontentment till they break out into executions; as in Ahab, Haman, Ammon, Cain, &c.

We have men professing the fear of God, in some affections so intemperate, and full of passion, that they give just cause to be jealous of their mortification. In their wrath, they must needs give vent; and by bitter speeches disgorge the venom of their spite. Such affections are passions, I like them not in Christians. They that are Christ's, have mortified the flesh, at least in the passions thereof. The Stoics said, Passions are not incident into a wise man. Nor are such passions ordinary in a true Christian.

As the Gentiles, &c. Gentiles in common phrase of Scripture, signify all people, not of the seed of Abraham. Of Gentiles there are two sorts: First, Gentiles by nature. Secondly, Gentiles in state. Gentiles by nature, we are all, that come not from the loins of Abraham. Gentiles in state, are such as continue in the state of Gentilism, not yet admitted into the Covenant of Abraham, nor called into the Church: of this latter sort Paul would be understood. It is the reason of the Apostle to dissuade lasciviousness; therein lived Gentiles, that knew not God; the more detestable should the sin be amongst Christians.

[Obser.] Ungodly examples are permitted to increase detestation of evil, not to encourage to imitation: Impious courses of impious men, should make impiety more abominable. Imitation we are sure makes us culpable before God, not only of like sins personally committed, but in a degree of all sins of like nature by others committed. The blood of all Saints from ABEL to ZACHARIE, comes upon that generation of Jews; with what justice may some say? I think, because their cruelty argued approbation of like sin in their bloody Progenitors. To walk in the ways of wicked men, what is it but to approve them? the fact proclaims, we think, like actions of others good and warrantable.

[Use.] It were to be wished, our people had learnt to make this use ungodly examples; to detest lewd practices, because in ure amongst wicked men. But alas, how are they miscarried to think the better of evil? because practiced by the most and greatest, though they cannot but acknowledge, the men are evil.

Think these best uses of lewd examples. First, grieve at the dishonor of God, and the ungracious courses of men made after God's Image. Secondly, bless God that hath not given thee over to like sins. Thirdly, pray to be preserved from contagion of evil. Fourthly, detest evil the more, because practiced by such men.

As Gentiles. At least thus much we are here taught, That Heathenish practices are unseemly for Christians, the people of God. Therefore are those cautions so frequent to Israel God's people: Not to do to the Lord their God so as Heathens to their gods. Not to learn the way of the Heathen, to be afraid of the signs of heaven: to Christians, not to be distrustfully careful for things of this life, because it is Heathenish; in a word, not to walk as Gentiles walk, in vanity of their minds, &c.

Is there nothing wherein Christians may hold semblance with Heathēs? Excellent things are written of Heathens, Temperance, Justice, Honor of Parents, Conscience of oaths, &c. May not these be exercised by Christians, because in practice against Heathens? No question yes; and the rather, because in use of Gentiles. Therefore may be observed in Scripture arguments both ways: good practices of Heathens brought to shame Christians; as their sins to increase detestation.

Their actions conceive to admit this distinction: First, some were materially good. Secondly, some materially evil. Thirdly, some evil by circumstance. Of the first, saith the Apostle. Gentiles do by nature the things of the Law. Barbarians were kind to Strangers destressed. They made conscience of oaths, as there are plentiful instances in story. Though simple fornication they thought was no sin; yet of Incest in some degree, Paul bears them witness, they were so far from practice, that they would not name it. Of these let us think; Their practice should be our provocation to good duties; It should shame a Christian, that in anything commendable an Heathen should go before him.