AN EXPOSITION with Notes upon the first EPISTLE to the Thessalonians.  
By WILLIAM SCLATER D. D. and Minister of the Word of God at Pitmister in Somerset.  
LONDON Printed by W. Stansby for john Parker, and are to be sold at his shop in Paul's Church yard at the sign of the Ball. 1619.   

TO THE RIGHT HONOURABLE THE LORD STANHOPE, BARON OF HARINGDON, ONE OF his majesties most Honourable Privy Council, etc. Mercy and Peace be multiplied.  
RIght Honourable, and my very good Lord: Sensibly he spoke, and fittingly to his times, who wailing said; Nusquam inveni requiem, nisi in libro & claustro. Mentior, if my Soul accord him not. A window too soon I opened it, as Noah to his Dove, to see, if yet the billows of the ancient Deluge were calmed: if in some eminent Mountain she might find a place to settle on. And behold, all swelling with the surges of Ambition, or soiled with the slime of Luxury and basest Avarice: no place safe where she may pitch her foot. Blessed be that God, that gives the hand, to receive her back into the Ark. O munde immunde, said Saint Austin in his holy indignation. How fastens our purest substance on thy pollutions? why seeks it rest in that, whose composition is of tumults? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that have begun by Grace, to retire my mind, from the tumultuous hurly-burlies it is tossed withal. And now with Agur I pray, 
* Pro. 30.8.  Lord, feed me with food convenient for me: my Tuguriolum, my little Sheepe-cote, affording retired privacy, shall yield more tranquillity, than the See of him, that would be styled, Monarch of the Catholic Church.  
Right Noble Lord, fallor? or doth your heart applaud us? that having more than surveyed what ever contentment the Royalest Court could afford; and spent the better days in service to the State, at length makes choice of privacy, as safest harbour for old Age. Whether, trow I, do you more pity men launching into that Euripus, or praise God for your own safe arrival? Thanks be to God, that hath safe rendered you to yourself; and taught you to make devotion the task of your Age. 
a Eccl. 12.13.  Hoc est omnis Homo, To fear God and keep his Commandments. Continue herein, I dare promise your conscience more tranquillity, your person more honour, than all the Courts of the world can afford you. Still let your soul be enamoured on the beauty of the Lords house: Still make your Closet a Temple, wherein the praises of God may sound day and night. Haec via ad magni Regis Palatium. To urge perseverance and progress in sanctity, is the bend of this Scripture, thought probably the first of the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hold fast what you have received: He is faithful that hath promised to give you the Crown of Life. Exiguum est quod restat. To fail in the last Act is not so shameful, as uncomfortable, sith we know who said, 
* Psal. 92.14.  Old Age must be more fruitful. If to these intentions my poor pains may be useful to your Lordship, and the Church of God, I have what I seek; for other things, providebit Deus. To whose gracious guidance and blessing, I humbly betake your Lordship; and rest  
Your Lordship's Chaplain, ready to be commanded, WILLIAM SCLATER. From Pitmister in Somerset, SEPTEMB. 29. 1618.   

To the Reader.  
CHristian Reader, a Debtor I acknowledge myself to the Church, by calling: moreover, by promise: but conditionate; so be it I might know, what acceptance my first fruits found with the Church of God. Such, I now hear, not without my thankfulness to God, as far exceeds expectation, or desert. The delay of the remainder hath had these causes. First, that late intelligence. Secondly, other unceasing pains. Thirdly, the Nausea of some at home, whom no Sermon pleaseth, longer than it is in hearing; nor otherwise, than it is extant in their own broken, and sometimes senseless Notes. Fourthly, and now that flagellum studiosorum, Calculus Renum, vexing ad maciem, ad stuporem: which hath made me wellmost a mere Peripatetic in my studies. For poor me only it is sinful, to hope, or accept abilities, so much as may afford an Amanuensis to take my Dictates. Scilicet, God nails us, where he first seats us. Howbeit, my succisive hours, if sickness, or presenter pains afford any, I promise to be wholly employed that way. Mean while, if any's thirst be as that of him in his flight, he may perhaps, in these Homilies ad populum, find, what to thirst may afford, if not sweetness, yet savour.  
Praying help of thy prayers, I rest,  
Thine in the LORD, WILLIAM SCLATER.   
AN EXPOSITION UPON THE FIRST EPISTLE of PAUL to the THESSALONIANS.  
1. THESSALY. 1.1. 
PAUL and SILVANUS, and TIMOTHEUS, unto the Church of the Thessalonians, which is in God the Father, and in the Lord jesus Christ: Grace be unto you, and peace from God our Father, and the Lord jesus Christ.  
THe Inscription of the Epistle; wherein are, first, the persons sending. Secondly, the persons to whom its scent. Thirdly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or greeting.  
The persons sending are Paul, Silvanus, and Timotheus.  
In the Epistles to this Church it is observable, that the Apostle prefixeth his name: without any Title of dignity or office. In others, dignifies his person with some Title of respect: an Apostle, or a Servant of God, or both. Interpreters inquire reason of it, and thus resolve. Some impute it to his modesty, and desire to win his Associates some equality of respect: some to his prudence, and care to avoid scandal, that might arise amongst Novices, from show of arrogancy: some to this, that perhaps they were not pestered with false apostles, as other Churches, amongst whom he needed to avow his calling: whether one or other, is not much material to inquire: neither occurs any thing of special notice, except this, That it is sometimes lawful for a Minister, to use those Titles of honour and reverence, wherewith God hath graced him; sometimes more convenient the assuming should be forborn. PAUL, where he sees the authority and fruit of his ministery, hazarded by denial of his Titles, insists largely in avowing of them; as to 
a 1. Cor. 9.1. Gal. 4. & 2.  Corinthians, and Galatians; and where he sees concealment more convenient to avoid show of vain glory, he omits them.  
The like is requisite for us. There are people so idly affected with Titles of dignity, that the same Truth hath more or less authority with them, according to difference of persons, in these respects, that propound it. There are men of another strain, so utterly distasting all Titles in a Minister, that the mention of them, on any occasion, is censured of vain glory, and the doctrine itself so much the less regarded. It is some part of a Ministers prudence, in these trifles to see, what is most convenient for the people's edification. Ministers I have known of reverend parts for learning and conscience, whose whole ministery hath been therefore despicable amongst idiots, because nor Birth, nor University degrees have commended them to the world; so idly are silly people carried away with trifles: yet when gold is offered them, their care is not great how base the person is that brings it. Nor should it be much material, by whom God's Word is brought unto us; whether by Isaiah, as some think, a Prophet 
b 
Rabbi Solomon apud Lyram.  
Hieron. in Prologue. ad Isaiam.   of the blood Royal: or by Amos, from 
c Amos 1.1.  amongst the herdmen of Tekoa.  
His Associates are Silvanus and Timothy. Silvanus seems the same with Silas, who 
d Act. 17.4.  joined his pains with Paul, in first preaching to this people. Timothy had also his employment there, not without profit for their confirmation.  
Quest. It is here inquired, how associated to Paul, whether as joint Authors in inditing the Epistle?  
Answ. It no where appears, that they had divine inspiration, as Apostles, and Prophets; or were chosen by God's Spirit, to pen Scripture, rather think them mentioned, as Approvers of the Doctrines, and Exhortations here delivered.  
Quest. Was not Paul's authority sufficient to commend them to God's Church?  
Answ. Sufficient, no doubt, in itself: yet inasmuch as the reverence of these two was great in the Church of Thessalonica, Paul joins them unto him: that by all means he might procure respect to his doctrine.  
Obser. It is lawful then to use humana subsidia, human helps for advantage of the Truth. 
c Act. 15.23.  The Apostles, and Elders, and Brethren go jointly in the decrees at jerusalem, that by universal consent God's people might be more swayed to obedience. Very 
f Act. 17.28. james 1.17.  Heathens testimonies are not refused by Apostles, to advantage the Truth. Use. Like course is warranted to us, where we may see God's Truth may thereby get advantage. What if the name of a Father, or some later Writer be sometimes heard in the Pulpit? what prejudice receives the Scripture thereby? I never liked that thick heaping of Father's sentences in popular Sermons. It savours too much of ostentation, and tends little or nothing to edification; much less can I approve their allegation, as of Authors so authentic, as to impose on us a necessity of believing, because they so teach; yet are there Times, and Places, and Respects, wherein their mention may be of some avail for Truth.  
First, As, with some men, who knows not, but their Names more sway, than the Names of Prophets and Apostles? What if in that case we deliver the same Truths under other Names, condescending so far to their infirmity for a while? 
g August. count epist. Fundamenti, cap. 5.  Saith S. Austen, I had not believed the Gospel, had not the Authority of the Church swayed with me. It was his Introduction to Faith: afterwards, 
h joh. 4.42.  as Samaritans, he believes upon firmer grounds. If by us they be used as Introductions for a time, I see not what impeachment it is to credit of Scriptures.  
Secondly, We cannot be ignorant, how usual the imputation of Novelty is to revived Truths. 
i Mar. 1.27.  What new Doctrine is this, say the people in Christ's time! Admiring his Miracles, say ours; denying the Truth, for show of Novelty. In such case, if we show the Succession lineal of our Faith and Practice, and so take that Cavil from the Ignorant, me thinks the Truth still gets advantage.  
Thirdly, And hear we not oft how we go alone, and delight in singularity? Why may we not remove that Imputation, by showing content of Church Ancient and Modern?  
Fourthly, There are extant in Fathers, Expositions and Doctrines of Scripture, in terms so significant, as better occur not to our most serious Meditations: why it should be unlawful to utter them in terms of the Authors, rather than our own, I know not.  

k August. count dua● Epist. Pelag. ad Bonifac. lib. 4. cap. 8.  Ad Curam nostram existimo pertinere non solùm Scripturas Sanctas Canonicas adversus eos testes adhibere,— Verumetiam de Sanctorum literis, qui eas ante nos famà celeberrimâ & ingenti gloriâ tractaverunt, aliqua documenta proffer; non quo Canonicis libris à nobis ullius disputatoris aquetur authoritas, sed ut— sciant a nobis rectam & antiquitùs fundatam Catholicam fideus adversus recentem Pelagianorum haereticorum praesumptionem perniciemque defendi. 
l Polan. Praefat. in Hoseam.  Patres allego, non tanquam principium probandi dogmata Ecclesiae, nec tanquam judices; sed ut testes duntaxat consensus in doctrinâ & interpretatione Scripturarum: utsi ex meis verbis quod sentio & dico quispiam non assequatur, ex Patrum verbis intelligat.  
The persons to whom the Epistle is directed, are next intimated and described, To the Church of the Thessalonians. The City, whence the inhabitants have their name, is famously known to have been the Metropolis or mother-city of Macedonia, anciently called Thermae, 
Suidas.  newbuilt by Philip King of Macedon, after his conquest of Thessaly; for Monument of which Victory, it was so re-edified and enlarged, and obtained that name: Even now a famous Emporie for Indian Merchandise, 
Maginus in Geograph.  but subject to the Dominion and Idolatry of Turks, known by the name of Saloniki.  
In this City, God was pleased by the ministery of Paul and Silas, to collect a Church; the History see Act. 17. noting the Tumults raised against them by the jews: such, that Paul was forced, for safety of his person, to fly to 
m Act. 17.10.  Beraea; and the Saints that gave him entertainment, especially 
n Ver. 5.  jason, scarce found security in their own houses; yet there God pleased to collect him a Church.  
Obser. So true is it, That where God will gather him a Church, no opposition of Men, or Devils, can hinder it: Yea, oft Experience hath showed; where have been most violent Oppositions, God's Word hath most mightily grown and prevailed. At Ephesus, what Tumults were raised by 
o Act. 19.23, 24, 25. etc.  DEMETRIUS, and the Craftsmen? yet a more worthy Church we scarce find amongst them of Asia. The Apostle mentioning it by occasion, saith, There was opened 
p 1. Cor. 16.9.  a great Door, and effectual; great occasion of doing much good, but many adversaries. Like read we of 
q Act. 18.16.  Corinth. Yea, in the Court of Nero, under the nose of that bloody Tyrant, in 
r Philip. 4.22.  Caesars' household was a Church collected. And generally it hath been observed, in Places and Times, where God's Truth hath been most opposed by Persecutions, it hath most prevailed, that the Church may say of itself as joseph, The Lord hath made me fruitful, in the Land of my affliction. That made Tertullian insult over the cruelty of Tyrants, and after a sort exasperate it. 
s Tertullian. in Apologet. ad Calcem.  Cruciate, torquete, damnate, atterite nos.— Exquisitior quaeque crudelitas vestra, illecebra est magis sectae. Plures efficimur, quoties metimur à vobis. Semen est sanguis Christianorum.  
Use 1 How should this add courage to us Ministers in our Function, be we encountered with never so many Adversaries and Opposites against the Truth? What good the Lord will have us do, we shall do, and none shall be able to withstand it. I suffer affliction unto bonds, said the Apostle; 
t 2. Tim. 2.9.  But the Word of God is not bound; that still hath passage. Yea, where we see striving of Adversaries, and Contradictions, thus let us think, Some good is in working, Satan now feels his Kingdom begin to totter.  
It's but our weakness and ignorance, if these things dismay us. Oppositions have ever been in all places, where the Gospel hath first been planted. The Devil never left his possession, without much bickering and opposition. But great is the Truth, and prevaileth. Where we find Adversaries, thus think we, The Door is opening; occasion given us to gain to the Church of God.  
Use 2 methinks, in this respect, the counsel of Gamaliel should sway with Opposites, if not for Conscience, yet in Policy, to forbear their turbulent Oppositions, lest haply they be found 
u Act. 5.39.  fighters against God. If it be of God, they cannot overthrow it. Why rage 
* Psal. 2.1, 2, 6.  the Heathen? Why band they themselves against the Lord and his Messiah? Yet hath he set his King upon his holy Hill Zion. Even by those means advanced he his Christ into the Kingdom of his Church, whereby Satan laboured to hinder it. Our bands, saith PAUL, 
x Phil. 1.12.  have fallen out rather to the furtherance of the Gospel: zeal grows in God's children by opposition. The constancy of God's people in tertullian's time, was much admired by Tyrants, however scoffingly they termed it obstinacy. 
* Tertull. qua supra.  And, illa ipsa obstinatio, quam exprobratis, magistra est. Quis enim non contemplatione eius concutitur, ad requirendum quid intus in re sit? Quis non ubi requisivit, accedit? ubi accessit, pati exoptat?  
We see how powerfully God was pleased to break thorough oppositions, to fulfil his purpose, in calling this people to the state of his Church. Compare their state present, we shall see in them a spectacle of God's impartial justice. They were a Church famous through the world; the fame of their faith sounded far and near: Their place now become a receptacle for Mahomet, a Synagogue for Satan, a Temple for Turkish Idolatry: Obser. So, true is it, that God's Kingdom is tied to no particular place or people. Church's may become no Churches; where now God hath his Church, Idols, yea Devils, may hereafter be worshipped. The Churches of lesser Asia, famous in their times, into their rooms have succeeded abominable Idolaters. Bethel, once Bethel, the House of God; under jereboam, became 
y Hos. 4.15.  Beth-auen, the house of iniquity. jerusalem, the praise of the whole earth, had promises singular made unto it, such as had no particular Church in the world besides. 
z Psal. 132.14.  Here is my rest; here will I abide for ever: yet now, the place become a heap of stones, and the people dispersed without 
a Hos. 3.4.  King or Prophet, any show of a people of God. This is the Lords doing, and it is marvelous in our eyes.  
Use. Learn we hence, 
b Rom. 11.20, 21.  not to be highminded, but to fear: for if God spared not natural branches, not other Churches, take we heed lest he also spare not us. We stand yet by God's mercy in state of his Church; having in gracious measure God's Truth taught and professed amongst us: But shall delude ourselves, if we think this favour so tied unto us, that by no unthankfulness, or disobedience we may make forfeiture of it. I could wish it seriously meditated in these secure times, wherein how true is it? that men 
c Deut. 29.19.  bless themselves in their wickedness, and add drunkenness to thirst; and as Israelites, when they lived in Theft, Adultery, all abominations, yet because the 
d jer. 7.4, 9  Temple of the Lord was amongst them, secured themselves from God's wrath; so we, for the Church and Gospel's sake yet continued. I say as the Prophet, 
e Vers. 12.  Go to Shiloh; take view of Rome, Thessalonica, Churches of Asia, where once God set his Name: see what he hath done to them; made them seats for Antichrist, and cursed Mahomet. These things happened to them 
f 1. Cor. 10.11.  as ensamples, and are written for our warning, to make us cautionate, that we fall not by example of like unfaithfulness, and disobedience.  
sins exposing to like wrath of God; First, 
g Isai. 5.4, 5.  barrenness and rebellion. Secondly, 
h 2. Chron. 36.15, 16.  cruel usage of God's Messengers. Thirdly, 
i Amos 8.11.  light esteem of the Word of God; this brings that famine to be trembled at; that either the rareness may make it precious, or the utter removal lay us open to the extreme wrath of God.  
In God the Father and in the Lord jesus Christ. A description of the Church of God, as some think, to put difference betwixt Christian Churches, and the assemblies of Pagans and jews, which are not in God, but in Idols; not in Christ, but in an absolute god, whom they conceive, and worship out of the blessed Trinity. In the Father, and the Son, that is, say some, in the faith and worship of the Trinity; say others, in blessed and heavenly fellowship with the Father and Son, by bond of the Spirit: let us add, that the words import a kind of 
k Heb. 3.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and subsistence in the Deity, by means of that union mystical twixt Christ and his Church. Lo, here the high dignity and privilege of the Church of God, knit after a sort to the Deity in Christ, and made one with it: 
l 1. joh. 3.24. 2. Pet. 1.4.  the Father in us, we in him; the fruit shows it, mentioned by Peter, that we are made partakers of the divine Nature: after a sort Deified, say some Ancients, harshly; their hyperbole thus mollify; God's creature we partake analogically, not univocè.  
It teacheth us, first, 
m 2. Cor. 7.1.  to purge ourselves from all filthiness of flesh and spirit, that we may preserve our subsistence in God.  
Secondly, To 
n 2. Cor. 16.14. 1. joh. 5.19.  separate from all society with Idolaters, and other profane persons, of the World, that lieth in that wicked one.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting follows; wherein are, first, the blessings wished, Grace and peace. Secondly, the Author or Fountain, God the Father. Thirdly, the Mediator, the Lord jesus Christ. The explication and use of this clause, see in the Annotations ad Roman. cap. 1. Grace, in Scripture signifies either the favour of God, or the free gifts issuing therefrom: Peace, 
o Rom. 5.1.  sometimes reconciliation with God: usually, after the phrase of the old Testament, prosperity. Grace, here understand God's favour; peace, happiness, and prosperity; distinguished by S. john into prosperity of the outward estate, and prosperity of the soul, 
p 3. joh. 2.  as thy soul prospereth.  
The Apostle prays not the first donation, but the, first, continuance. Secondly, 
q 1. Pet. 1.2.  multiplication. Thirdly, fuller manifestation of God's favour to this people.  
Obser. By degrees God manifests his favour to his children, and by drops, as it were, instills the feeling of his love. Let not Christians wonder at it, when as of Christ it is said, he grew, as in stature, and wisdom, so in 
r Luk. 2. ●●.  favour with God. Shall we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only? and ostensiué? in stature we are sure really, why not also in wisdom and favour with God? as 
* Ambros. de incarnate. Dom. Sacrament. c. 7. Fulgent ad Thres lib. 1.  S. Ambrose, Fulgentius, and other Ancients long ago interpreted, limiting themselves to his humanity, and that state of humiliation and poenalitie, which for our sakes he underwent. Neither see I how it should seem strange, being understood of the manifestation of God's favour, seeing we read him complaining, that he was 
s Matt. 27.46.  forsaken of God, speaking ad sensum, according to that no feeling of God's favour, in the agony of his Passion: in the Saints of God, it can by no means seem a Paradox, if that be true, that our assurance of God's love is experimental only; and their evidence none other, than what ariseth from sanctification: so much as thou art sanctified, so much experience and sense hast thou of God's favour; and if that be not perfected but by degrees, as Ezechiels' 
t Ezech. 47.3, 4  Allegory seems to import; by degrees is the favour of God made manifest unto us.  
Use 1 The more I wonder at their arrogancy, that being Novices only in Christianity, dare prattle of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fullness of assurance of God's favour to them in Christ: that which others of longer standing, and far greater progress in sanctity, dare not assume; these yesterdays men proclaim to have obtained. To whom may I not say as ISAAC, 
u Gen. 27.10.  How have ye found so soon my sons? God's love is not presently 
x Rom. 5.5.  powered into the heart, but after many conflicts with doubtings, combats with corruption, experiences of God's mercy, gather we firmness, rather than fullness of assurance.  
Use 2 No less marvel I at their peremptoriness, that allow to no man share in God's favour, in whom are, at any time doubtings, of their adoption and truth of sanctification. They err, not knowing the Scriptures, nor state of their own hearts. Was ever any man's faith so firm, but was sometimes encountered, and after a sort, mastered with distrust? The Saints, whose faith is most renowned in Scripture, are found at times bewraying unbelief. That famous Moses, of whom it is said, 
y Heb. 11.27.  He endured as if he had seen him that is invisible, is found at length questioning the 
z Num. 11.22.  power of God, which he had seen in all their passage, by so many experiments proved. Resolutely, said JOB, 
a Job 13.15.  Though he kill me, yet will I trust in him; yet read we him wavering, and distrustfully fearing, lest by continued afflictions, he should 
b job 6.10, 11.  deny the words of the Holy o●● The sum is this, It is our duty 
c 2. Pet. 1.10.  to endeavour assurance: our misery, and sin also to doubt of God's love; yet our state general in this life, to be encumbered with distrustful doubtings of God's favour to us in Christ. And of the Inscription thus far.  
VERS. 2.3. 
We give thanks to God always for you all, making mention of you in our prayers,  
Remembering, without ceasing your work of faith, and labour of love, and patience of hope in our Lord jesus Christ, in the sight of God even our Father.  
THe matter of the Epistle now follows. It is spent partly in commendation of this people; chief 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 bend of the Apostle.  
The main incentive to perseverance insinuated in this Chapter, is, the consideration of the rich Grace of God, bestowed on them by the Apostles ministery, 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; sith they could not be ignorant, how much more desperate the case is, 
d 2 Pet. 2.21.  to revolt from Grace, than never to receive it. And out of Natural principles accorded by Scripture, know the price of a 
e Eccl. 7.1.  good Name, how much it exceeds the most precious ointment. And how much more inglorious and shameful it is, to cease to be, than 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 
f 1. Pet. 5.10.  God of all grace, 
g Phil. 1.6.  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, etc.  
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, Practise of 
h Luk. 15.10.  Angels and 
i Gal. 1.24.  holy Men. Secondly, communion of Saints. Thirdly, glory thence accrueing to our God and Saviour. Fourthly, our own benefit arising from use thereof in their communication, by exhortation, 
k Rom. 1.12.  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 fit 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 Neighbour, ourselves: some that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perseverance: what if we take it, for that first evident fruit thereof, the 
l Act. 15.9.  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 labour, 
m Heb. 6.10.  as elsewhere: thereby intimating their unwearied industry, and diligence in procuring, and furthering the good of God's Church.  
To Hope, patience, 
n 2. Cor. 4.18.  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 
o 2. Pet. 1.8.  be idle nor unfruitful in the knowledge of Christ, particulars viewed evidence it plentifully. 
p jam. 3.17.  The wisdom that is from above, is pure, peaceable, gentle, easy to be entreated; in a word, full of mercy, and good fruits. 
q 1. Cor. 13.4, 5, 6, 7.  Love, truly Christian, how fruitful and full of operation: like think of all Graces accompanying salvation; herein they have all a relish of their Fountain; 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: 
r Pro. 20.6.  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, 
s jam. 2.20.  that faith without works is dead? equivocally 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 
t Heb. 6.1.  repentance also from dead works; and care to 
u 1. joh. 3.3.  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 
x Matt. 24.12.  waxed cold: as Issachar, so generally Christians, see a 
y Gen. 49.15.  goodness in ease. It is love enough, they think, to wish well to the Church; to 
z Psal. 122.6.  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 ministery also. We must remember that the description of our calling, by the toil of 
a 1. Cor. 3.9.  husbandmen, and of 
b 1. Tim. 5.18.  Oxen treading out the corn, and such like, were not resemblances peculiar to Apostolical function, but aught to be answered in our industry. 
d job. 21.15, 16, 17.  Simon, saith our Saviour, Lovest 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-bite, 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 
e Philip. 3.14.  calling is high; the glory hyperbolically 
f 2. Cor. 4.17.  weighty, and everlasting; the afflictions light and momentany. Hope we profess to reign with Christ; yet 
g Rom. 8.17. 2. Tim. 2.12.  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 patiented in tribulation.   
VERS. 4. 
Knowing, Brethren beloved, your election of God.  
whether 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 dropped 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, 
h Exod. 28.36.  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, savouring of his own industry, saving what he was pleased to employ his memory in. I own them no longer; as Fidentine the Poet's scroll, so hath he made them his own enough. I wondered, I confess, a man of his Seraphical spirit undertaking maintenance of such paradoxes against received judgement of the whole Church of God, would move in so low a sphere, as to take me with him in his walk, and to blow with my Heifer: more, to see him so syllabicè preaching mine other notes, and scoffingly rejecting the received Distinction of infallible and charitable judgement, as savouring 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 than probable, where God will have his Word powerfully preached, there hath he some people, 
i Jsai. 6.13.  a tenth, at least, that shall return.  
The second Answer was, in terms something different from the distinction of judgement, 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 
k Act. 9.15.  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 itself. The thing whereof the certainty is, is the Proposition whereto the Assent is given. The certainty, the Assent itself. Necessarily must these be distinguished: for it is possible to be undoubtfully and fully persuaded even of what is false: as Paul was undoubtfully persuaded, that he 
l Act. 26.9.  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 judgement 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. 
Cortitudinem 

Subiecti,  
Obiecti.    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 
m 2. Pet. 2.1.  bought them, and bring upon themselves swift damnation: after what judgement 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 judgement. 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, 
n 1. Cor. 13.5, 7  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 SILVANUS a faithful Brother to you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
o 1. Pet. 5.12.  as I suppose. And reasons he had enough 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 judgement 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, etc. so that his giddy disciples need no longer hang on him as their Oracle, to know their election; for any Novice 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, etc. 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 than 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 
p Heb. 12.23.  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 Isay hath, 
q Isai. 63.16.  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 nighness 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, sith the Argument itself affords not by any virtue in it, your Conclusion; How it is more available to enforce knowledge of election, than knowledge of men's persons, actions, etc. 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, 
r 1. Cor. 12. & 14.  communicating gifts, etc. each to others benefit, I find in Scripture sometimes inferred from this ground: the infallible knowledge of each others election or regeneration, I find no where enforced out of our 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; 
Vers. 21, 22.  as that they shall marry no widow, nor drink wine, etc. 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 restoration, 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 person's 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 
s levit. 11.  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 Swine's 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, 
13.14.  by leprosy, flux, touching of a dead corpse, 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? sith 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 
t 2. Cor. 7.1.  filthiness of the flesh, and spirit; Idolaters, Fornicators, unjust persons, etc. that are such habitually, in their outward life, we teach to be unclean: and to have 
u Ephes. 5.5. 1. Cor. 6.9, 10.  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 forbidden, we should think every particular act of unholiness, to evidence a nullity of sanctification. In like sort where we see the life outwardly reform, care to departed 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 undoubtful 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, 
x 2. Par. 6.30.  Thou only, O Lord, knowest the hearts of the children of men; how is the discerning infallible, and such as wherein we cannot be 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 castaways and Atheists, that 
y Psal. 58.11.  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 Lords 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 judgement: all consent, that the people discerning twixt righteous and unrighteous, are those Atheists, mentioned Vers. 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 CERBERUM metueret, quàm haec tam inconsideratè diceret: I had rather this man were afraid of a roasted Pig, 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 Novice 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, etc. then those special, that accompany salvation: there being more means in your Disciples to manifest, in you to discern those, than 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 infallibly 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 offence; and thereto to proportion their proceed 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 wilfully had withdrawn themselves, and bewrayed more obstinacy, should taste more rigour. Is not the conclusion sound inferred? therefore the regenerate may infallibly know the regenerate. The difference Saint Jude speaks of, is in the quality and degree of offences; 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, 
z Heb. 11.33, 34  stopped mouths of Lions, quenched violence of fire, foretold 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 every one can know; except he have Paul's gifts, means, in Paul's measure. For Timothy, there went Prophecies 
a 1. Tim. 1.18.  before of him; PAUL had his revelation. For Hebrews, he professeth no infallible knowledge, but a charitable 
b Heb. 6.9.  persuasion: and the like is to be thought of Ephaphras and Onesimus. And dare you challenge like measure of discerning with Apostles?  

Argument. 6.  Those whom we must love fervently, we may know certainly; you mean to be elected and regenerate. But The Regenerate we must 
c 1. Pet. 1.22.  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, 
d Psal. 55.13, 14  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 
e Psal. 26.4, 5, & 101.4.  professed practice. Yet had no infallible knowledge, I think, of his Election and Regeneration, against whom he utters such 
f Psal. 55.15.  dire imprecations. Persuasion 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; sith 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 
g Acts 8.13.  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 
h Acts 6.5, 6.  the Proselyte of Antioch, chosen by common consent of the Church, to an office requiring most fidelity: Yet Author of that 
i Apoc. 2.15.  Sect of Nicolaitans, which the Lord professeth to hate? What of Demas, 
k Philem. 24.  reckoned up by Paul, amongst the wellwishers to the Church of God, and his fellow-labourers 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 Church's respect, by the same Epithet he gives to the rest. And we may not think he would labour 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Gangrene, and increaseth to more ungodliness, in that giddy multitude, whose stile it will ever be; to be constant in levitate sua. Such Whirligig Weathercock brains there are amongst them, so childish in understanding, that they are wherried 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 Fanatical judaical Author, except 
* This insolent Sectary hath lately (since the writing this Treatise) received, for his outrageous behaviour, public stigmatical punishment.  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 styles himself the Lord that 
l Apoc. 2.23.  searcheth the hearts and trieth the reins. If then the Acts of sanctity be all we judge by, how may we call our judgement 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 Motives, 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 Civilians. Suppose thus; To acts of Righteousness can be concluded to issue out of a sanctified heart, that flow not from 
m 2. Cor. 5.14.  the love of GOD; conscience of the Commandment; desire and intention to 
n Mat. 5.16.  glorify God; tell me, if you can, whither your Hercules, or any other of your Sect, praying with their centaurs voice, and tumbling out in Prayer what ever comes into their Budgets, do it to glorify GOD, or to whine Praise from men?  — Et eris mihi magnus APOLLO. 
Thirdly, To know our own Election and Regeneration is difficult: therefore to know other men's impossible; 
o 2. Pet. 1.10.  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, 
p 2. Cor. 13.5.  Prove yourselves whether you be in the faith; examine your own selves; he doubles the exhortation to intimate, that it's not a single search will serve to procure assurance: and weigh but these Reasons: First, our willingness to be deceived, and flatter ourselves, 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. 
q 2. Pet. 1.5, 8, 9  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. Fiftly, 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 ourselves 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 undoubtful certainty.  
Fourthly, Consider the manner of ascending to assurance of Election and Salvation, wherein I may justly suspect, these men are yet uncatechized, 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: 
r Rom. 8.14, 17.  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 
s Heb. 5.9.  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 
t Hose 2.17.  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.  
Fiftly, I would now tell him out of jeremy, how 
u jer. 17.9.  deceitful the heart of man is above all things; who can know it? but that he hath forestalled me; professing that in this judgement 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 judgement 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 
x Mat. 3.12. & 13, 26.  Chaff mingled with the Wheat; no 
y Aug count Epist. Parmen. lib. 13. cap 3.  tars amongst the good Corne. Nunquid in agro dici potest, quid paleis ad Triticum, quando eadem radice portantur? Nunquid in area, ubi paritèr triturantur? Sed utique in horreo, quid paleis ad Triticum, said Saint Augustine sweetly? The privilege of Heaven it is, as of God's Granary 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 Granary. In the Ark was a Cham, in Abraham's Family an Ishmael; in CHRIST'S School amongst the twelve, 
z joh. 6.70.  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 labour 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 
a 1. Cor. 15.2.  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 
b Matt. 24.24.  the Elect cannot possibly be so deceived; when as he teacheth so peremptorily, that 
c 2. Tim. 2.19.  foundation stands sure; and the 
d Rom. 11.29.  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 than 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; 
e Philip. 2.1, 2.  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 endeavour 
f Ephes. 4.3.  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 
g 1. Cor. 4.5.  judging of secrets before the time. Shall I say what I think, and not without ground? The man would seem somebody in the Church of God; and having no gifts nothing extraordinary, by oddness labours to make himself famous. That withal let be added, there is no small eye to profitable advantage; who would not, as 
h Act. 8.18, 19  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 rob their masters, to maintain this Saint-seeing-Saint-making Saint?  
To the seduced, I say as Paul in another case; Let 
i Rom. 14.5.  every one be assured in his own mind. 
k Gal. 6.4.  Every one 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 Gods chosen, in whom we see, as much as man may see, the fruits and signs of election. S. john writing to a religious Lady, styles her 
l 2. joh. 1.4.  Elect, because he had seen her and her children walking in the Truth. We are 
m Heb. 6.9, 10.  persuaded of you, saith Paul to the Hebrews, such things as accompany salvation; such hath been your work and labour 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 
n Heb. 5.12.  slow proceed in knowledge, setting also before their eyes that 
o Heb. 6 6.  terror of the Lords judgement upon Apostates, to stir up to profitiencie, yet still holds charitable opinion of them, as of people in state of salvation. So ready to 
p 1. Cor. 13.7.  believe all good things of others, is Christian charity, where it hath the least probability to induce it.  
Use. Against this rule offend our Critical Censors through overmuch jealousy of others gracious estate; in whom, if too much rigour 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 savouring 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. Me 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 
q Matt. 12.20.  quencheth not the smoking flax; yea winks 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspense of judgement, if they be such as we call vastantia conscientiam; but what ever may be presumed to be but infirmity, 
r 1. Pet. 4.8.  charity will cover rather, then rashly censure of insincerity.  
These few directions take notice of to order charity in her judgement: First, measure no man by particular facts, seem they never so foul, lest thou condemn the 
s Matt. 26.74.  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 levis: there are 
t Matt. 7.3. &  moats and beams, 
u 23, 24.  Gnats and Camels, if you commit sins in comparison: there are leviora delicta: which Charity allows to be reproved as sins, yet not to be censured as opposites to Grace.  
Fourthly, be favourable 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.  
Fiftly, measure no man by his state and behaviour in passion: passions are violent, and have made 
x See 1. Sam. 25  the holiest in their behaviour little less than bestial. Thus far of Paul's judgement, and charitable persuasion of this people's gracious estate. There follow the evidences, swaying him to this persuasion.   
VERS. 5. 
For our Gospel came not unto you in Word only, but also in Power, and in the holy Ghost, and in much assurance, as ye know what manner of men we were amongst you for your sakes.  
THree of Paul's evidences swaying charity to judge them Elect, are here set down: First, the power of his ministery. Secondly, the gift of the Holy Ghost connexed 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 judgement; to be guided by reasonable evidences: enjoining us to believe no more of others then probable evidence may induce us: compare Heb. 6. vers. 9 2. joh. 1. vers. 4. Philip. 1. vers. 6, 7.  
It is said indeed of charity, 
y 1. Cor. 13.7.  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, 
z Act. 8.23.  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 
a 1. Tim. 1.19, 20.  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 judgement 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 
b Matt. 3.12.  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, 
c Matt. 11.23, 24.  greater damnation, than 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 tainted 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. 
d jam. 5.12.  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 overmuch 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 judgement 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 foams 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 practise such as Solomon speaks of, making sports of sins, and triumphing that they can do mischief. But hath not our Saviour taught us to judge of the fountain by the streams? of the affections by speeches and actions? 
e Mat. 12.33, 34, 35.  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 ministery; 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 
f 2. Cor. 3.18.  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, Convincing. Secondly, Terrifying. Thirdly, Thoroughly humbling. Fourthly, Delighting. Fiftly, Restraining. Sixtly, Partially reforming. seventhly, Thoroughly renewing.  
First, It is powerful to convince when it so far prevails with the judgement 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 
g Acts 6.10.  resist the Wisdom and Spirit by which he spoke. And APOLLO'S mightily 
h Acts 18.28.  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 
i Acts 24.25.  trembles to hear him treat of Temperance, justice, and the judgement to come.  
Thirdly, Thoroughly to humble; when all 
k 2. Cor. 10.5.  high thoughts of selferighteousnesse are cast down: and the guiltiness of sin feelingly acknowledged; men yielding themselves culpable of eternal condemnation; the issues whereof are 
l Acts 2.37.  perplexities, and remediless fears in some utter and final desperation, as we have instance in 
m Gen. 4.13.  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 
n Mat. 13.20.  temporary believers; to whom may be added those the Apostle saith, 
o Heb. 6.5.  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.  
Fiftly, To restrain, when it becomes a bridle to withhold and curb the headstrong inclination to evil; so that corruption breaks not forth into ancient outrage; whether through fear of wrath conscience is stricken withal; or 
p Heb. 6.5.  hope to partake the glorious recompense of God's Children: or shame, in the Church of God to be noted of impiety.  
Sixtly, To reform in part; when in some particulars it prevails to work obedience in positive duties; as 
q Mar. 6.20.  HEROD in many things heard JOHN Baptist.  
seventhly, In none of these degrees find we the pledge of Election; even Castaways 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 profaneness to Holiness; and that he hath so seen the face of God, that 
r 2. Cor. 3.18.  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. 
Bernard. in Cantic. Serm. 57 Ad locum.  Sinon solùm compungeris in sermone illo, sed & converteris totus ad Dominum, iurans & statuens custodire judicia justitiae eius; etiam adesse ipsum iam noveris, praesertim si te inardescere sentias amore eius.  
It shall behove us, as many as desire to make our Calling and Election sure to ourselves, 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 reform; If there Grace make a period, thus far yet it advantageth men, ut 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, etc. Chrysostome 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, sith many 
s Mat. 7.22.23. Luke 10.20.  Castaways have been partakers thereof: And as many of Gods Chosen have been without them. The Holy Ghost therefore understand, renewing and sanctifying them.  
Obser. This than let be observed as an undoubtful 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 
t john 17.17.  thereby to sanctify us: implieth not our Saviour 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 
u Tit. 3.5.  saved us by the washing of the new birth, 
x 2. Tim. 1.9.  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 Castaways as well as GOD'S Chosen are partakers of the renewing of the Holy Ghost.  
Me thinks than 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, etc. they may partake that are not knit unto Christ, 
y Heb. 6.  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? sith they partake not the 
z Psal. 133.2.  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 
a Heb. 10.29. Heb. 6.4, 5.  sanctified; they mean, First, sacramentally. Secondly, or putatively. 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 Gods 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 Civility, or as we commonly term it, civil honesty: The second, Grace restraining. It may be they differ only as the cause and the effect; Civility, as some think, being the fruit of restraining Grace: let us yet distinctly inquire of them, and their difference from true Sanctity.  
Betwixt Civility and Sanctification observe these differences.  
First, Civility 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 
b john 17.17.  the Word of God. And this we may boldly say, A civil Christian observing these duties without knowledge of their Injunction in the Word of God; is as far from Sanctification as were Heathen Moralists; sith they also out of some grounds performed like duties.  
Secondly, If usually it is observable: Civility 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 
c Tit. 2.12.  Piety, as of justice, and Charity, and is as careful to give 
d Mat. 22.21.  unto God the things that are Gods, as unto CaeSAR, and Neighbour what belongs unto them.  
Thirdly, Civility stayeth for most part in Negatives, in abstinence from evil, thinks it Charity enough, not to impair the wealth of the Neighbour; though his estate be not supported by any work of Liberality 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 
e 1. Pet. 3.11.  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, Civility reacheth not beyond the outward man, the Pharisees principle is known, 
f Mat. 5.  Adultery in the fact is only forbidden: that in the thought and affection free.  
Sanctification goes over the whole of the whole man, the 
g 1. Thess. 5.23.  whole Spirit, and Soul, and Body is throughout sanctified. And these are some differences twixt Sanctity and Civility.  
See if from the other Cousin, restraining Grace we may be able to discern it.  
First, Restraining 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 
h Psal. 2.3.  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 
i Rom. 7.23.  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 colour 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 
k 1. Cor. 6.12.  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 Magistrate's Sword, Infamy and the like. Sometimes, some one 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; 
Aug. de Civit. Dei. lib. 5. cap. 12.  Caeteras cupiditates huius unius ingenti cupiditate presserunt.  
The sanctified man eschews evil, because it is evil, and displeasing unto God, whose love he hath had so plentiful experience of: he fears the Lord and his 
l Hos. 3.5.  goodness: trembles at his offence because 
m Psal. 130.4.  of his mercy: The love of Christ, as it after a sort constrains to duty, so restrains 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 
n jud. 17.6.18, & 19  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 
o 1. Tim. 1.9.  to the righteous; he needs it not as a bridle by the terrors of it, though as a Director by the Doctrine. These are some helps to discern truth of sanctification, from the counterfeits of it in Civilians, and men restrained.  
There is annexed hereto a second effect of their ministery 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 undoubtful and full assurance of the Truth of the Gospel be peculiar to Gods 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 undoubtful 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much fullness of assurance; in other places of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little faith. Thus I think: Though the minds of castaways and unsanctified men, may be possessed with settled opinion of the Gospel's Truth, and so convinced thereof that they are not able reasonably to contradict it; yet that 
p Col. 2.2.  riches of assurance of the understanding to the acknowledgement of the mystery of Christ, is peculiar to Gods chosen. I may err, but these reasons sway me: first, It is wrought by 
q Phil. 1.9.  experience and sense of the truth thereof. Secondly, imparted by the Spirit of God: 
r 1. joh. 5.6.  It is the Spirit which testifieth, that the Spirit is Truth. Thirdly, the fruit of it, me thinks, evidenceth 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 Gods 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 
s Rom. 15.13.  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 
t Rom. 8.7.  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 than 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, 
Lactant de falsâ Sapient. lib. 3. cap. 27.  so change the whole man, and make him new, that you can hardly know him to be the same. A thing which Philosophy hath much laboured in, but could never achieve. The utmost their moral wisdom reacheth unto, is this, it hides sins rather than removes them; Sapientia eorum ut plurimùm efficient, non exscindit vitia sed abscondit. These effects of the Word of God, are more available to work this fullness of assurance, than 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? judicent 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.   
VERS. 6. 
And ye became followers of us and of the Lord, having received the Word in much affliction with joy of the holy Ghost.  
ANother probable evidence which Paul followed in his charitable judgement, 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 savouring of Grace, and no less than 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, 
Seneca de vita beata, cap. 1.  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 practised 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 
u Gen. 3.15.  enmity between the two seeds. Secondly, how 
x 1. Cor. 4.13.  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 
y Sap. 5.4.  as madness. It must needs be acknowledged something more than nature affords, so far to honour the Saints, as to choose them for patterns, and so to prefer in judgement their conversation, as to addict ourselves 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 
z 2. Tim. 3.12.  afflictions: It is apparently supernatural to vow ourselves their followers. What carnal man befools not Moses his choice, 
a Heb. 11.25.  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, etc. In their fact considered apart, is observable our duty: Thus to honour the Saints living and dead, eminent in gracious practice, by following their holy example. Therefore said JAMES, 
b jam. 5.10.  Take the Prophets for example of patience. PAUL claims to himself this honour 
c Phil. 3.17.  of imitation: 
d Heb. 13.7.  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 
e jer. 3.15.  Pastors, to feed us with knowledge and understanding, and given us in our Temples, as to jews in Wilderness, 
f Matt. 3.3.  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 
g Rom. 1.20.  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 honour 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, Validior 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, 
h Matt. 10.38.  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 
i Heb. 10.34.  with joy: hard to exchange hopes of advancement for rebukes. It is 
k Heb. 11.26.  chosen willingly by Moses, and counted honourable. Too much to leave Country, and Kindred, and Father's house: Did not 
l Gen. 12.1, 4.  Abraham so? Hardest to leave life, especially by violent torments? what death can we think of so full of 
m Heb. 11.37.  shame, or torture, but hath been endured by the Saints of God? so fatherly hath the Lord provided for our benefit, in providing this honour for his Saints.  
Use 1 This honour 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 
n Matt. 26.13. Heb. 11.  commemoration of their virtues. It sufficeth not Papists; but they style us sacrilegious, because we give them not God's honour of invocation: 
August. de vera Relig. cap. 55.  though Augustine long since delivered it for a rule: Honorandi sunt propter imitationem, non adorandi propter religionem. And can they be more dishonoured by any means, then by being made Idols?  
judge in yourselves whether more dishonour 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 practised rebellion, or attempted insurrection under any pretence, against the Lords Anointed. 
o 1. Sam. 24.6.  God forbidden, saith DAVID, that I should lay hand upon the Lords Anointed. Preces and lachrimae were wont to be armour 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 
p Matt. 23.29.  re-edify the Sepulchres 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 nought, 
Argumentum pessimum turba est, Seneca de vita beata, cap. 2.  we count demonstrative for goodness, and think ourselves safe if we follow the drove, though it be in praecipitia. 
q job 32.9.  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.  Laudamus veteres, sed nostris utimur annis. 
Sarah commended to our women's imitation for 
r 1. Pet. 3.4, 5, 6.  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, 
Bernard.  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 urbe notabiliter vivas, aut exemplo pereas aliorum: what do you that profess Gods fear in such society, where either sanctity shall be counted singularity? or examples of evil followed, drown your souls in perdition? or why labour 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, 
s Rom. 12.2.  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 Saint's 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, 
August. count Faust. Manich. lib. 22. cap. 96.  as AUGUSTINE,  neque justi in superbiam securitate extollantur, nec iniqui contra medicinam desperatione obdurentur.  
Use 2 A second sort were done by virtue of special dispensation: So 
t Gen. 22.10.  Abraham attempts to slay his son; so Israelites 
u Exod 12.35.  rob Egyptians. It is no warrant of cozenage to any man: for the general rule binds us, 
x Rom. 13.8.  Own nothing to any man but love, and it is a mark of the ungodly, 
y Psal. 37.21.  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 
z 2. King. 1.10.  ELIAS in calling fire from heaven; 
a Num. 25.7, 8.  PHINEHAS in slaying the Adulterer; 
b judg. 16.30.  SAMSON in avenging himself on Philistims with his own death, of which fact, 
Bernard. de Pracept. & Dispensat.  saith BERNARD, Si defenditur non fuisse peccatum, privatum 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 
c Gen. 12.1, 4.  Abraham leaves his Country for Pilgrimage in Canaan; as 
d Matt. 3.1.  john 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 appearance of scandal: so primitive Christians had 
e Act. 4 32.  all things common. 
f Act. 20.34.  PAUL makes his hands minister to his necessities. There is no footing herein for anabaptistical community, nor necessity laid on Ministers to use manual labour, 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, etc. 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, 
g 1. Cor. 11.1.  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 any thing 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 mediatory. Fourthly, some Moral. Fiftly, some indifferent and incidental. 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. etc.  
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 than they should be able to prove within compass of those things, whereof Peter saith, 
h 1. Pet. 2.21.  He gave us an example that we should follow his steps: to urge any thing supra statutum, as simply necessary, is to urge superstition: to yield to any thing 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, 
i 1. Cor. 11.24.  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 serve 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 forego 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 said of us. I dare say the Argument proceeds as firmly for the habit, as for the site and position.  
The second paper thus. To swerver from the imitable example of Christ, is a sin. Not to sit in the act of receiving, is to swerver from the imitable example of Christ, therefore not to sit is a sin, & per consequens, 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 ourselves with a Towel, 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 than ever he said of his gesture. 
k joh. 13.4, 12, 14, 15.  If I your Lord and Master, have washed your feet, ye also aught 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 aught to be done, pressed upon the Conscience.  
To put end to this inquiry; 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. 
l Mat. 5.1.  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 feign hear.  
The rite and outward form of Baptism used by john, whereto also our Saviour submitted himself, was not sprinkling, but 
m Mat. 3.16. Act. 8.38.  going down into the water; why are we not strictly bound to this imitable example of Christ and his Forerunner? and yet must think ourselves bound to his gesture in the Supper?  
Lastly, let this, though it may seem a nicety, 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 ubi, and habitus of Christ's administration from his example; aswell 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 Saviour, is limited to his actions, not extended to his gestures; Among his actions, to those that were moral, not to circumstantial, or incidental.  
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 Saviour; 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 obliqne 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, Fidelity, 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 showed in preaching, these expressed in entertaining 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 
n Gen. ●●. 10.  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, 
o Luke 16.8, 9  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 
p joh. 17.17.  truth whereby they are sanctified: The mighty weapons whereby 
q 2. Cor. 10.4, 5.  high things, and thoughts are captivated to the obedience of Christ: That twoedged 
r Heb. 4.12, 13.  Sword, that pierceth to the discovery, prevaileth to the kill of our corrupt inclinations. That vehiculum Spiritus, 
s Gal. 3.2.  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, 
t Mat. 13.19.  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 
u Isai. 28.10.  line upon line, precept upon precept, here a little and there a little, yet never descends it so low as the 
x Mat. 13.20.  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.  
Fiftly, when the heart and conscience give way to the prescripts thereof, and suffer it to sway them to obedience, receiving it into 
y Luc. 8.15.  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 heart's desire and Prayer to God for his people is on this occasion, that he would 
z Acts 16 14. Col. 3.16.  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 complains of by Hosea: He 
a Hos. 8.12.  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. Labour there hath been much for reformation amongst us; he is blind that sees not the labour necessary; the error is only in the things to be reform; which would GOD we did not so limit to Rites and Ceremonies, that they forget the more necessary in life and manners. Audactèr dicam; our Ceremonies cannot be half so Popish, as men's lives are Paganish, neither savours 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 JEHOSAPHAT to disperse 
b 2. Chro. 17.7, 8  Levites into the Cities of judah, before Atheism quite overgrowes; 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 entertaining 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 
c Mat. 13.20, 21  Hypocrite gives not way to the Gospel? the Encomium of Disciples is, 
d Luk. 22.28, 29  to abide by Christ in his temptations. The Glory of the Angel of Pergamus is this, 
e Apoc. 2.13.  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? 
f Hest. 8.17.  what Persian so profane, that becomes not a jew, to enjoy their freedoms and prerogatives; with hardest terms to entertain the Gospel? The Gospel with persecutions, is the privilege of Israelites indeed.  
The Argument is strong for jobs uprightness against Satan's cavils, when the fence removed, which Satan suggested to be the holdbacke from Blasphemy, 
g job 1.10, 11, 22.  he still continues in the fear of God. To love naked Piety, is no small sign of integrity; how much more to embrace and harbour persecuted Religion?  
Use. Our Touchstone let it be for trial of integrity, we have most of us given the gospel entertainment 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 than love of the Truth? 
h Mat. 8.34.  Gadarens, I dare say, had as much truth of Religion as thou. Some Pharisees more; whose defect yet is noted in this, that they 
i joh. 1●. 42, 43  loved the praise of men more than 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 than of the Lord; for whom is reserved the 
k Jude vers. 13  blackness of darkness for ever?  
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 entertainment unto the Gospel. First, in the first we may range 
l Matt. 13.21.  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 
m Matt. 26.69.  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, 
n 2. Tim. 4.16.  forsake us, betray, as much as in them lieth, the cause of Truth.  
Thirdly, there are, Paul intimates, amongst hypocrites, some halfe-Martyrs; in much affliction receiving the Word, much, first, for variety, Secondly, for greatness, Have ye suffered 
o Gal. 3.4.  so many things in vain? 
p 1. Cor. 13.3.  If I give my body to be burnt, and have not love: his Hypothesis puts nothing; yet half intimates, conviction of judgement may be so strong for truth, the terrors of the Almighty so forcible with Conscience in some Believers, that death may be submitted unto, rather than 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 avowing 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 
q Mat. 13.20.  joy in the Word, our Saviour is witness; The Lord by Ezechiel tells of some, to whom hearing of the word taught by the Prophet, was as melodious 
r Ezech. 33.32.  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 than intimates, that such feel the 
s Heb. 6.5.  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, 
t Num. 23.10.  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 enroled amongst the Fathers and Tutors of their Country.  
Fiftly, 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 
u Phil. 1.12, 13, 14, 20.  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 
x Heb. 12.2.  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 behove 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 
y Gal. 4.29.  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, 
z 2. Sam. 16.18  as Cushi in matter of Polity. 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, Epicurism; 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 quarreling at the dispositions of GOD'S Providence, as if that endless Wisdom had been overseen in ordering us by 
a Acts 14.22.  tribulations to enter into his Kingdom. A Strawberry way to Heaven had been much better: and the green Meadow in Cebes his Table, than these thickets of ambushment, 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 marvels? when they have them 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, etc. 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 
b 2. Cor. 1.5.  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 
c Mat. 5.12. Heb. 2.16. john 15.19. 1. Pet. 4.  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 
d Acts 5.41.  choosing out of the World; and of our walking with a right foot to the Gospel.  
Thirdly, of our more than ordinary Grace 
e Rom. 3.4.  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.  
Fiftly, yea, 
f 2. Cor. 4.17.  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 
g Rom. 5.5.  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 
h 1. Cor. 10, 13.  is infidelity? suspicion of weakness? we know who hath said, his 
i 2. Cor. 12.9.  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 
k 1. Pet. 4.15.  as evil doers, if but as busibodies, what thank, or what comfort have we? if for the Name of Christ, happy are we: 
Verse 14.  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 Traitorous Jesuits, may be thought consorts of Prophets, but to suffer, as Prophets, for 
l Mat 5.10.  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 
m 1. Cor. 10.13.  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.   
VERS. 7.8. 
So that ye became ensamples to all that believe in Macedonia and Achaia.  
For from you sounded out the Word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward, is spread abroad, so that we need not speak any thing.  
THE connexion framed by others I motion not, thus I conceive, the Apostle amplifies their faith and patience by the measures thereof: such were their proceed therein, or rather such the specialty of God's favour in the distribution; such, that though they came after others to Christ, yet became they precedents 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 outstripped; 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 than Macedonia their Country, and their Neighbour 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 famousness 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 Precedents unto others.  
In Religion it should be, who may go foremost. That was the blessed state of john Baptists times, the 
n Matt. 11.12.  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 surprising 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 Ringleader. 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 
o 2. Cor. 9.2.  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 one's glory is not alike abundant. The Disciple hath 
p Matt. 10.41.  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.  

* Bernard. in Psalm. Qui habitat, serm. 9  Sit licet elatis pariter omnibus unus idemque 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 una, diversae tamen in ea sunt mansiones; ut videlicet quantum ad aeternitatem & sufficientiam, & qui parum, non minoretur, & qui multum non abundet; quantum vero ad eminentiam & discretionem meritorum, unusquisque 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 than in gracious practice; we still look for a Leader that may first give the adventure, are both to be singular or overforward 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 honour what Haman would not be a transcendent? even in lewdness men strive for peerless excellency. It is a glorious stile amongst Drunkards, to be King of goodfellows: only in Grace, any modicum is thought sufficient; here only we fear a nimium, 
q Eccl. 7.16.  to be just overmuch.  

August. in Epist. 144.  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 own more service to righteousness, than 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 Saviour, 
r Luk. 16.8.  the Children of this world are more wise; more eager, more any thing in their generation, than 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 
s joh. 14.2.  manifold Mansions, that strives not to 
t 2. Pet. 3.18.  grow and excel in Grace, and in the knowledge and obedience of our Lord and Saviour.  
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: 
Subitus calor longum vincit teporem, Hier. ad Paulinum de institut. Monachi  that it may have place here that our Saviour 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 Goal.  
PAUL last called to Apostleship, yet not inferior to the chief Apostles in measure of gifts, 
u 1. Cor. 15.9, 10  in labours 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 
x Psal. 119.99. Novissimus in ordine, primus in meritis est, Hier. quâ supra.  wiser than his Teachers, and of more understanding than they that were his Ancients.  
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 stile 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 
y jam. 4.6.  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 than 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 
z Phil. 3.13, 14.  pressing towards the mark.  
Secondly, in the After-commers thus:  
First, the greater love of God seen in pardon of sins so long continued; whence issues greater ardency 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 
a Luk. 7.47.  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 
b 1. Pet. 2.3.  gracious the Lord is, whom now they feel so sweet, that they think they shall never be satiate with the pleasures of his house.  
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 
c Mat. 20.14, 15  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 ourselves. How many have we seen at first entrance into Christianity, peerless for piety, and strict care to departed 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, 
d 1. Pet. 3 4.  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, 
e Act. 24.25.  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 
f Rom. 11.13, 14  power of his Apostleship amongst Gentiles, to see if by any means, I may provoke them to emulation, that they may recover their standing. Me thinks they should scarce look on their juniors 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, 
g 1. Cor. 4.7.  who hath discerned thee? Secondly, is not God 
h Rom. 11.23.  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.   
VERS. 8. 
For from you sounded out the Word of God, etc.  
THe second branch of their commendation, is the propagation of the Truth, and spreading the Word to others: whether by publishing it to those with whom they had commerce in other Countries, as some 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, 
i Psal. 34.8.  Oh, taste and see how gracious the Lord is: with like affection see the Saints in new jerusalem, 
k Zach. 8.21.  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 
l joh. 4.29.  men of her City to see and receive him: Like instances see joh. 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 
m Jude 23.  rescue them out of the fire. Secondly, the glory coming to the grace of God by their salvation. Thirdly, the benefit thence accrueing to ourselves, first, by increase 
n Matt. 25.29.  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 
o Dan. 12.3.  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 enjoyers. 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, than the obedience and sanctity of those that profess it. It is as the 
p Cant. 1.3.  Odours of Christ's ointment, with the fragrancy thereof drawing affections. john Baptists austerity and reverend 
q Matt. 3.5.  sanctity, draws out jerusalem and the Region of jordan to hear him: even Herod hearing his fame, desires to hear him; and in 
r Mark. 6.20.  reverence of his sanctity obeys in many things. S. PETER attributes so much unto it, that by 
s 1. Pet. 3.1, 2.  it, without the Word, Aliens, he thinks, may be won; preparatively 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, than the 
t 1. Sam. 2.17.  profane lives of carnal Gospelers; so scarce any thing prevails more to work liking of the Truth, than the holiness of those that give it entertainment.  
Our duty is to walk worthy of our vocation, that we may 
u Tit. 2.10.  adorn and win credit to the Gospel that we have undertaken to profess, at least so provide that the Word of 
x 1. Tim. 6.1.  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, than 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 
y Ezr. 4.2.  helping forward the building, pretending that they also sought the Lord. Greater enemies God's people had none to hinder the proceed of the Temple, than 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, than those hypocrites amongst us, that carrying show of godliness, 
z 2. Tim. 3.5.  deny the power of it in their conversation.  
The last particular enlarging their praise, is the famousness of their Faith. In every place their Faith to Godward was spread abroad.  
Papists lighting on like 
a Rom. 1.8.  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 
b Isai. 1.21.  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 Revolts from that Faith, except we show Authors, Times, other circumstances of their defection.  
Answ. And that they might 
c Rom. 11.22.  fall from Faith, and lose the very fashion of a true Church visible, the Apostle as plainly intimates: and to this Church 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 evidenced. Is any so mad, as to question whether his house burn, when he sees it on a flame, because he knows not the incendiary?  
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 Antichristianisme draws with it in this respect. That is 
d 2. Thess. 2.7.  a mystery of Iniquity, secretly insinuating itself into the Church, under colour 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. Centurie-writers everywhere. 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 itself by the fruits in their life: That though the gift of Faith be not immediately seen, yet makes itself evident by the fruits of it. Else james had never said, 
e jam. 2.18.  Show me thy Faith by thy works: Suppose then these; First, 
f Act. 15.9.  Conversion. Secondly, 
g Rom. 10.10.  Confession. Thirdly, 
h Gal. 5.6.  Compassion, etc. Conceive it thus understood: First, of Faith confirmed. Secondly, out of temptation. Thirdly, in some fruit or other. Of joseph yet a Novice we find failing in the point of confession: but have reasons to think, his heart was in gracious measure purified, his life reform: while temptation was upon him, of fear to be 
i joh. 12.42.  cast out of the Synagogue, much weakness he bewrays. Temptation once overblown, and Faith confirmed, he shows 
k joh. 19.39.  more courage for Christ, than the chief of his Apostles.  
How then may we presume they have Faith, in whom appear fruits of nothing, but grossest Infidelity? Timorousness, 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 Pagan's is to be seen more care 
l 1. Tim. 5.8.  to provide for Families, more conscience to departed from evil. Faith, PAUL tells us, 
m Gal. 5.6.  works by love. The Council at jerusalem, 
n Act. 15.9.  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. Show 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 any thing. It seems then, Paul's course was, where he came, to commend the faith and sanctity of the people, amongst whom his ministery 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 Praises 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 
o Apoc. 2. & 3.  due praise of the Churches, whom he sharplyest reproves.  
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 
p Act. 26, 27, 28  almost to be a Christian. See also Philip. 4.8.  
Secondly, It draws on others 
q 2. Cor. 9.2.  to emulation of like practice, through holy ambition of like praise in God's Church.  
Thirdly, There is something herein that redounds to the glory and praise of God. Commend Faith, in Charity, Obedience; what commendest thou, but Gods Works in his Children?  
In this kind ye may observe men faulting both ways.  
First, by flattery and undue praise, where is nothing praiseworthy, as also by forbearing reproof of palpablest sins. 
Hieronym. adverse. Pelagian. lib. 1.  Pelagians, by Hieromes report, directing a Minister his carriage to the people, propound him this rule: servus Dei nihil amarum de suo debet ore proffer, sed semper quod dulce, & suave est. A practice, saith Hierome, fit for Heretics then for the Lords Prophets; by such suaviloquentia, and 
r Rom. 16.18.  fair speeches, Heretics are went to deceive the hearts of the simple. There is a time, saith Paul instructing Titus, to 
s Tit. 1.13.  reprove sharply; and so 
t 1. Tim. 5.20.  that others also may fear.  
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-cloudes 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 
u 1. Reg. 14.13.  little goodness found in ABIIAH, amongst all the sons of jeroboam, the Lord passeth not without mention, and recompense.   
VERS. 9.10. 
For they themselves show of us, what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God,  
And to wait for his Son from heaven, whom he raised from the dead, even jesus which delivered us from the wrath to come.  
THE 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 patiented waiting for Christ to come from Heaven. Their connexion 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 newfangled 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 bene distinguit, bene 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 Ninive believed God, 
x jon. 3.5.  then humbled themselves in sackcloth 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 
y Mat. 27.3.  judas, etc.  
But if you speak of saving Repentance, Repentance, as Paul calls it, 
z 2. Cor. 7.10.  to salvation never to be repent 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 conjunctly, 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 Saviour hath, the 
a Luk. 17.20.  Kingdom of God cometh not with observation, but as the Corn, 
b Mar. 4.26, 27  grows up, man knows not how.  
First, And weigh but these reasons; Godly sorrow for sin, 
c 2. Cor. 7.17.  the cause of Repentance presupposeth Faith; persuasion of God's love, and readiness at least to pardon our sins. For can a man ●●eue for the offence of God, as it his offence, without persuasion of God's love to him in Christ? some of 
d Heb. 12.17.  ESAV 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 
e Psal. 51.12.  of ingenuity, and Adoption, to seal them to the Day of Redemption.  
Secondly, And see, whether all the 
f 2 Cor. 7.11.  fruits of Repentance reckoned up by the Apostle, presuppose not Faith, and persuasion of God's love.  
Thirdly, Why am I long to wash an Aethiopian? whether is our union with CHRIST, or our Renovation 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 
g 1. Tim. 1.4.  endless questions, rather than 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 
h 1. Thess. 5.23.  Spirit, Soul and Body; in all and every of these is this Change wrought; to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 practise of Piety, etc. Not only from sin to Righteousness; but from counterfeit righteousness to unfeigned Righteousness. There is malum opus, and malum operis; Evil works; and 
i Isai. 1.16.  evil in good works. The Convert 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 
k Dan. 4.27.  virtuous practice: from an evil manner of doing good duties, to a form more holy. Suppose, First, from Servility, to Ingenuity; Secondly, from Formality, to Sincerity; Thirdly, from Civility, to true inward Sanctity.  
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 departed from evil; fearing to sin not only for wrath, but in respect 
l Hos. 3.5.  of God's goodness. Inclined to well doing, not only for reward, but for Conscience of duty, glory 
m Mat. 6.16.  of the Commander, and 
n 2. Cor. 5.14.  thankfulness to his mercy.  
Secondly, In fleshly Hypocrites, is easily observed a form of godliness; none more formally frequent in Prayers and Sacrifices; nor seemingly stricter observers of 
o Isai. 1.14.15.  New-moones and Sabbaths. Conversion so altars these formalists, that they now more study to be, then to seem religious.  
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 Civility dung 
p Phil. 3.7, 8, 10.  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 judices.  
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 Convert 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 sonlike; thy Piety formal, or sincere, etc.  
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 in stead of Idols puts their Periphrafis; they are such as by 
q Gal. 4.8.  Nature are not Gods.  
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 every where 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, Immensity. 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 
r Mat. 6.4.  secret, to discern 
s jer. 17.10.  thoughts, and to try the reins.  
Like think, when Divine worship inward or outward, is given to any thing 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 Honour 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 
t Col. 3.5.  Idolatry. No man was ever seen praying to his Pence: yet have we seen many putting 
u 1. Tim. 6.17.  confidence in their wealth more than in God. The rich man's goods are 
x Prou. 10.15.  his strong City, therefore his Idol.  
Of the second, The true God falsely conceived or worshipped, by that means becomes an Idol. Augustine inquiring the sense of josuah 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 
y Iosh 23.8.  cleaned unto God.  
And if they had had amongst them such gross Idols, after so many threatenings of the Law, so many judgements 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 achan's theft in the accursed thing? what then is his meaning? 
August. in john: quaest. 29.  Propheta sanctus, saith AUSTIN, in cordibus eorum cernebat cogitationes de Deo alienas, à Deo, & ipsas admonebat auferri. Quisquis enim talem cogitat Deum, qualis non est Deus, alienum Deum utique & falsum in cogitation 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 evidenced the truth of their Faith. Our duty is from their commended practice, as john prescribes it, to 
z 1. joh. 5.21.  keep ourselves 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 
a Deut. 12.2, 3.  overthrow their Altars, burn their Groves, hue down their Images, abolish their very names out of their places. 
b Deut. 7.2, 3.  Make no league of amity with Idolaters, nor reserve the instruments or 
c Isai. 30.22.  ornaments of Idols, but cast them away with extremest detestation.  
Their stile 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 
d 1. Cor. 10.6, 7  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 
e 2. Cor. 6.14, 16  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 ourselves to the true God. utinam. But, to say little of our people, which as the jews in JEREMY, measure Religion by their 
f jer. 44.17, 18  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 favourably 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 
g Philip. 3.19.  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 suit 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 
h Isai. 44.17.  falls down to a stock, and saith, Deliver me, for thou art my god.  
Follows 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 ourselves to his service. Therefore said JOSVAH, Put away your strange gods; 
i Josh. 24.14.  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 
k Isai. 1.16, 17.  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 scum, 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, practising 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 judgement is more tolerable than the state of unthankful Cities; so the damnation of Idolaters is much more easy, then that of Atheists. Thou that abhorrest Idols, 
l Rom. 2.22.  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 Baal's Altar and Priests, yet 
m 2. King. 10.28, 29.  departs not from the cleanlier Idolatry of JEROBOAM. Our people have left Image-worship, yet retain their father's 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 avails 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 practise 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: 
n Matt. 6.24.  Ye cannot serve God and Mammon. When the people professed to joshuah their purpose to serve God, JOSHVAH replies: 
o Ios. 24.16, 19  They could not serve him. What is his meaning? 
Augustin. quâ suprâ.  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 JOSHVAH: If ye will indeed serve the Lord, 
p Ios. 24.23.  put away the strange gods, that are among you, and incline your hearts to the Lord God of Israel. To like purpose said the Apostle: 
q 1. Cor. 10.21.  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 honouring 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, 
r 1. King. 18.21.  betwixt God and Baal: as the Samaritan Colonies, who would 
s 2. King. 17.33.  fear the Lord, and withal serve their own gods; as jews in Zephanies time, were wont to swear by jehovah, 
t Zeph. 1.5.  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 
u 1. Cor. 8.4.  Idol they know is nothing; yet to this nothing, they prostrate their bodies; Gracing idolatrous Masses with their presence, and holding all semblances of outward reverence with the most devout Massmongers: 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 lifeless, 
x Psal. 115.5, 6, 7.  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, 
y judg. 6.31.  let him plead for himself: they are not able to avenge their contempt upon those that wrong them. As for our 
z Psal. 33.13.  God he is in heaven, his eyes see, his eyelids 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 
a 1. Cor. 8.4.  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 than we should not choose but join with joshuah in his choice betwixt God and Idols; If others will needs serve wood and stone, the work of men's hands, yet 
b Josh. 24.15.  we and our houses will serve the Lord, the living and true God, that is 
c jam 4.12.  able to save and to destroy.  
The second fruit and evidence of their faith follows. It is, their patiented waiting for the coming of Christ.   
VERS. 10. 
And to wait for his Son from heaven.  
THat act of theirs let us first take notice of, and then see the description of the matter of it: First, by his Relation: secondly, Adjunct: 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 
d 2. Pet. 3.12.  for the blessed appearing of Christ to judgement. Secondly, Contentment with the delay, in David's phrase, 
e Psal. 37.7.  tarrying the Lord's leisure. Thirdly, patiented 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 judgement. Can it be where is not persuasion of reconciliation with God? who is there, but, as Foelix, 
f Act. 24.25.  trembles at the very mention of judgement to come, so long as he hath conscience of sins, and wants assurance of the pardon of them? O Death, O judgement, 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, 
g 2. Thes. 1.8.  coming to render vengeance to them that know not God, and disobey the Gospel. I never wonder at our faithless people, distasting in our ministery nothing so much, as the doctrine and terror of the last judgement; poor faithless impenitents, they know not their peace with God; nor while they practise, can they believe pardon of sin. That once obtained, how welcome should not the mention only, but the day be? the 
h Luk. 21.28.  day of Redemption, and full deliverance from sin and misery. Well therefore may we make this hopeful expectation of Christ's coming to judgement, 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, 
i Isai. 28.16.  makes not haste, that is, is contented to wait the Lords 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 Gods 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 
k 2. Pet. 2.8.  LOT in Sodom? where what they see and hear, is well-nigh nothing but vanity, and vexation of Spirit 
l Psal. 120.5, 6. . Woe is me, said DAVID, that I am constrained to dwell with MESHECH; and my Soul hath too long dwelled with him that hateth peace: When withal a man considers what accompanies Christ's second coming; separation 
m Mat. 25.32.  of Goats from the Sheep, gathering all that 
n Matt. 13.41.  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, ut in aeternum parcas; yet when we meditate the promise of 
o Apoc. 14.13.  resting from our labours, and 
p & 21.4.  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 
q Rom. 7.24.  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 fainted in my affliction, but that 
r Psal. 27.13.  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 nought 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 
s 2. Cor. 5.7.  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, 
t Prou. 20.6.  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 Coming of his Son to judgement, and in all that time press thee with afflictions; yet for that hope sake, so far from enjoying, thou resolvest to cleave to thy God? bless God for the gift of faith; to thee, I dare say, it is 
u Philip. 1. vlt.  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, patiented waiting for Christ's Coming; 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 than this jesus is now resident in Heaven, and so shall be in respect of his humanity, till 
x Act 3.21.  the time of consummation. The Heavens must contain him till the time that all things be restored. 
y Col. 3.1.  Above, Christ now sits at the right hand of his Father, from 
z Phil. 3.20.  Heaven we look for the Saviour.  
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 spoke in the days of his flesh? The poor ye shall have always with you; 
a Mat. 26.11.  Me not always. And, It is expedient for you that I 
b john 16.7.  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, every where. 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 
c Act. 4.12.  only the Name of jesus, him hath 
d Rom 3.25.  God proposed to be the propitiation: him hath God the Father 
e John 6.27.  sealed, and sent with commission to the work. Understand it by way, First, of Merit. Secondly, Efficacy. Thirdly, Advocation.  
The necessary conditions required to our deliverance, performable by no Creature, prove it. First, 
f Rom. 3.26.  yielding full satisfaction, every way equivalent to the offence of God: which none but a person of his excellency could perform. Secondly, 
g Heb. 1.14.  rescuing us out of the power of Satan, who had us, as God's jailer, delivered to be tormented: a rescue possible to none from that 
h Mat. 12.29.  strong man armed, but this Son of God stronger than 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 endeavour to promote the honour of jesus, in saving souls of God's people. Will you see how they honour him? they rob him of his Royal prerogative of being 
i Mat. 1.21.  Sole Saviour 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 saviours they have made; to share with our jesus, in this honour of saving souls from wrath. jesus delivers only from wrath eternal; jesuits Saints, by their overflowing righteousness, from temporary wrath in Purgatory. Yea, so many Christians, so many saviours 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 
k Gal. 3 13.  redeemed us by being made a Curse for us, and that not by us, but 
l Heb. 1 3.  by himself; bearing 
m 1. Pet. 2.24.  our sins in his body upon the tree.  
Let us carefully preserve this honour untouched to our jesus. Many 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 itself follows; Deliverance or rescue.  
Quest. How works he our Deliverance?  
Answ. First, Merito. Secondly, Spiritu; is the compendious answer. Thus unfold it.  
First, he subjects himself to enduring that wrath we had by our sins deserved, that in the act is past, in the virtue permanent.  
Secondly, he gives his Spirit to work Faith, to make us capable of this Deliverance, according to the tenor 
n Ezech. 36.27  of the evangelical Covenant.  
Thirdly, by the same Spirit he 
o jer. 32.40.  puts his fear in our hearts, and causeth us to walk in his Statutes.  
Fourthly, defends us from temptation, 
p 1. Cor. 10.13. 2. Cor. 12.7.  or protects us in temptation, that the issue may be comfortable.  
Fiftly, In our falls of frailty, 
q 1. john 2.1.  intercedes for pardon; suppeditates Grace, by renewing acts of Faith and Repentance. Finally, protects and safeguards us from the rage of Satan, that that 
r 1. john 5.18.  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.  
Us, 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 
s Heb. 2.16.  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. Man's 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. Us, saith Paul, 
t Rom. 5.14.  whom he calls, whether Jews or Gentiles. Us, that believe them, that God 
u john 17.9.  gave him out of the World. Us, saith PETER, whom he hath redeemed 
x 1. Pet. 1.18, 19  from our vain conversation: more, or other than 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 forbidden us to 
y 1. Thess. 2.16.  preach to Gentiles that they may be saved; at no hand endure speech of turning 
z Act. 13.46, 50  to the Gentiles: yet are they all Abraham's seed that follow his faith. ABRAHAM was justified 
a Rom. 4.10, 11  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 
b Rom. 15.9, 10 11, 12.  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 (Us) come Believers, 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 Infirmity. 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 ABRAHAM'S Covenant, that walk in the 
c Rom. 4 12.  steps of ABRAHAM'S faith; yea, though they be not able to keep pace with him. Be merciful, said NEHEMIAH, to them 
d Nehem. 1.11.  that desire to fear thy Name; that would feign fly from evil, but cannot, as they desire, being clogged with the flesh. Who shall deliver me, said the Apostle; me, whom sin 
e Rom. 7.23.  leads captive in particulars: I thank my God through JESUS CHRIST. And there is no 
f Rom. 8.1.  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.  
Us then, that he hath called; us, that believe in any measure, so we strive to grow in faith, and bewail our infidelity; Us, that would do good, and endeavour 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: Us 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 Saviour seems to explain it, when he terms it, the 
g Mat. 23.33.  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.  

h Mat. 25.41.  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 Saviour said, 
i Luk. 13.28.  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 than fire; of fires, none more scalding than that of Brimstone; It is fire, fire of Brimstone, 
k Apoc. 21.8.  a Lake that burns with fire and Brimstone, for ever 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 
l Jude 7.  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 fails; a 
m Isai. 30.33.  River of Brimstone there is continually streaming, for ever 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 
n Luk. 16.24.  in tip of the finger LAZARUS might bear, to cool his tongue, is begged; and not obtained. Merciless Abraham, may some Wretch say: nay, merciless Glutton to the poor Lazar, and more merciless to his own soul. It is just with God, there should be 
o jam. 2.13.  judgement 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 Chains, 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 
p Pro. 1.26.  now laughs at their destruction. Would they think of any thing 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 any thing 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 Saviour, 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 Us, 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.  
Us, 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 Saviour, Easier shall it be for Sodom and Gomorrhe at the judgement, then 
q Mat. 11.24.  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, than 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 
r Heb. 5.9.  that obey him. us, that he hath purged to be 
s Tit. 2.14.  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 
t john 3 36.  the wrath of God abides for ever. And be 
u Ephes. 5.5, 6.  not deceived, you Remorseless, 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 prerogatives: ye are baptised, so was judas: yet 
x joh. 17.12.  a child of perdition: ye are hearers of the Word; cousin not your souls with that Sophistry. There were that heard Christ 
y Luk. 13.26.27  teach in their streets, and yet were shut out of God's Kingdom. Thou hast preached to others; so mayst thou, and 
z Matt. 7.22.  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? 
a 1. Cor. 6.10.  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 commits Whoredom, blusheth not at it; glorieth in it, as in a point of manhood? ye have a Catalogue of the damned Crew, mentioned by Saint john; you would wonder, some of them, should deserve that stile. In the forefront are the 
b Revel. 21.8.  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 than these, 
c Revel. 22.15.  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 Saviour, Serpents, generation of Vipers, 
d Matt. 23.33.  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 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, 
e job 33.16, 18.  to deliver thy soul from the Pit; we are chastened of the Lord, 
f 1. Cor. 11.32.  that we may not be damned with the world.  
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 hearty 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 gripping there; that little flea-biting, that short pain, how intolerable is it! O think then, how rich the mercy of thy sweet Saviour was, in freeing thee from the extremity and eternity of that torment. Is one hours gripping 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, Us; this term is doubly considered: First, Absolutely: Secondly, respectively to others. Us, that were by 
g Ephes. 2.3.  nature children of wrath, that walked after the fashion of the world, doing the will of the flesh. Us, that by our sins crucified the Lord of Life: Us, hath this jesus delivered. Compare ourselves 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 behaviour 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, subjecteth to the wrath of God, to the pains of Hell, all this to work our deliverance: me thinks we should now every one say to our souls as DAVID, 
h Psal. 103.1.  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 ourselves 
i Luk. 1.74, 75  to serve this jesus, cheerfully, in holiness and righteousness all the days of our life.  
Monstrous is the abuse of this mercy of our Saviour, 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 
k 2. Cor. 5.14, 15.  we were all dead, he died for us? what one thing more frequent occasion of profaneness, and dishonouring 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, 
l Deut. 32.6.  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 dishonour him in thy life, and cause his Name to be blasphemed? as Peter to Simon Magus, I say also to thee, Thou hast neither part nor fellowship in this blessed and comfortable deliverance.   
The end of the first Chapter.   

THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS.  
VERS. 1. 
For yourselves, Brethren, know our entrance in unto you that it was not vain.  
THis 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 everywhere took notice of, and declared the issue, and fruit of Paul's first ministery, 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, availing to make his ministery 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 behaviour in hearing, Vers. 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 ministery: Their preaching seldom or never wants fruit; seldom this fruit, conversion of God's people. 
a joh. 15.16.  I have sent you and ordained you, that you should go and bring forth fruit. 
b jer. 23.22.  If they had stood in my counsel, they should have turned the people from their evil way. Though, Esay his ministery wrought nothing in the multitude, but blindness and obstinacy; 
c Isai. 6.13.  yet was there a Tenth, that should return.  
Marvel not at it: the proper end of the ordinance is, that thereby sinners should be converted unto God, and hereto we are sent, joh. 15.16. What Christ speaks to Peter, and Andrew, is true of all in their measure; they 
d Matt. 4.19.  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 ministery: 
e Matt. 28.20.  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 ministery.  
Use. It serves to animate and encourage all God's Ministers that have any comfortable assurance of Gods 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 labour 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: 
f Pro. 11.30.  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 ministery 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 
g 2. Cor. 2.15.  issues be; though perhaps it be true of us as of our Saviour, We 
h Luk. 2.34.  are sent as well for the fall, as for the rising of many in Israel. Secondly, not accepted only, but plentifully 
i Isai. 49.4. Bernard.  rewarded: Lest any say, if the issues be answerable, Bernard saith well, we have our recompense secundum laborem, not secundum proventum.  
Secondly, it shows to what cause we may impute the deadness of many men's ministery 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 ministery 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. Condemn we then all of bad entrance, or unfaithfulness, whose pains are fruitless?  
Answ. First, the fruit of our ministery is not all of one sort: there are some that lay the foundation: 
k 1. Cor. 3.6.10  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 ministery is not in one of these kinds, effectual. Secondly, the fruit of our ministery is not always manifest, there may be fruit that is not presently discerned: saith ELIAS, 
l 1. Kin. 19.10, 18.  I only am left; yet was there a greater remnant, 7000. joh. 12. It is noted that amongst the 
m joh. 12.42.  Rulers there were some that believed in Christ, who yet being but Novices, durst not confess him. In jezabels' household was a faithful 
n 2. King. 1.14.  Obadiah; think you he had scaped with his life, had he been so known to jezabel? Lastly, if yet no fruit, yet sooner or later it shows itself; God will not always be wanting to the labours of his servants, faithfully and sincerely performed.   
VERS. 2. 
But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the Gospel of God with much contention.  
FOllow now the helping causes or means to the efficacy of Paul's ministery: where first occurs his boldness in delivering God's Truth to the people; amplified, First, by the measure of it, intimated in mentioning the hindering causes thereof, his afflictions. Secondly, by the Fountain 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 ministery 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 
o Act. 20.27.  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, 
p Jer. 5.7, 8.  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, 
q Ephes. 6.19.  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 ministery, 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, ourselves 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 jeremy, that though his resolution was, to 
r jer. 20.9, 11.  speak no more in the Name of the Lord; yet when he considered the Lords presence with him, he could not but prophecy. Thirdly, that Argument me thinks is piercing, 
s jer. 1.17.  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 itself 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 judgement, or to rectify affections: therefore Paul wills to build all exhortations, reproofs, etc. 
t 2. Tim. 4.2.  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 
u Pro. 28.1.  bold as Lions; and nothing more dejects the spirits than guilt of sin.  
Fourthly, 
x Act. 4.29.  prayer to God, to abate that timorousness natural, that in best duties shows itself.  
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. 
y Amos 7.10 13.  AMOS his words too rough for Court ears; and Bethel is no place for such people, etc. 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 
z 2. Reg. 9.11.  mad Fellows that deal resolutely in reproof of their sins: And therefore see, if the judgement threatened to Israel, be not come upon our people, the Lord hath made the Prophet's tongue 
a Ezech. 3.16.  cleave to the roof of their mouths, that they are not as reproovers 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 spoke the Gospel unto them, etc. So then  
Afflictions in God's Children ought not to quench grace; neither do they quench, but rather inflame it. PETER'S boldness 
b Act. 4.13, 20.  admired by the Rulers; it was rather increased then abased by their threatenings; like instances see Elias, jeremy, john Baptist, etc. 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 
c 1. Pet. 4.14.  seals up to us our faithfulness, why should they daunt us?  
Secondly, 
d 2. Cor. 1.5.  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 
e Hosh. 5.15.  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 
f job 32.18, 19  Wine without vent; so is the Spirit: like 
g jer. 20.9.  fire in the bones, so God's Word suppressed in a gracious heart.  
First, 
Reasons.  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 ourselves petty gods, as Peter? and such mountains, as David speaks, as if we were unmovable? What marvel if God leave us to ourselves? to humble us, to make us less confident in ourselves; 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 
h 2. Cor. 4.16.  the inner is daily renewed.  
Thirdly, With the affliction the 
i 1. Cor. 10.13.  issue is given; the issue virtually; grace sustaining that the issue may be comfortable.  
Use. Herein labour to resemble the Saints: if former reasons be not prevalent enough, remember what Paul hath; the afflictions are 
k 2. Cor. 4.17.  light and momentany, the glory weighty, incomparably glorious, everlasting. If that persuade not, let that terror of the LORD sway with us; If any 
l Heb. 10.38.  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 
m Luk. 16.25.  comfort; then to live at ease, and after death to be plunged into Hell torments.  
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 
n Hest 8.17.  Persians became jews; Hypocrites 
o Mat. 13.20.  joy in the word, etc. the comfort is this, You are they that have continued with me in my 
p Luk. 22.28.  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 than by petulant humour. Best thus, Through God, and encouragement ministered to us by his Spirit.  
Obser. The Apostles humility 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 labouring: not I, but 
q 1. Cor. 15.10.  God's grace which is with me; of his gracious abilities Christian; they are of Christ 
r Phil. 4.13.  strengthening; ministerial; they are of 
s 2. Cor. 3.5, 6.  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, 
t 1. Cor. 4.7.  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 than 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, 
u job 19.25.  My Redeemer liveth. THOMAS, 
x joh. 20.28.  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 particularity.  
Quest. They ask us where is our word for such faith?  
Answ. They 
y Mark 1.15  Commandment to believe, we have every where, and what is spoken to all, is intended to every particular. Secondly, 
z Mark. 16.16  promise also propounded to all to be believed for their parts. Thirdly, Sacraments particularizeth promise. Fourthly, 
a Rom. 8.16.  testimony of Spirit given in every Elects heart. Evidences out of which it ariseth to be laboured 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 ministery thus far.  
The next in order is his sincerity.   
VERS. 3.4. 
Our exhortation was not of deceit, nor of uncleanness, nor in guile:  
But as we were allowed of God to be put in trust with the Gospel, so we speak not as pleasing men, but God which trieth our hearts.  
THE 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:  

Reasons.  First, God's favour 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 Connexion 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. jeremies' complaint is known; a man that had no dealings with any in matters of the World; yet striving with all the earth, 
b jer. 15.10.  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 
c Rom. 8.7.  enmity against itself, and the publishers thereof.  
Secondly, There goes with such a man's ministery, a kind of Gall and Wormwood to men unreformed; so pierceth it into the Conscience, so unbowelleth it corruption. That twoedged sword in his mouth, 
d Heb. 4.12.  searcheth to the discovery, and arraignment of the most hidden, and best beloved corruptions, as our Saviour giving reason of that inhuman insulting over the corpses of the two witnesses, assigns this: because they 
e Apoc. 11.10.  vexed those that dwelled 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 Isay hath, 
f Isai. 75.21.  There is no peace to the wicked.  
It teacheth you, as Paul adviseth, 
g 1. Thess. 33.  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 
h Mat. 14.4, 8.  HERODIAS thirsting after JOHN BAPTISTS blood? when he beats so continually upon the unlawfulness of Incest; or at JEZABELS' 
i 1. Reg. 19.2.  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 Minister's 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 sound; yet is he a defective Preacher, except he join thereto exhortation. Hence sometimes in Scripture, the Sermon is styled a 
k Act. 13.15.  word of exhortation. If any have a Word of exhortation, let him say on; he that prophesieth, saith PAUL, speaketh to 
l 1. Cor. 14.3.  edification, comfort, exhortation. To preach, saith the Apostle, is to 
m 2. Tim. 4.2.  improve, rebuke, exhort, etc. practice of Saints is every where occurrent, of Peter; with many other words did he testify and 
n Act. 2.40.  exhort: so Prophets, after Doctrines laid, descend sometimes to comfort, sometimes to reproof, sometimes to exhortation.  
This, that styled, by the Apostle, 
o 2. Tim. 2.15.  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 every one 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, etc.  
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 than the Minister directs and leads him?  
We are all here admonished, to whom the dispensation of the Word is committed, as the Scripture 
p 2. Tim. 3.17.  completely furnisheth us to every good work of our calling, so carefully to exercise ourselves in every particular of duty, in the work of the ministery. The Pastors in Israel, for defects this way, we find sharply reproved, heavily threatened by Ezechiel.  
It is a lifeless and unprofitable kind of teaching in use amongst many, contenting themselves with bare expositions of the Text, almost paraphrastical, or with naked propounding of Doctrines, to inform the judgement, leaving the conscience and affections wholly untouched. I shall never wonder, if such men's ministery be unprofitable, failing in those things wherein especially stands the life of Preaching.  
Be you of the people admonished 
q Heb. 13.22.  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 judgement, 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 
r 2. Tim. 4.2.  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 judgement 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 
s Act. 7.51, 54  Hypocrisy.  
See we now the particulars opposite to sincerity, which Paul removes from him: they are, First, Imposture. Secondly, Impurity. 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 judgement, nor impurity in the conversation.  
Obser. Like caution and care becomes us in our ministery, that what we teach, tend neither to error, nor uncleanness: our Doctrine, saith the Apostle, must be 
t 1. Tim. 6.3.  wholesome, and according to godliness.  
First, he that breaks the least of the Commandments, and 
u Matt. 5.19.  teacheth men so, he shall be minimus, that is, nullus, in the Kingdom of heaven.  
Secondly, and the blind guide whether wilfully, or otherwise blind, 
x Matt. 15.14.  falls, with him he misse-leades, into the ditch.  
And if such an heavy woe be due to them, 
y Ezech. 34.4.  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 gloze upon error, that, under a show of truth, and pretence of holiness, it is conveyed into the Church.  
Paul tells of some, that 
z 1. Tim. 4.2.  spoke lies through hypocrisy: such as forbade marriage, not, forsooth, as simply unlawful, but as less excellent in itself, 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: mix 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 judgement with error, nor taint 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, insincerity in the affection, where is truth and purity in the Doctrine, but yet more palpably unfaithful, are such as mislead into errors of judgement, 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 
a Deut. 13.3.  prove thee, not to guide thee.  
Peter notes it a property of false teachers, 
b 2. Pet. 2.19.  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 
c 1. Pet. 2.16, 17  we are servants of God, according to every moral Precept, and may not use liberty, as a cloak for lewdness; that Precept is moral, and binds ever, Honour 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, 
d Mat. 15.5, 6, 7  he was free: in respect of a greater good he furthered. Hypocrites, saith our Saviour, that by your Traditions disannul the Commandments of God. There were little commandments, said the same Pharisees, slight duties as it were, wherein a man need not be so strict, or precise: he might give his eye leave to look wanton, his heart to think lasciviously; so the body were kept from the grossest act of uncleanness; vain oaths were no great matters, to be stood upon; so they swore truly the Law, they taught, was sufficiently observed. And a number such like licentious doctrines, suitable to the humour of many, too many in the Church at this day. If thou hear a man in that humour, 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 
e Psal. 19.8.  undefiled; as it proceeded from a pure God, so itself 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, 
Bernard. in Cant. Serm. 66.  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 practise virtue, but to colour vice by putting upon it the painted complexion of virtue: as SIMON of Cyrene, 
Serm. de sancto Benedicto.  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 
f Philip. 1.16, 18.  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, 
Aug. de Tempor. Serm. 59  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 than 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 Allseeing, and All-searching Eye. 
g Heb. 4.13.  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, 
h 1. Tim. 5.25.  and they that are otherwise, cannot always be hid.   
VERS. 4. 
But as we were allowed of God to be put in trust with the Gospel, so we speak, not as pleasing men, but God which trieth our hearts.  
Follows now the other part of the Antithesis, wherein he assumes the property of sincerity; assigning reasons of his behaviour. In the words are two things. First, Paul's sincere behaviour in his ministery. 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 than 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 eventu, 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, Ezechiels' Ministry was for a while, as 
i Ezech. 33.32.  Music: and our Saviour his doctrine is admired by the people, they that meant to apprehend him, give him this testimony; 
k john 7.46.  Never man spoke, 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; 
l Rom. 8.7.  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 chief 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 behaviour so as to please carnally, with these limits; how far a Minister should be from this humour of man-pleasing, these reasons prove.  
First, 
m Gal. 1.10.  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 humours of carnal men; or made man's favour 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 
n Ezech. 13.22  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: than which, I know not any more 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 Pelagianisme; 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 ourselves, how many are in this kind guilty? to legitimate Adultery, Drunkenness, Absence from religious exercises on the Sabbath, were too open Libertinisme; 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 humour 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, sith 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 than 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 offences, they have us easily according. But do you not remember what our Saviour answers, when his Disciples bring tidings that Pharisees were offended? 
o Mat. 15.12, 14.  If they will be offended, let them be offended: It is truth and necessary truth I have taught; let them bewray their blindness, Christ reputes not his Preaching. And when jeremy 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, 
p Jer. 15.19.  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 
q 2. Tim. 4.3.  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 forbidden, any faithful Pastor should tickle it. Salt is better for it, than Oil: though it be more biting, it is much more sovereign.  
Object. Auditors, they say, will not profit by our ministery.  
Answ. First, A Minister's 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 enemy's friends? how many have come to hear, as the Pharisees our Saviour, to entangle him in his Doctrine, who yet have gone away relenting, and whose salvation is more hopeless than that of scoffers. Yet have we seen them suddenly brought 
r Act. 2.13, 37.  upon their knees. Truth is, God's Word needs not help of human policy.  
Thirdly, Hear what Gods 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: 
s Apoc. 22.10.11  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 Poet's 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 suit 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? 
t jam. 3.9, 10, 11  monstrous fountains 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, 
u Revel. 3.15.  are the lukewarm, neither hot nor cold: And, saith our Saviour, in case of confession, he that is not 
x Matt. 12.30.  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 Saviour 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 Gods pure Majesty; light and darkness, good and evil: or, if there be any things that have greater repugnancy, are not more contrariant, than 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 
y Rom. 7.12.  Law of God is holy, just and good; pure, as the Lawgiver: the wisdom of the flesh 
z Rom. 8.7.  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 Gal. 5.17.  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 forbidden sin, flesh becomes so 
b Rom. 7.13.  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 favour. 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, 
c 1. Pet. 4.4.  else they speak evil. Secondly, or forbearing all wholesome admonitions and 
d Ephes. 5.11.  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 Achab, whether there were no other Prophet by whom to inquire of the mouth of the Lord? Yes, saith Achab, 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 
e 1. King. 22.8.  I hate him: why? he prophesieth not good to me, but evil: he dealt as a Minister desiring to please God. What wonder, if to Achab a carnal man, his ministery 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 judgement 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 favourable; 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 remainder of our life, we so demean ourselves in holiness and fear, that we may please him; whom should not this reason persuade? Let us all labour 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 and actions displeasing unto God: First, faithlessness: 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 
f Heb. 11.5, 6.  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 adjudgeth 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 
g Rom. 8.8.  the flesh, cannot please God, all things savouring 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 such as have warrant from the Word of God; prove what is acceptable unto God, and 
h Rom. 12.2.  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 
i Heb. 12.28, 29  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 Isay, 
k Isai. 66.2.  to tremble at his Word, etc.  
Secondly, In sincerity and singleness of heart, as unto the Lord, that pondreth the hearts: which is with God a thing so much set by, that he esteems it as perfection.  
And of Paul's behaviour thus far, his motives follow.  
First, Meditation of the great favour 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 favour itself. It made him careful to please God.  
So works the meditation of God's favours 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 favour in trusting him with his greatest treasure, was it that chief prevailed.  
Obser. The preferment God gives any of us in his favour, ought specially to persuade obedience and care to please God. He had dealt with Israel 
l Psal. 147.19, 20.  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 
m Deut. 5.3.  Fathers, in making this Covenant with us; so much more should we think ourselves 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 favour of favours, Christ's death is made occasion of the vilest abominations. So did not David, nor so Paul, they have least share in God's favours, 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 favour 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 any thing in experience a greater clog to our hearts in holy duties, than 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 favours of God. And here have we a large field of comparison to walk in, there scarce being any but may say, in some thing or other God hath given him pre-eminence 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 honoured 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 favour denied to many in the Church. Perhaps a Minister, his instrument and co-worker to the saving of his people. Thus if we could carefully observe the specialty we have in God's favour, 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 favours 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, than 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, 
n 2. King. 10.16, 30, 31.  he did what God commanded in destroying BAAL his Priests, Achab's posterity; his motives were, partly vainglory; 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 favour itself followeth: He was approved of God, so far as to be entrusted with the Gospel, observe it as a compendium of the honour and office of a Minister; God trusts him with the Gospel, the greatest treasure of the Church. An honour often celebrated by the Apostle, Gal. 1.17. Tit. 1.3. 1. Tim. 6.20. 2. Tim. 1.14. 1. Cor. 9  
The parts of this trust are, First, safe custody, care to preserve it from adulterating by Heretics, etc. 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 serva depositum enjoined to Timothy, 1. Tim. 6.20. Discimus ex hoc loco, etc. 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 judes charge to the whole Church, is, to 
o Jude 3.  strive earnestly for maintenance of the Faith. And Peter will have every man able, to 
p 1. Pet. 3.15.  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 honour, the belief and defence 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 
q 1. Cor. 4.13.  scum 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, honour of their birth, yea salvation of their souls, and were without it but as Pagans, Bastards, no better than 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 ourselves; esteeming ourselves, 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?  
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 Lords 
r 1. Cor. 4.1.  Stewards.  
His second motive follows; the consideration of that property of jehovah, to try the hearts. The sense is diversly 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, 
s Gen. 17.1.  Walk before me: and David in that last charge to Solomon, to serve God with a perfect heart; prescribeth this mean or motive: 
t 1. Chron. 28.9  The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. See also Psal. 139. ad ver. 18. As the chief Fountain 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 departed 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 dives it into the bosoms of the hearers! 
u 1. Cor. 14.24, 25.  displaying the secretest thoughts and inclinations of the heart, in such sort, that, as the King of Syria, so the people 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 
x 1. Joh. 3.10.  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 any thing, 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 judgement, 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 
y Pro. 16.2.  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. Ever observe it to come in as a diminuent term to good performances, that the heart was not upright. 
z 2. Chro. 25.2.  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 feignedly; their hearts hung still after their abominations: on the other side imperfections many are winked at, where the heart is upright with God. 
a 1. King. 15.14  ASA left the high places standing, nevertheless his heart was upright before God, therefore is he enroled 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 
b 2. King. 10.30.  had his command to destroy Achab's 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 
c Hosh. 1.4.  to visit that blood of ACHAB upon the house of JEHV: 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 
d Isai. 38.3.  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, 
e Philip. 1.16.  not sincerely, thyself mayest be 
f 1. Cor. 9.27.  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, than thousands of gold and silver vaingloriously 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 any more than it in duties of piety, incurs censure of strictness more than is meet. And our people, as jews, conceit the work done of duties enjoined, 
g Isai. 58.3.  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, 
h Pro. 21.27.  detests all sacrifices of wicked men, much more when they are brought with a wicked mind.   
VERS. 5.6. 
For neither at any time used we flattering words, as ye know, nor a cloak of covetousness: God is witness.  
Nor of men sought we glory, neither of you nor yet of others, when we might have been burdensome as the Apostles of Christ.  
THe Apostle proceeds in avouchment of his sincerity, removing from himself three other properties of falsehearted Ministers. First, Flattery. Secondly, Covetousness. Thirdly, Vaine-gloriousnesse, 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 colour 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 humours of men; or as a learned Interpreter describes: Speech fitted to the will and humours 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, four, extenuate their evil more than is meet: the prodigal, it calls liberal: the covetous, good husbands: tattling is, in the stile of flattery, affability, obstinacy, constancy, very sloth staidness, and maturity of judgement. Enormities, are infirmities; never so little morality, purity not less than Angelical.  
How far it should be from a Minister; the 
i Isai. 5.10.  woe in ESAY denounced against flattery, abundantly proves: how crosseth it the end of the Ministry? 
k Ezech. 13.22.  hardening the wickedest 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 any thing accused, as cause of their captivity.  
And if any thing 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 
l Amos 7.10.  overheavie, their sins are generally grown Polypusses, and men's ears are tainted with that Grangrene, their tongues crying out to every one, pointing finger towards them, Noli me tangere. It is magna ira Dei (said AUGUSTINE) ut 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 
m Ezech. 3.26.  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. 
Hieron. ad Celant. de institut. Matrisfamil.  The complaint of Hierome I cannot omit. In multis isto maximè tempore regnat hoc vitium: quodque est gravissimum, humilitatis ac benevolentiae loco ducitur; Eo fit, ut qui adulari nescit, aut invidus, aut superbus putetur.  
The properties of flatterers see, and fly from them. First, they will be sure, observing humours, to fit their speech to please, fearing to offend there where is hope of advantage: they seek placentia, not salubria, was jeremies' observation.  
Secondly, their disposition basely servile, as humours vary in the flattered, so speeches in these Parasites. Right chameleons, saith Plutarch of them; or as Proteus, turning themselves into all shapes and colours.  
Thirdly, hope of advantage ceasing, none are found more bitterly invective: He that puts not into their mouths, they 
n Mic. 3.5.  prepare war against him.  
A second vice disclaimed 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, 
o 1. Tim. 6.11.  by making righteousness our treasure.  
The cloak or pretence of covetousness, what is it? The colours of holiness, piety, or other virtue usually pretended by men of covetous disposition to make way to their gain; 
Ambros. ad locum.  ut sit genitinus efficientis; AMBROSE, Ex cordo faciebat non in hypocrisi, quasi contemnens pauca, ut forte plura offerentur.  
Foulest sins have ofttimes fairest pretences: oppression of widows, Pharisees conveyed under 
p Matt. 23.10.  colour of long prayers.  
Herod's cruel intention, cloaked with pretence 
q Matt. 2.8.  of doing homage to Christ.  
The murder of Naboth, masked under show of 
r 1. King. 21.12, 13.  justice, against blasphemy.  
Goliath his sword lies hid in an Ephod; no sword to Goliahs', 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 colour vices, quodam quasi nimio virtutum. Complexion-makers we have, not only for withered faces of overworn strumpets; but for ugliest and most deformed sins, to give them countenance of virtues.  
Sinners, I confess, we have of all ranks, desperate and forlorn natures that 
s Isai. 3.9.  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 cleanly conveyance, that have learned this art of colouring, and making cloaks for sin. Murder amongst Duelists, is styled manhood; the Adulterer thinks, his Lust, Love; the Drunkard, his Riot, good Fellowship; Proud Minions term their Pride Handsomeness, or Cleanliness, or Fashion, or Adorning of their Calling.  
Learn we of Paul, 
t 2. Cor. 4.2.  to cast away these cloaks of shame, and in sincerity, as in the sight of God, so to demean ourselves: weighing,  
First, How justly the sin is so much more odious in God's sight, by how much more holy colour it is disguised withal: under colour of long Prayer, they devour Widows houses, 
u Mat. 23.10.  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 
x 1. Cor. 4.5.  enlighten things hidden in darkness.  
Thirdly, nor can they stop the mouth of Conscience, when God shall please by judgement to wake it. And what avails 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, impudence 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 Avenger of perjury, and false swearing. 
y john 8.44.  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 Saviour the Lawgiver, and best interpreter of the Law, adds more; 
z Mat. 5.33, 34  Swear not vainly; or unnecessarily: but with 
a jer. 4.2.  judgement.  
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 avowest, 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. Truth's avouchable by Oath, are truths questionable, and 
b Heb. 6.16.  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, 
* Aug. de Civit. Dei, lib. 5. c. 13.  insomuch that it is amongst Tully's 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 Schoole-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 praiseworthy.  
Secondly, When the persons whose commendation we desire to hear, are of partial or uncertain judgement.  
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 praiseworthy; and not to despise the good opinion of God's Children. Howbeit, to make that the main aim of our intention in well-doing, savours strongly of vanity and foolish ambition: And should be far from a Ministers, yea, from every Christians courses.  
First, It savours strongly of Hypocrisy.  
Secondly, Deprives 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, 
* Bern. Epist. 42.  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 suavior est auditio, quàm laudis: there is nothing we are more delighted to hear, than our own praise. False teachers are generally noted of it: fitting doctrine and manner of delivery to the humours 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 utinam 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 
c 1. Cor. 4.7.  received, whatsoever praiseworthy gift is in thee; Good reason thou wilt think the bestower should be praised in his gifts, rather than the receiver.  
Thirdly, Consider how soon the giver can recall them; turn wisdom into folly; eloquence into silent dumbness or rusticity. There are 
d Rom. 11.29.  gifts that are irrevocable. The usual matter of Pride, are endowments of another nature.  
Fourthly, The inconstancy of the giddy people seriously considered, abates vaingloriousnes. No reed in the Wilderness more wavering than they. Christ one while lift up to Heaven, with an 
e Mat. 21.9.  Hosanna; straightway to the Cross, with a 
f Mat. 27.22.  Crucifige. Paul first a God; by and by a Murderer, whom vengeance would not suffer to live. I wonder not at his so 
g 1. Cor. 4.3.  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 honour 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 suits the amplification subjoined: but I dare not serve 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 burdensome, as the Apostles of Christ.  
Burdensome: 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 rigour, and pharisaical austerity; the Apostles had no such custom, and were of another spirit.  
Burdensome, 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 favour of the people he forbore 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 avows by Law of God, of Nature; and Nations, yet forbears use of it, 
h 1. Cor. 9.15.  lest the Gospel should be hindered: like see in our 
i Matt. 17.17.  Saviour, in Abraham, that none say it is a duty peculiar to Ministers.  
Use. This prudence and equity let us carefully practise, undervaluing 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 brother's soul. Consider, with how dear a price they were bought, not 
k 1. Pet. 1.18, 19  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.   
VERS. 7.8. 
But we were gentle among you, even as a Nurse cherisheth her children.  
So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.  
IN this Text is set down the second helping cause to the prevailing of Paul's ministery; 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 labouring 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 behaviour of others; a virtue oft commended to our exercise in the work of the ministery. 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 
l 2. Tim. 3 25, 26.  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, 
m Tit. 3.2, 3, 4  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 hopelessly obstinate, should prevail, to make us surcease pains, in using means to gain unto Christ.  
That hasty hot spurre-humour 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: 
n jam. 5.20.  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 ourselves; 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 
o 1. Cor. 9.20, 22.  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 
p Rom. 15.2.  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: 
q Ephes. 5.11.  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 Saviour, 
r Matt. 11.18, 19  JOHN BAPTIST came neither eating nor drinking; the Son of man came eating and drinking: the one by austerity, the other by more familiarity laboured to gain to God's Kingdom: he is overrigorous, 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 blameworthy, 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 any more tender than another, that affection should a Minister express. In similitudes, thus have we our Predecessors professing their love. 
s 1. Cor. 4.15.  As Fathers, 
t Gal. 4.19.  As Mothers: here as nursing Mothers. Timothy his great commendation was, that he would even 
u Philip. 2.20.  naturally care for the welfare of God's people.  
To naturalise this tenderness of loving affection, these meditations are forcible. First, of their miserable state in nature. Secondly, dangerous station in grace: When our Saviour saw the people, as sheep without a shepherd, 
x Matt. 9.36.  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, 
y Act. 20.28.  the blood of God. Fourthly, the comfort accrueing to us by their happiness, though the people by us have their salvation, yet we by them our Crown, 
z Dan. 12.3.  increase of our glory. But that which will most affect, is experience of sorrows, remembrance of our own misery, in nature. Compassion is best learned by experience; wherefore our high Priest, 
a Heb. 4.15.  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 Pilgrims, 
b Exod. 23.9.  and knew the heart of strangers.  
So being affectionately desirous of you, etc. 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. 
c 1. Cor. 13.4.  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 
d Rom. 8.32.  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 Prerogatives, his Kingdom.  
In some answerableness of affection, the Saints 
e Heb. 10.34.  suffer spoil of their goods, with joy, 
f Revel. 12.11.  love not their lives unto death, no 
g Exod. 32.12, 32.  not their salvation, in comparison of God's glory.  
For their brethren's sake, 
h Act. 4.32, 34, 35.  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 any thing 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 Neighbours, our popular men-pleasers are for the cause of their God. Had the Lord Christ been so straightened in his bowels to usward, what had become of our poor souls? he had glory and honour 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 Saviour, that 
i 1. Tim. 6.17.  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 
k 1. joh. 3.16.  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 labour for. First, by this, if by any means, 
l Philip. 1.21.  death becomes advantage: Every child of God is a gainer by death; most they that make a virtue of necessity, whom God honours with the Crown of Martyrdom. Secondly, and if from any measure of love, to the Brethren, we may conclude our 
m 1. joh. 3.14.  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-bite of persecution; wherein yet, it were well, if we bewrayed not too much delicacy.  
Me thinks, comparing ourselves 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 faggot 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. Withal, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 thankworthy, to 
n 1. Cor. 9.17.  do it willingly, hath approbation, & reward with God. The Apostles speech seems strange; ye have begun not only to do, 
o 2. Cor. 8.10.  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 
p 2. Cor. 8.12.  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 itself is not Martyrdom, except it issue from love, and be commended by this complacentia.  
Evidences of it take these: First, gladsomeness, and joyful entertaining occasions of well-doing. Secondly, such men are 
q Tit. 3.8.  provident, & forecasting to do good works. Thirdly, their grief is not, to do, but to fail in doing duty, the 
r 1. joh. 5.3.  Commandment is not grievous, or burdensome, 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.   
VERS. 9 
For ye remember, Brethren, our labour and travail, for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God.  
THE 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 labour, he forbore exacting maintenance due for preaching, in favour 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 than 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 
s 1. Cor. 9.16, 18  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 
t Rom. 14.15.  our Brother be offended, Equity and Charity commands abstinence; we else sin 
u 1. Cor. 8.12.  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 Church's 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 
x 1. Cor. 9.5, 13, 14.  why infers PAUL thence, our title to a salary?  
Thirdly, With what Conscience takes CaePHAS and the Lords Brethren recompense from the Churches?  
Fourthly, How durst Paul press it as matter of duty upon the Conscience of the instructed, to 
y Gal. 6.6.  make the instructor partaker of all his goods?  
Fiftly, And how professeth he remission of his right, if he had no title to exact it?  
Sixtly, 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 
z Mat. 10.8.  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 labour therein. The Doctrine we give freely; for labour, require recompense.  
Fourthly, Our Saviour order the affection only, prohibiting a mercenary affection and greedy appetite of gain. In the meantime permitting to eat and drink, and take supply of necessities, in places where they should preach: upon that ground, The 
a Mat. 10.10.  labourer is worthy of his byre.  
As to Paul's example, and reason built thereon, 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 
b Act. 16.3.  circumcised TIMOTHY, to avoid scandal of jews; yet could at no hand be brought to circumcise TITUS; so far had circumstances varied the case; there now appearing peril of 
c Gal. 2.3, 4.  betraying evangelical liberty. In this point of maintenance; other Churches he professed 
d 2. Cor. 11.8, 9  to have spoiled; of Corinthians refuseth stipend. The sum is, in case, first, Of scandal. Secondly, Of Church's poverty, Paul forbears his right; out of those cases useth it. In like case we think ourselves bound by Paul's example: else free, to take benefit of the Lords Ordinance.  
Quest. The third inquiry; may it be lawful for Ministers to use Manuel labour? to use Handi-crafts? In no case said Messalian Heretics; Religious men may not labour with their hands. For it is written, 
e Mat. 6.25.  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. Labour 
f john 6.27.  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 labour with his hands? Yes, say some. Paul's Example seems binding: his Precept specially, 
g 2. Thess. 13.10  He that will not labour, may not eat.  
Answ. In casu, it becomes a duty; simply, or at all times no duty, rather sinful.  
First, The charge is to 
h 1. Tim. 4.13, 15. &  attend to reading, and to be in such things; 
i 5.17.  to labour in Word and Doctrine.  
Secondly, To free ourselves from 
k 2. Tim. 2.4.  distractions by secular employments; sith Apostles rid themselves of an Office more conjunctly with the Ministry, that they might 
l Act. 6.2, 4.  give themselves only to the Word and Prayer.  
Thirdly, And the Lords 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, Yielding of right upon special occasions: as First, To avoid show of Covetousness. Secondly, 
m 2. Thess. 3.8, 9  To ease the Church distressed. Thirdly, By example, to win authority to his Canon concerning labour.  
Object. To the reason from the Law of labour.  
Answ. It is confessed, the Ministry is not exempted from labour. But they are deceived, that think there is no labour but Manual. The mind hath his labour even to defatigation, not without commerce of the body. And of this kind of labour would our Saviour be understood in that principle; The Labourer is worthy of his hire; And labour, 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-labour; one of the two me thinks it argues: either the extreme poverty; or the profane unthankfulness of the people.   
VERS. 10.11.12. 
Ye are witnesses, and GOD also, how holily, and justly, and unblamably we behaved ourselves, among you that believe.  
As ye know how we exhorted, and comforted and charged every of you (as a Father doth his Children)  
That ye would walk worthy of God, who hath called you unto his Kingdom and glory.  
PRaecisio est, as Rhetoricians call it, q.d. to say in a word, ye know how unblamably we behaved ourselves amongst you. Withal conceive, the Apostle intimates another furtherance of the prevailing of his ministery; his unblamable life; set out first, by the parts, secondly, signs thereof; approved by appeal to the LORDS, and the people's testimony.  
Obser. His practice should be our pattern, whomsoever God hath honoured 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 departed from iniquity. Testimonies are infinite; 
Mat. 5.14, 15, 16. 2. Pet. 1.10. Philip. 3.15. 1. Pet. 2. & 3. tot.  view these few cited in the Margin. 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, Fearful expectation of vengeance on ourselves.  
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, 
n Tit. 2.12.  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 enormous 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 rigour 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, 
o 2. Pet. 2.13.  Spots they are, and blots in our Assemblies: by whose occasion the way of God is blasphemed.  
A second sort there are, whose glory is that their lives are harmless; justice they observe exactly, & plain dealing in their passages of traffic one with another; perhaps also neighbourly offices of kindness, and mercy sometimes pass from them; whose personal carriage yet viewed, no Leopard is found fuller of spots, than their lives of foul blemishes. Cursed swearers, scoffers at Religion, insatiable drunkards, etc. 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 Sanctity 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 labour to promerit. Whence was the Apostles endeavour, 
p Act 24.16.  to have clear conscience before God, and before all men. And his charge, to 
q Rom. 12.17.  procure things honest not only in the sight of God, but also in the sight of men. The one for our comfort, the other for our 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 Sepulchres, 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 
r Ephes. 5.12.  shame to name the things that are done of them in secret. Alas, what avails 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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, 
s Philip. 4.8.  Fellow things of good report, and labour to have 
t 1. Tim. 3.7.  good testimony from them without, and give none 
u 1. Tim. 5.14.  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 colours and odours; that which comes from a pure heart and good conscience, hath the colour of a Lily, if good name follow, it is more truly a Lily, when neither candour nor odor of the Lily is wanting.   
VERS. 11. 
As ye know how we exhorted and testified, etc.  
WHat 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 itself 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, etc. he is not holy, that lives unblamably, in the common duties of Christianity, neglecting faithfulness in his special station. It goes currant with Politics; he may be bonus Civis, 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 behaviour; his goodness was foully blemished, by being 
t 1. Sam. 2.22, 29.  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 misse-carryed with opinion of holiness, as much as is meet; for their crimeless 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, 
u Isai. 65.5.  Stand aloof, I am more holy than thou; because no Drunkard, nor Adulterer, etc. 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 Crew: 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 
x 2. Tim. 4.2.  instant preaching, and so requires it; that it cries, 
y 1. Cor. 9.16.  Woe to us if we preach not the Gospel, though otherwise our lives were no less than Angelical: like think of other particulars; the Graces of God's Spirit must all be exercised in the particular Vocation.  
Fellow the specialties of Paul's office so carefully performed by him. Exhorting, Comforting, Testifying: where again occurs the observation made ad vers. 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 maim 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 
z Eccle. 12.11.  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 labouring 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 Acts 4.36.  a son of consolation, to support the weak, and comfort the feeble-minded?  
Thirdly, Of Contestation. The word signifies, after phrase of Scripture, a serious and grave admonition joined with authority and commination. 
b Exod. 19.21.  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 ministery is; judge by that security, and remiss carelessness, wherewith even gracious dispositions are eftsoons overtaken; desiring to enlarge Conscience, and to slake those straight bonds, wherein it stands bound by the Word of God, in so much that they begin to be of the politics opinion; there may be a nimium of justice; an overplus of holiness and care to departed from evil. All which considered, show necessary use of all these is in our ministery; 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, or austere; so much teacheth that Allegory 
c Mat. 9.17.  of Wine and Vessels, used by our Saviour, in way of Apology for his more mildness in Injunctions, than john used to his Disciples.  
Secondly, Instructions, for matter and manner, tempered to capacity: strong meat is for strong men: 
d Heb. 5.12, 14  Milk for Babes; so our Saviour instructeth his Disciples, 
e Mark. 4.33.  as they were able to bear.  
Thirdly, Admonitions and reproofs overrigorous, daunt and dismay Novices; no man with that sharpness corrects an infant, as a man of more years.  
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 proceed with any, but what taste of austerity and rigour; though our Saviour would not quench the smoking flax, and our power to use sharpness, is limited 
f 2. Cor. 13.10.  to edification. As ill they that in matter of Injunction 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, than Infants and Babes in Christ? And the Apostle will answer you: It is your shame to stick still in 
g Heb. 5.12.  principles: and should be thought as shameful, not to outstrip Novices in measure of Sanctity.  
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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
h Tit. 2.15.  withal peremptoriness of commanding. 
i 1. Tim. 4.12.  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 Gravity and Majesty therein.  
Use. They are idle prescripts of the people to Ministers, prescribing us popularity, permitting me severity towards their most scandalous courses; as Corah to Moses, so our people to us in graver proceed; 
k Numb. 16.3.  We take too much upon us, and forget ourselves; It is our pride, with such authority to warn the unruly.   
VERS. 12. 
That ye would walk worthy of God, who hath called you unto his Kingdom and glory.  
THe matter thus pressed by the Apostle remains, that they would walk worthy of God: where we have, first, the Duty: 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 ourselves, so as to demerit God, and to be worthy, by way of desert, of those endless favours bestowed on us in Christ: It shall ever be true, that jacob said, 
l Gen. 32.10.  We are less than the least of God's mercies, and his goodness he hath shown us. PAUL speaking of our sufferings for CHRIST, saith, They are not 
m Rom. 8.18.  worthy of the glory that shall be revealed: No, saith BERNARD, 
* Bernard. de Annunciatione, serm. 1.  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, 
n 1. Pet. 2.9.  to show forth the virtues of him that called us out of darkness. So that to walk worthy of God, is so to demean ourselves, that the Image of God may, as much as is possible, show forth itself in us, and that we may express the nature of God, whose people we profess ourselves.  
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 
o 1. Pet. 1.15, 16  holy, as he is holy: 
p Luk. 6.36.  merciful, as our heavenly Father is merciful: for, First, we profess ourselves 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 SAVIOUR, called therefore, as some think, the express 
q Heb. 1.3.  Image and Character of his Father's 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 styles himself 
r 2. Cor. 1.3.  the Father of mercies, and GOD of pity? that is justice, and love itself, and delights in no stile 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, Term.  
Now it sufficeth to observe, the high dignity of every one effectually called, he is by calling entitled to the Kingdom and Glory of God. Therefore Paul calls this calling, 
s Philip. 3.14.  the high or supernal calling, not because the Caller is heavenly, but because the honour, to which we are thereby advanced, is indeed sublime. Hence also it is termed, 
t Heb. 3.1.  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 
u Heb 12.22, 23.  Zion, the City of the living God, the celestial jerusalem, the company of innumerable Angels, and to the Congregation of the first-born, 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 Austin, 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: 
x Gal. 4.1, 2.  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 scum and offscouring of the World amongst men, that know not the worth of our high Calling in Christ jesus? Can 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 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 Sceptre 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 any thing. As 
y Rom. 8.14.  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 
z Heb. 11.25.  Moses.   
VERS. 13. 
For this cause also thank we God, without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of man, but as it is in truth, the Word of God, which effectually worketh also in you that believe.  
HItherto of the helping of causes in the Apostles self, to the prevailing of his ministery; follows another in the people; their reverent and respectful behaviour 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, etc.  
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 ministery.  
A comfort worth all other comforts that can betide a Minister from his people; and therefore mentioned by the Apostle, not without thanksgiving: a favour, that the Lord hath denied to many his choice servants. jeremy heavily complains him of this, that when 
a jer. 20.8.  he spoke 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 
b Ezech. 2.3.  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 ministery, nourisheth them with hope of such a blessing: As to Isay, for his comfort against the multitude of dull ears, and gross hearts, it is promised; There should 
c Isai. 6.13.  be a tenth that should return. And howsoever it be true, we have our reward, secundum laborem, not secundum proventum: as Bernard comfortably observes: yet what matter of dismaying is it to a Minister? to labour without apparent hope of 
d 1. Cor. 9.2.  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 laboured for, and inquired after; so that neither large revenue, nor pleasant situation, nor any thing 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 conveniences? They are blessings of God not to be despised; inquiries 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 ministery.  
Their commended behaviour 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 behaviour, so as was seemly for the Word of God.  
Obser. A man desiring to profit by the ministery, 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 
e Act. 10.33, 44  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 spoke, the Holy Ghost fell on all those that heard him. This 
f 2. Pet. 1.20, 21.  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 spoke 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 Lion roars, all the Beasts of the Forests 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; 
g Deut. 5.27. Exod. 19.8.  All that the Lord commands us, we will do.  
Use. In this persuasion let us build ourselves, 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 stile: yet prevails to draw the mind, 
h 2. Cor. 10.5.  to subject the very thoughts and Conscience to obedience and reverence.  
Secondly, The searching power of this Word of God; diving 
i Heb. 4.12.  into the bowels of the Soul and Conscience.  
Thirdly, The great malice of Satan against it: showed in all times, by stirring up Heretics to adulterate; Tyrants (had it been possible) to destroy it.  
Fourthly, The wonderful efficacy, showed 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 behaviour 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, 
k 1. Pet. 4.11.  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 chiefty of our reverence and attention. The Prophet Isay 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 
l Isai. 66.2.  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 itself 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 
m 2. Tim. 3.16.  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 unreverence. Thirdly, of the high mysteries it contains, 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, Deafness complained of by the Prophet anciently, 
n Psal. 58.4, 5.  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 judgement 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: 
o Pro. 28.9.  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, 
p Pro. 1.24, 26, 28.  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: 
q 2. Sam. 18.29  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 
r Job. 12.48.  shall judge you. Secondly, and it is not amongst the least of God's spiritual plagues, to be given up 
s Isai. 6.10.  to drowsy and dull ears. Thirdly, the last is the 
t 2. Tim. 4.3, 4.  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, than 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 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 
u Rom. 3.4.  all men are liars; this honour we own to the Word of God, with absolute credence, without any suspense of judgement, or contradiction to entertain it; very 
x 2. Cor. 10.5.  thoughts must be subjecteth to Faith, when once we know the mouth of the Lord hath spoken it; for the witness of God is greater than 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, than 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 any thing, even with ●●ynest demonstrance, taught, above power of nature, or their shallow conceit; not only inquire, as NICHODEMUS, How can these things be? but resolve of the negative, These things cannot be: 
y Act. 26.8.  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 than a problem, a mere paradox amongst our people.  
The very Commandments, where they are crossing to corrupt humours, are canceled, at least slighted, and shifts studied by defiled consciences, to divert that stroke, that pierceth from the consideration of their divine Author.  
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 
z Exod. 19.8.  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 Lawgiver, 
a jam. 4.12.  able to save and to destroy; that suffers 
b Heb. 2.2.  no transgression, or disobedience, to pass without just recompense of reward.  
Which also works, etc. 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 itself; 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, etc. There is no duty so harsh to flesh and blood, so crossing to profit, pleasure, any thing; but it prevails with conscience of such Receivers, to practise.  
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? etc.  
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 Ezechiel, for pastime and recreation; or as Critics, to censure the gifts of the Minister: who marvels 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?   
VERS. 14. 
For ye, Brethren, became followers of the Churches of God which in judea are in Christ jesus: for ye also have suffered like things of your own Countrymen, even as they have of the jews.  
THe 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 Gospel's 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 ravisheth 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, than 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, honour, life itself?  
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 brevissimo ex rapacissimis Publicanis Apostolos fieri? ex persecutoribus truculentis praedicatores evangelii patientissimos reddi, ita ut 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 shedding 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 Gods 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 Saviour, 
c Luk. 23.4.  I find no evil in this man; Lysias in Paul finds 
d Act. 23.29.  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. Saws, and Spits, and Gridirons, were trials peculiar to Christians; never was Christian severity so savage against Heretics, as was Heathenish or Heretical Cruelty against God's Children; under which, notwithstanding their patience was perfect, to the astonishment of Beholders, who can sample, amongst Heretics, that of Laurence on the gridiron? daring as it were the Tyrant's malice, Assum est, inquit, 
Ambros. Offic. lib. 1. cap. 41.  versa & manduca. Ita animi virtute vincebat ignis naturam, saith S. Ambrose.  
The power of the Word of God we 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 Truth's sake. Something it is, when it works Faith and Obedience in days of ease; yet in some revolts it hath thus far prevailed. To whom it is given not only to believe, 
e Philp. 1.29.  but contentedly to suffer for the Name of Christ, theirs is the privilege.  
The hardest point of obedience, is to obey in suffering. 
f Mat. 20.22.  Can you drink of my Cup, said our Saviour to his ambitious Disciples? that is the trial.  

Reasons.  First, Naturally we love ease: and there is nothing more hard to flesh and blood, than passions and patience. Wherefore herein have been noted the foulest falls of greatest Saints.  
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 Touchstone, to try truth of Conversion by power of the Word of God. Many are the effects it hath in the hearts of Castaways; 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. Usually we desire to indent with the Lord, and so far as may stand with commodity, reputation, love of Neighbours; so far only are we for the Gospel. Remember who said, 
g Luke 9.23.  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, Amity, 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 truth's sake; It knows no bonds of Nature, or Amity; breaks furiously thorough all, to wreak itself upon the Truth. Neither Country, nor Friendship, nor Kindred, nor any thing that a Persecutor respects in his malice. Here a man's chief enemies are they of his own house, 
h Luke 21.16.  Father against Son, Son against Father; Parents and Brethren betray, and persecute to death.  
How near was the Tie betwixt Saul and David, by Kindness, and Affinity? 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 
i Rom. 1.31.  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 harbour 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 trial, as if some new thing were come upon him. It is bitter, I confess, to see natural Love turned into unnatural Enmity. But remember who said: When 
k Psal. 27.10.  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.   
VERS. 15.16. 
Who both killed the Lord jesus, and their own Prophets, and have persecuted us: and they please not God, and are contrary to all men,  
Forbidding us to speak to the Gentiles that they might be saved: to fill up their sins always; for the wrath is come upon them to the utmost.  
THE 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 Lords 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 Nationall sin. To this end, he remembers them how they dealt with our Saviour, and their own Prophets.  
That the Conclusion in this digression, may be this; Cruelty in jews may to no man seem strange.  
First, from their former facts. Secondly, 
Reasons.  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 Naboths' death the judges and false witnesses were the next Agents. 
l 1. King. 21.7, 13, 23.  JEZABEL the plotter only, and instigator; she is punished for shedding Naboths' 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 
m Neh. 13.17.  have broken the Sabbath. Yea, least countenance giving to Idolatry, 
n 1. Cor. 10.18, 21.  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. 
o Gal. 6.5.  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 provokest others to commit. AHAB wrought evil in the sight of the Lord, etc. 
o 1. King. 21.25  whom JEZABEL his Wife provoked. Ahab's sins are jezabels' sins; because she provoked to commit them.  
Thy child's impiety and uncleanness are thy sins, if thou give him countenance to commit them. Thy Neighbour's 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 
p Ezech. 18.32.  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 
q Leu. 19.17.  not suffer thy Brother to sin.  
Obser. Again, see here; how sins once set on foot by Parent's practice, are oft-times continued in the Posterity to many Generations.  
Cruelty began amongst jews, in the days of Prophets: continues in that Nation, till destruction of their City; Isay calls them 
r Isai. 1.4.  a seed of the wicked; as if their Fathers had propagated their Cruelty with their Nature. JOHN BAPTIST, 
s Mat. 3.7.  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, Nationall sins; so pass they along in every Generation, as 
t 2. King. 5.27.  GEHEZI his Leprosy, to his Posterity.  
The question is oft moved; whether, as Adam's 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 Parent's 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, etc. 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, etc. 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 nuzzled and trained up therein. Thirdly, Chief, by God's just judgement 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 Ringleaders, or On-setters to any profaneness; that we draw not on ourselves, 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. JEROBOAM made Israel to fine. A long many Generations, his Successors continue his sin; it is still the close of their story, 
u 2. King. 13.11 & 15, 28. etc.  They departed not from the sins of JEROBOAM that made Israel to sin.  
It is foretold 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 judgement, unto whom the sins of Children, even to a thousand Generations, are imputed? if they continue so long in the Posterity.  
Secondly, Me thinks, we should think it enough, that we have been means to convey to our Children Adam's 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 bore 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, etc.  
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 Ringleader: 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 eventu, or de conatu? of the issue or of the endeavour? 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 savour.  
If of the endeavour, thus conceive, q. d. they care not to please God, and are men of most barbarous and hateful disposition; right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: opposing themselves to all; not Israelites, but Ishmaelites, men of savage and wild nature; their 
x Gen. 16.12.  hands against every man; every man's hand against them. As if the Apostle would express a most Inhuman, Barbarous, and Giantlike behaviour in this people; such as our Saviour expresseth of the unrighteous judge, 
y Luke 18.2.  that neither feared God, nor reverenced man.  
Obser. Such Monsters men grow that are tainted 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. 
z Gen. 10.9. &  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, 
a 11.4.  yet to fence themselves against his Majesty. PHARAOH, becoming an Oppressor of God's people, falls to like Impiety and Inhumanity. 
b Exod. 5.2, 14, 18.  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.  
Fly 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 
c Rom. 1.16. etc.  Gospel is God's power to Salvation. And fides ex auditu: 
d 10.14, 17.  how shall they believe without preaching? and how be saved, without believing?  
Of other Persecutors said our Saviour, they can 
e Luke 12.4.  but kill the body: these are means to cast body and soul into Hell, 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 forbidden 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 withhold 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 
f Luke 11.52.  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 saviours 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 
g Num. 35.31.  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 than 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 wilfully 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 headlong himself, there is no stay, till he come to the bottom: so in case of transgression, it is easier to keep ourselves from entering desperate courses, than once giving ourselves the reins, to make stop before we come to extremities. Gentiles fell first to Adultery; 
h Rom. 1.14, 26, 28.  from Adultery to Sodomy; from Sodomy, to a Reprobate mind, drawing with it a Legion of other enormities. He that is filthy shall 
i Apoc. 22.11.  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 Chain: 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-sinnes; Covetousness their attendant to nourish them.  
Secondly, Wilfulness in sinning silenceth Conscience, and by degrees extinguisheth it.  
Thirdly, God's judgement on such men's souls, giving up to the swinge of their affections.  
So that they utterly delude their souls, that running headlong 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. 
k jer. 13.23.  Can a blacke-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 Fountain of evil, that it stream not out continual enormities into their lives? and after utmost striving against sin, by Prayer, Fasting, Meditation, etc. yet still 
l Rom. 7.23.  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, 
m Psal. 13.13.  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. wouldst 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 Horseleech and the grave are not more unsatiable, than an impenitents desire to sin. They would live ever, said GREGORY, 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 judgement, 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. 
n Mat. 23.32.  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 
o Gen. 15.16.  was not yet full.  
Use. Where the reason is evident, of the Lords 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 patiented 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. However, 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 
p Rom 1.24, 26.  were given over to the swinge of their brutish affections. And David in a Spirit of prophesy praying Gods utmost vengeance upon his enemies, thus expresseth it: 
q Psal. 69.27.  Add iniquity to their iniquity. The Lord thus threatens to plague contempt of his Word and judgement on jews; that they should 
r Ezech. 24.13.  never be purged from their sin, till they died.  
And consider, First, the persons, whose judgement this is. Secondly, the consequents of the judgement. Thirdly, and manner of inflicting it easily appears.  
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.  
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 than ordinary of hellish torments.  
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 favour from outward blessings, amongst men given over to their own corrupt affections? holden captive of the Devil 
s 2. Tim. 2.26.  to do his will, in Drunkenness, Whoredom, Idolatry, Superstition. What greater evidence of God's wrath can be upon their souls, than this divine Desertion, and delivery over to the power of Satan, to work wickedness with greediness?  
And how should Gods 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 Epicurism, an evidence of God's hate to the wealthiest Glutton.  
On them to the utmost. These once the people highest in God's favour; 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 favour, the heavier vengeance lights on them in case of their unthankfulness and disobedience. Capernaum lift up to heaven 
t Matt. 11.23. , is brought down to the lowest Hell: justly for their rebellion, and abuse of God's high favour: this makes the state of an Apostata more fearful, then of a simple Alien, because his taste was more of God's grace and favour.  
How great are the prerogatives of GOD'S favours, vouchsafed to this Kingdom, liberty of the Gospel, peace in the profession and practice of Piety! such as Adversaries have long envy us: other Churches of God never yet so fully enjoyed: Let us not be highminded, but fear. Every disobedience is in us more heinous; Gods vengeance will be more extreme, if perhaps we prove unthankful and rebellious.  
Use. Let every man observe his specialties in God's favours; use their meditation, to excite to more obedience. Is thy knowledge more? see thy obedience be more also, else shall 
u Luk. 12.47.  thy stripes be more. Is thy wealth greater? see thy 
x 1. Tim. 6.18.  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 judgement, then ours.   
VERS. 17.18. 
But we, Brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.  
Wherefore we would have come unto you, even I PAUL, once and again, but Satan hindered us.  
THe 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, sith 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word intimates a separation, such as Death makes twixt Father and Child: that look what grief a Father sustains 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 
y Act. 20.18, ad 36.  Ephesus, me thinks I see the behaviour 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, 
Vers. 37.  in the hearing, and such relenting wrought they in the people.  
No marvel: First, the dangers wherein they are: Secondly, and 
z Act. 20.28, 29, 30.  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.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 vers. 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 
a 1. Cor. 16.9.  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 itself 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 Lion: persecutions arise, all the power and policy of Hell combine, to detain, 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. 
b 1. Tim. 3.6.  Novices to the place of Pastors; knowing, that as their falls are most dangerous, because they are Ministers; so most easy, because Novilions.  
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 childbearing, without groans and outcries. Our Saviour, than whom the Sun never saw man more peaceable, harmless and inoffensive, scaped not the clamours and oppositions of graceless men in his ministery. 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, 
c Ecclus. 2.1, 2.  when thou interest 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 labour for Humility, though graces be then small, yet as small is experience of infirmity in temptation.  
Secondly, Remissness and temper: though usually beginnings are most fervent, yet as no violent thing is of long continuance; so suddenly is that fervour and heat of devotion slaked. 
Bernard.  And then, as BERNARD, Contrahitur animus, subtrahitur gratia, protrahitur longitudo vitae, deferuescit novitius fervour, ingravescit tepor fastidio sus, blanditur voluptas, fallit securitas, revocat consuetudo.  
Thirdly, diverting 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 preserve it. It comes to pass, said Austin, 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 ourselves; 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, etc.  
This is the pre-eminence of Christian Amity, above all other Friendship whatsoever. 
Augustin.  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 unlooseth. Spiritual Amity nothing dissolveth: no not that which dissolves all others, lack of society:  
Use. So that the outcry of carnal men against the Gospel in this behalf, is groundless love, they say, and good Neighbourhood 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, neighbourly running to the 
d 1. Pet. 4.4.  same excess of Riot? what brotherhood? but as Moses reports of Simeon and Levi, 
e Gen. 49.5.  brotherhood in evil. No other Amity, I dare say, is hindered by the Gospel, than Saint james saith, is enmity against God.  
Endeavoured more abundantly, etc. and with great desire.  
Obser. Gracious affections the more they are opposed, the more fervent they grow, by opposition their fervour is increased: the Spirit suppressed in Elihu, is 
f job. 32.18.  as Wine that hath no vent. The Word in JEREMY, as 
g jer. 20.9.  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 diligency attended.  
Secondly, Afflictions increase Patience; excite to seek the Lord more diligently.  
Thirdly, Even sin itself 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 labours 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; wouldst thou know it from that faith that saves? when 
h Mat. 13.21.  persecution ariseth for the Gospel, such believers go away. There is something like love, that is not love to God's Ministers, and Children: wouldst 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 any thing is to be lost by obedience, rebellion is rather embraced.  
How many Counterfeits, masking under colour of Christianity, are here discovered? 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 
i Acts 11.19.  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, Provocation. Thirdly, Increase. 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.   
VERS. 19.20. 
For what is our hope or joy or Crown of rejoicing? Are not even ye in the presence of our Lord jesus Christ at his Coming?  
For ye are our glory and joy.  
THE 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, etc. 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 styles 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 
k Dan. 12.3.  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 
l 1. Cor. 9.2.  seal of our sending. Secondly, a secondary evidence of our own Renovation.  
Thirdly, a pledge of our sharing in the highest degree of heavenly glory. Therefore said Solomon, 
m Prou. 11.30.  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, than the Minister, that can say: To me and 
n Isai. 8.18.  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 Coming. That is comfortable indeed that steeds us in the Day of judgement. Therefore SALOMON prefers 
o Prou. 11.4.  righteousness to riches, because it more avails in the Day of God's Wrath. PETER 
p 1. Pet. 1.7.  saith, before Gold; because Gold perisheth, faith is found to our praise at the appearing of Christ. SALOMON 
q Ecclus. 12.13, 14.  God's fear, before pleasures, treasures, honours, 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 
r Col. 3.2.  fasten our affections rather upon the things above?  
filii ADAM, genus anarum & ambitiosum, 
Bernard.  said Bernard: Why dote ye so much upon the riches, honours, 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, than 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.   
The end of the second Chapter.   

THE THIRD CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS.  
VERS. 1.2. 
Wherefore when we could no longer forbear, we thought it good to be left at Athens alone,  
And sent TIMOTHEUS our Brother, and Minister of God, and our Fellow-labourer in the Gospel of Christ, to establish you, and to comfort you, concerning your Faith.  
THe 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 Timotheus 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, Timotheus. 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 patiented of all other things, yet is it holily impatient of detaynment from doing good to those it embraceth: 
1. Cor. 13.7.  outward grievances it bears; It's own desires are burdensome, till they be accomplished. David expressing his loving desires to enjoy the Lord in his Ordinances, resembles them to the 
b Psal. 42.1.  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 enviously emulous 
c Psal. 84.3.  of the Sparrows happiness, in approaching the Lords Altar.  
Paul resembles his desire after Galatians restoring, to that of a 
d Gal. 4.19.  woman in travel to be delivered; the pains of travel breed not greater desire to see the man-child borne into the world, than Paul's love in him, till Christ were new form in them.  
It seems the eminence and height of love, rarely exemplified, earnestly to be endeavoured.  
The second property; it prefers, in some cases, another's good before its own: convenient for Paul's comfort had been Timothees 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 
e Gen. 13.9.  temporal good, before it own. Secondly, another's spiritual good before 
f 1. Cor. 8.13.  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 
g 2. Tim. 3.1, 2.  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: Quisque sibi proximus, every man is next Neighbour 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 Neighbours, Nabals answer? They 
h 1. Sam. 25.10, 11.  have Families of their own: should they take and give to strangers? In office of lending, that thought 
i Deut. 15.9.  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 suits, Paul is thought no man for the world: 
k 1. Cor. 6.7.  part with right for peace sake: so may a man part with all that he hath.  
Yet it may be, when their 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, than 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 Brother's conscience: 
l Rom. 14.15.  if thy brother be offended, thou walkest not after charity. Dearer than the Earth, or all the Kingdoms thereof, should be the souls of our Brethren; and ourselves should rather undergo any evil of pain, than occasion our Brethren to one evil of sin.  
Remember who said: Look not every one on his own things only, but to the things of another: Please not ourselves only, but others in things good to edifying.  
Reasons, First, we have herein the imitable example of our blessed Saviour, 
m Phil. 2.5, 6, 7.  emptying himself of his glory, not for his own, but for our benefit; like mind should be in us.  
Secondly, not love of ourselves, 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 than encouragement: Self-love scarcely ever hears well in Scripture.   
VERS. 2. 
And sent TIMOTHEUS, etc.  
FOlloweth 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-labourer. 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 Epithet of Christians.  
There are Ministers, that are not Brethren: Ministers, that are not Labourers: Labourers, that are not Fellow-labourers: Fellow-labourers, but not in the Gospel of Christ: all these was Timothy, and that was his great commendation.  
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 
n 1. Tim. 3.7.  a Novice 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 Labourers; such the Lord plaints the shepherds of Israel, 
o Jsai. 56.10.  to be given to sleeping; to 
p Ezech. 34.2.  feed themselves and not the Flock.  
Thirdly, Labourers, but not Fellow-labourers; whose glory is to be singular, their life is in vain jangling; men 
q 1. Tim. 6.5.  that dote about questions, breeding strife rather than godly edifying.  
Fourthly, there are that join labours, but not in the 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. 
r Matt. 12.25.  Satan is not divided against himself. All these holy properties concurred in TIMOTHY. Ministers thus qualified, are Gods 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 sound teach conversion to another, 
s Psal. 51.13.  it behoveth him, first, have experience of it in himself: He that will sound comfort, 
t 2. Cor. 1.4.  must himself have tasted Gods consolations. In other matters of speculation and morality, unexperienced men may speak plausibly; these they utter as some strange language, that speak not from experience. Secondly, a Minister's duty is not only to teach, but to be an 
u 1. Pet. 5.3.  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, 
x Mar. 6.20.  our authority with the people.  
Secondly, painfulness: so runs the Precept, Be 
y 2. Tim. 4.2.  instant in season, out of season: so was practice of Saints. ISAI 
z Isai. 49.4.  wearied himself and spent his strength. And the saying is, we should be as Candles, spending ourselves to give light to others.  
Thirdly, Love of unity and study of it. Singularity and turbulency must be as far as any thing, from the courses of a Minister. It it noted of Heretics, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loved 
a 2. Pet. 2.10.  to sing their own Song, to go in a strain 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: 
b Ro. 16.17, 18  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, 
c 2. Cor. 13.8.  They can do nothing against the truth, but for it.  
Such Ministers, Such Labourers, 
d Mat. 9.38.  pray GOD to thrust forth into his Harvest. These are the 
e jer. 3.15.  Pastors after Gods own heart, that shall feed you with knowledge and understanding, etc.  
Lack 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 impair 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 labour not? Mentior, if I think not their show of honesty doth more harm with the people, whiles they are idle or ignorant, than the profaneness of others?  
Do they labour, 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 behove you, to pray for Ministers that may be Timothees indeed; Brethren, Labourers, Fellow-labourers in the Gospel of Christ. 
Bernard. in Cant. Serm. 30.  Such Ministers are worth Gold; worthy to eat Gold, saith BERNARD. Da mihi alterum TIMOTHEUM, & ego cibo eum, si vis, etiam auro, & poto balsamo.  
To 'stablish and comfort you concerning your faith.  
The end of sending. Great 
f Cap. 1.3, 6, 7.  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 Mirror of Faith, privy to his weakness, submits to the 
g Rom. 4 11.  use of Circumcision; receives that sign as a seal, that is, a means to confirm his persuasion of justification. 
Hieron.  Petrus mergitur & meretur audire, modicae fidei, etc. 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 
h Luke 22.31.  winnowing to shake out of our hearts. To tell how violently he assaults Gods Children, seems needless: setting before them their past sins, their present infirmities: affrighting with fear of Hell and terrors of judgement, etc. If those things have not befallen us, they may befall us. It will be too late to seek armour in the Day of Conflict.  
Secondly, The World's onsets.  
First, By Persecutions from Aliens, wherein how hard it is for our infirmity to hold out, let the fearful falls of Gods 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 than 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 
i Gal. 5.17.  fight against Grace, sometimes 
k Rom. 7.23.  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 
l job 13.26.  writes bitter things against us; withdraws the sense of his love, 
m Psal. 51.12.  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, etc. are either for Aliens, or Novices in faith. These are come to such perfection, that they now need no more of our ministery 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 endeavour 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 Gods 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 
n Philip 3.14, 15.  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, etc. Ministers are given you, not only to gather you into the Church; but to continue you therein, and 
o Ephes. 4.12, 13  to build you onward to perfection.  
Secondly, careful observance of all God's favours 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 
p 2. Cor. 1.10.  Paul, 
q 1. Sam. 17.37  David, etc.  
Thirdly, Store thyself with knowledge of the Word of God. Make thy memory as the 
r Mat. 13.52.  Storehouse of the wise Scribe, filled with holy sentences of Law and Gospel, that against every temptation thou mayst have what 
s Ephes. 6.17.  to oppose.  
Fourthly, Tie thyself precisely to obedience, & the study of Sanctity. 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 Gods 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 
t 2. Pet. 1.10.  sanctification.   
VERS. 3.4. 
That no man should be moved by these afflictions; for yourselves know that we are appointed thereunto.  
For verily when we were with you, we told you before that we should suffer tribulation, even as it came to pass, and ye know.  
HOw necessary comfort and confirmation was for this people, Paul here preventingly showeth; in respect of the afflictions had befallen him: whereout he knew, Satan would work his own advantage amongst the people. Wherewithal 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 than 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, etc. 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 unassayed 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 stepfather to his children; it is likely, if our ways pleased him, our very enemies should be at peace with us. See jer. 44.  
Secondly, or else it is suggested, there is no providence taking notice of things well or ill done upon earth, at lest 
u Mal. 3.14.  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 Issachars mind, rest is good, etc.  
Use. Arm we ourselves 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 chief in blessings of this life, but, First, in 
x Gal. 6.16.  inward comforts. Secondly, 
y Mar. 10.30.  graces of God's Spirit. Thirdly, heavenly happiness.  
We are thereto appointed. So is the Ordinance of God, that 
z Act. 14.22.  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 
a 2. Thes. 1.5.  argument demonstrative of a judgement 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 eager pursuit of the things that concern his Kingdom. And it is remarkable in the Lords 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 
b Matt. 13.21.  of persecution Hypocrites go away; the 
c Hos. 5.15.  fervour of all gifts and gracious practice is increased in his children.  
Use 1 
d 1. Pet. 4.12.  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 
e Heb. 2.10.  Prince of our salvation, was consecrated by afflictions. 
f Luk. 24.26.  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 
g Rom. 8.17.  fellowship of Christ's Kingdom? There are certain 
h Col. 1.24.  remains of Christ's sufferings reserved for us, sweetened indeed by Christ's Passion, yet unavoidable, of all those that 
i 2. Tim. 3.12.  will live godly in Christ jesus.  
What ever we think, there is no part of a Christians life more uncomfortable, then that which is 
k Luk 6.26.  free from afflictions: we lack that way-marke, to assure us of our walking with a right foot to the Gospel.  
Use 2 Secondly, when thou 
l Ecclus. 2.1.  interest 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, 
m jam. 1.12.  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, 
n 2. Sam. 16.11  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 persuasive 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, 
o 2. Sam. 16.12  and do me some good for this evil. It is past may be, that all afflictions of God's children tend to their 
p Heb. 12.10.  profit, and 
q Rom. 8.28.  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, 
r 1. Cor. 10.13.  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 ultra condiguum; afflicts citra condignum: that persuasion whoso carries, & is acquainted with his foul sins, willingly prays with AUSTIN: Hic ure, hic sica, ut 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 Saviour promising his Disciples peace in him, 
s joh. 16.33. Matt. 10.16, 17 Act. 14.22.  foretells their afflictions in the world.  
For, first, unexpectedness, besides that it makes them more grievous: Secondly, It disaduantageth them also in their armour 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 Saviour 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 interest 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 
t Act. 14.22.  the Cross. Secondly, it is not possible in this life, and that to come, to have 
u Luk. 16.25.  comfort, as Abraham intimates to the damned Glutton. 
Hieronym.  Difficile, imò impossibile est, ut & praesentibus quis & futuris fruatur bonis, ut & hic ventrem, & ibi mentem impleat: ut de delitijs transeat ad delitias.  
Lest the condition seem hard, consider the sweet fruits of bitterest afflictions. First, they are means to 
x 1. Cor. 11.32.  exempt from condemnation. Secondly, to make 
y Heb. 12.11.  partakers of the quiet fruit of righteousness. Thirdly, are attended with their 
z 2. Cor. 1.5.  comforts. Fourthly, 
a 2. Cor. 4.17.  work to us the incomparable crown of glory.   
VERS. 5. 
For this cause when I could no longer forbear, I sent to know your Faith, lest by some means the Tempter have tempted you, and our labour be in vain.  
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 Tempter's malice. Secondly, of their defection.  
To know your Faith.  
Quest. Can 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 
b jer. 17.9.  heart is deceitful; and knew well what our Saviour taught, of some 
c Matt. 13.21.  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 
d 2. Cor. 11.2.  jealousy in Christian love, whereby fearing the worst, they provide to prevent it. Fourthly, he was not ignorant of the danger the 
e Luk. 22.31.  strongest are in from Satan's malice. Fiftly, and knew it no less his duty to labour their confirmation, then to endeavour 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 ministery; and themselves in person eftsoons returned, 
f Act. 14.22, 23  to confirm the Disciples hearts: as knowing, they were given not only to gather the Church, but 
g Eph. 4.12, 13  to build it even to perfection.  
Yea, there are Reasons, why the specialty of our care should be intended to Converts rather than 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 than the state of a No-Church: while it continues a Church, the condition is happier, yet may it possibly become more miserable: upon this ground, Apostasy is far worse than simple Infidelity, because of a simple Infidel there is hope, he may become a Believer: of an Apostata, there is no hope, that he shall 
h Heb. 6.6.  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. Pastor's 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 
i Ephes. 4.13.  to build the Church to perfection? Secondly, suppose we our people so established in the present Truth, that they need no more our 
k 2. Pet. 1.12, 13  admonitions and remembrancing? Thirdly, or can we be ignorant of Satan's wiles, and not take notice how by our 
l Exod. 32.1. Gal. 1.6.  absence he advantageth 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 
m Gal. 6.1.  spiritual and most sanctified amongst Galatians, the Apostle advised to consider, that they also might be tempted: the 
n Luk. 22.31.  Disciples of our Saviour, Satan desired to winnow; yea durst give onset to 
o Matt. 4.  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, etc.  
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 
p 1. Sam. 17.51  Philistims 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 
q 2. Cor. 12.9.  perfects his power in weakness; enabling a weak Novice 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 
r 1. Cor. 10.12.  him that thinks he stands, take heed lest he fall; and what ever our graces be, 
s Rom. 11.20.  yet be not highminded, 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 
t Rom. 16.20.  shall shortly tread down Satan under our feet. But in the meantime, 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 subtilest Papist; so established in Sobriety, all Sanctity, 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 
u Nehem. 13.26  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 ourselves into occasions of evil.  
Thirdly, Priding ourselves in opinion of our strength.  
The Victory is half gotten, when the heart begins to swell with Pride. We may allude to SALOMON: 
x Prou. 16.8.  Pride goes before destruction; & a haughty look before the fall.  
On this ground Paul adviseth, to 
y Gal. 6.1.  restore with meekness those that are fallen through infirmity, considering ourselves 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 false 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 fault. And as Pharisees, though guilty of as great sins, 
z Joh. 8.5.  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, 
a 1. Reg. 22. 2●.  Go and prevail.  
Lest the Tempter had tempted you. The Tempter, an Epithet of 
b Mat. 4.1, 3.  Satan; as some say, in respect of that first tentation; as others, because he hath made it his proper office, and it is his ordinary practice to tempt. Where the question falls in, whether it be the property of Satan only to tempt: understand it not of temptations 
c Gen. 23.1.  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, 
Aquin. part. 1. quaest. 145. art. 2  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 
d jam. 1.13.  concupiscence? our Saviour, Out of the 
e Mat. 15.19. Bernard. in Cantic. Serm. 32.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 
f Mat. 4.3.  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 endeavour 
g jam. 1.13.  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 
h joh. 13.2.  JUDAS 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: 
i Gen. 3.5.  Eat the forbidden fruit; is the suggestion to Eve; Ye shall be as gods, the persuasion. 
k Mat. 4.6.  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 alured rather then terrified: as the evil spirit in the mouth of Ahab's prophets, undertakes to 
l 1. King. 21.21  entice him, by promising prosperous Voyage to Ramoth Gilead.  
Secondly, Sometimes in way of terror; as when by expounding some fearful evil, he labours 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 
m 1. Chro. 21.1.  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 diversly distinguished; first, ex modo. First, Some are immediate, wherein Satan useth no instrument in tempting; as in that of our Saviour. 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 eventu; by their issue; some are effectual, some ineffectual temptations; Effectual, wherein he prevails, more or less. Ineffectual, wherein he prevails not: as in our Saviour, 
n Gen. 39.10.  joseph, etc.  
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. 
Bern. de adventu Serm. 1.  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, labours 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 overrules to their good: yet probably these may be alleged: First, 
o 2. Cor. 12.7.  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 
p jam. 1.12.  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 saviours inference, To 
q Mat. 26.41.  watch & pray, lest we enter into temptation. The parts of the prescript are two. First, Watchfulness, implying, First, expectation of tentation. It is no small advantage given to Satan, to promise ourselves immunity from his assaults; thence is it, that in the conflict we are found unprovided for resistance; 
Tertull. de orat.  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 Saviour 
r Luke 4.13.  for a season: but for a season; to teach us, after one tentation to expect another: and never to be secure of so dangerous and watchful an Adversary. Secondly, Circumspection; diligent heedtaking to ourselves, that we give no occasion of 
s 1. Cor. 7.5.  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, tentation, grace to support in temptation our duty is to pray. 
t 1. Cor. 10.13.  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 armour 
u Ephes. 6.18. Bernard.  gives strength. Gravis equidem nobis est inimici tentatio, sed longè gravior illi oratio nostra.  
Thirdly, To these let be added the complete armour mentioned by the Apostle.  
Fourthly, Observance 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 
x job. 8.44.  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 Tempter's, so many incarnate Devils. A people rise in every place; Pharisees were not more painful 
y Mat. 23.15.  to make Proselytes, than they partners in their excess of riot. 
z Prou. 4.15.  Their sleep departs, except they cause some to fall. Our Saviour stuck not to call 
a Mat. 16.23.  PETER Satan, in that case.  
Quest. How may Satanical temptations be discerned from those of our own concupiscence?  
Answ. I think with Bernard, 
Bern. in Cantic. Serm. 32.  it is scarce possible to put exact difference; neither is it much material to know. This hold for a rule: Whatsoever thought exalteth itself 
b 2. Cor. 10.5.  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 than 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 invitus. Not a Bear or Lion, but a Serpent supplanted our first Parents: a creature not stronger, but more subtle than others. Serpens, 
Bern de duplici Baptismo.  o EVA, decepit te; decepit profectò, 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 herself, complains of deceit, not of constraint. The Serpent 
c Gen. 3.13.  beguiled me, and I did eat.  
Use. So that vainly men attempt excuse of their wilful sins, by deriving their blame from themselves to the Devil.  
Object. The Devil, forsooth, ought them a spite; therefore drew them to Theft, Murder, etc.  
Answ. First, it is hard to say whether in thy particulars, the Devil had any finger. Out of the 
d Mat. 15.19.  heart come evil thoughts, Murders, Blasphemy, etc. as water's issue from their Fountain. 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 than 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 than excuse the sinner unto God: who ever finds a child of God in prayer for pardon, accusing the Devil, and not rather himself? I 
e Psal. 51.4.  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 provoker.  
And our labour 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 attains in sending his Word to any people: to his Name comes glory, what ever are the issues of our ministery. 
f Isai. 55.10, 11  As the Snow and Raine return not empty, but accomplish that whereto he sends them: so is his Word. At least the refractory shall know, there hath been 
g Ezech. 2.5.  a Prophet amongst them.  
Nor in respect of the Apostle. We are unto God a 
h 2. Cor. 2.15.  sweet savour in them that are saved, and in them that perish: he that laboured in vain and spent his strength, 
i Isai. 49.4.  yet knew his labour 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 ministery, all things vain unto us. Therefore Paul feared he had 
k Gal. 4.11.  laboured in vain amongst Galatians, perceiving their begun defection from the Gospel they had received: and, have 
l Gal. 3.4.  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. joh. 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, 
m Heb. 13.22.  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 
n Matt. 24.12.  the love of many waxed cold. Brethren, how many have we seen of excellent beginnings and proceed, yet grown weary of well-doing? And alured with ease, or profits of this life, or affrighted with reproaches, etc. (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 
o 1. Pet. 1.5.  kept by God's power to salvation, like would be our issue. I beseech you therefore, beware how ye 
p 2. Cor. 6.1.  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 any thing of your discreet fervour. No state is more uncomfortable, then that of Apostasy, better never to have known, then 
q 2. Pet. 2.21.  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 
r Revel. 3.15.  lukewarm, worst temper of the soul in devotion. Not good, he saith, to be over-egre; we may 
s Eccl. 7.16.  be just overmuch; 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 favour, and suggestion of unchangeableness of God's love, and the irrevocablenesse 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 
t 2. Pet. 1.10. 2. Tim. 2.21.  evidence of that calling and election, is care to departed from evil? They should remember, that though it be necessary to repent in hope, yet it is dangerous to sin in hope. 
* Bernard. de Annunc. serm. 3.  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 humour, made shipwreck of good conscience, 
u Eccl. 2.3.  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 
x Eccl. 12.13.  vain to the fear of God, believe it without proof. Secondly, in evils, it is safest to learn by other men's, rather than 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 infectiousness 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.  
annex we preservatives against this dangerous evil. First, beware of 
y Psal. 19.13.  presumptuous sins, sins against conscience, and in pride and contempt of God committed. If any shall 
z Deut. 29.19, 20.  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 
a Ephes. 4.30.  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 
b Mal. 3.14, 15.  miss that ease and honour, they aimed at in entering religious courses.   
VERS. 6.7. 
But now when TIMOTHEUS came from you to us, and brought us good tidings of your Faith and Charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you,  
Therefore, Brethren, we were comforted over you in all our affliction and distress, by your Faith.  
HItherto of Timothees 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 observable, 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, Thanksgiving. Fourthly, Prayer, etc.  
Obser. Of your Faith and Charity. The frequent conjunction of these Graces in the Apostles writings, occasions, to observe their undoubtful concurrence in the hearts of Christians. Compare Col. 1.4. Philem. ver. 5. 1. Thes. 1. vers. 3. etc.  

Thom. 1.2. q 65. art. 4.  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, 
Scot in 3. Dist. 36. ad Art. 4.  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 Revealer. 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, 
c Gal. 5.6.  works by love: If there be any that works not by love, Saint james saith, 
d jam. 2.26.  it is a corpse 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 conjunctly 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 
e Luke 18.8.  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, than these last days, of which Christ prophesied a scarcity, 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 Touchstone:  
Thou sayest thou believest Christ died for thy sins. Thou dost 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; 
f Luke 7.47.  and who so hath many sins forgiven, loves much the forgiver, 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 Amity, and a community of Enmity. 
g Psal. 139.21.  God's foes are their foes; Gods friends 
h Psal. 16.2, 3.  their friends. Now, blessed be God, that keeps his hook in the nostrils of his foes; and in a Christian Government, restrains 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 evidencing truth of Charity.  
First, That which they love in Saints, is their Saintship, though there be no other Loadstone of love, nor bond in Nature, nor personal merits, or the Image of God, shining in them, draws affection. Disciples are loved, 
i Mat. 10 42.  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 
k Col. 1.4.  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 itself, whether in noble or base, poor or rich, etc. our affections are thither drawn.  
There is in many a 
l jam. 2.1.  partial and proud love, as james notes it; whether it be sound or not, judge ye. Rich, and Honourable, and men of Fashion, though perhaps inferior in grace, yet have the preferment in our Love, our Society, Conference, Countenance, etc. The meaner sort, whom God perhaps hath made more 
m jam. 2.5.  rich in faith, & more honoured 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 
n Psal. 119.63.  companion of all such as fear God, and keep his Precepts.  
And that ye have good remembrance of us, etc. 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 pre-eminence in our affections, as Paul had with Thessalonians. Christ loved all his own; yet is john singled out with that special Encomium; The 
o joh. 13.23.  Disciple whom he loved. Divines anciently observed a necessary order in loving.  
The tie of affections in this kind is fourfold. 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 Graceless 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 than a Gracious Stranger.  
Secondly, To this succeeds Society and Co-habitation; suppose, in the same Nation, Neighbourhood, Family, 1. Tim. 15.8.  
Thirdly, To these add Personal Merits. In which respect, DAVID'S soul 
p 1. Sam. 18.1.  clave so close to the soul of JONATHAN; a man to whom for care he was so much indebted.  
Fourthly, Common Utility. So must public Persons, Magistrates, Ministers, have preferment in our affections above private Christians. As AQVILA and PRISCILLA laid down 
q Rom. 16.4.  their own necks for PAUL'S safety; they thought of him as David's Servants of their King; His soul 
r 2. Sam. 18.3.  was worth a thousand of theirs. The loss of one Paul to the Church of GOD, is more than of thousands of common Christians.  
Fiftly, 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 Gods own inspirement, to be dear and entire to the Saints of God; and a kind of ambition, to be of more than ordinary esteem amongst God's Children. It should seem to this end, that we might all labour 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, 
s Acts 6.1.  Murmuring that their Widows were neglected in the daily Ministration.  
Now, God forbidden, 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. Name & matter quem aegrotantem novit filium, 
August.  magis fovet & saepiùs amplectitur.  
Yet may we not censure God's Children, as if they broke 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 Loadstone of gracious affections, perhaps in them hath more naeves and blemishes. They make not so straight steps to their feet; perhaps are after a fort 
t 2. Pet. 2.13.  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. 
u 1. Pet. 4.8.  Love covers a multitude of sins.  
Yet may not such be offended, if in such case they see not like manifestation of entyrest love. Austin, 
August. de doct. Christ.  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 behove 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 labour for as much eminence in Grace, as we desire to have in Gods 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. 
a Rom. 10.15.  Their feet are beautiful. The people's dearest things, their 
b Gal. 4.15.  right eyes, their 
c Rom. 16.4.  lives are not thought too dear for them; Examples: LYDIA, and the jailer.  
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 ministery 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That seeing 
d 2. Cor. 6.12, 13  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; Recompense other than words or kind looks, they receive from few. I say as Paul, If 
e 1. Cor. 9.11.  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 Labourers, and live as Loiterers.   
VERS. 7. 
Therefore, Brethren, we were comforted over you in all our affliction and distress, etc.  
THE 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; 
f Philip. 2.2.  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 
g 3. john 4.  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 than the gracious demeanour of his Children.  
I say then as PAUL; 
h Philip. 2.2.  Fulfil 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 any thing, that can yield us half the solace, that the sight of your holy behaviour. Wonder you at it? First, God's Glory, which we hold more precious than 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 
i Heb. 13.17.  encouraged, with more cheerfulness to do our duty. As it even 
k jer. 20.8, 9  kills our spirits, to labour 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. 
l Psal 34.8.  Taste and see how gracious the Lord is. Once try the sweetness 
m Gal. 6.16.  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 Riot, because they know, it is Gall and Wormwood 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 JOAB; 
n 2. Sam. 2.26.  Surely it will be bitterness in the latter end.   
VERS. 8. 
For now we live, if ye stand fast in the Lord.  
THE second effect, life; we live, if ye stand fast. And not otherwise? Life hath divers 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, 
o Rom. 7.9.  he died; but his life was as death, uncomfortable and bitter to him. Envy 
p job 5.2.  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 ourselves for our transgressions; and rest contented with mere civility: crying out of too much niceness, even in Moralities. The Pharisees for this have their 
q Mat. 7.  tax from our Saviour. PAUL 
r Acts 22.3.  tutoured by a Pharisee, hence grew so self-conceited, being most miserable, yet 
s Rom. 7 9  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 Civility 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 Civility. usurers are no thieves in Policy; yet grand thieves in Divinity. 
t Mat 5.22.  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 
u Luke 10.30.  half dead, were Murderers; impair 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 
x Gen. 27.46.  her life bitter unto her. The Israelites by their Idolatry made 
y 1. Kin. 19.4.  ELIAS weary of his life; were therefore Murderers of him. False prophets in EZECHIEL, made 
z Ezech. 13.22.  hearts of righteous sad by their lies; were for that guilty of Murder before God. In a word: impairing of the comfort and joy of heart, which makes life lively, must be censured a degree of Murder. It impairs 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. 
Ampliare praecepta.  The profit of such proceeding is plentiful.  
First, It prevents that, which is the bane of many a soul, flattering ourselves in the miserable and cursed state of Nature; fancying to ourselves 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 rapt with admiration of God's love, as that that considers, 
a Luke 7.47.  how many sins God hath forgiven unto it.   
VERS. 9 
For what thanks can we render again to God for you, for all the joy wherewith we joy for your sakes before our God?  
THE 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, etc. 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. 
b Psal. 84.1.  How amiable are thy dwellings! I cannot express the loveliness of them. 
c Psal. 119.97.  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 Gods children prise the favours 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. 
d Psal. 116.12.  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 favour 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 fervour of his devoutest praises, 
e Psal. 103.1, 2  calling unto his soul, and all within him, to praise the Lord; as if in greatest heat and ardency of affections, he had felt a frosty 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. Remarkable 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 
f 1. Pet. 4.8.  emphasis, exhorts to fervency of love; so many things there are eximious and eminent in love above many other Graces: First, 
g 1. Cor. 13.  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.  

Super Cantica Serm. 83.  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, etc. But in this of love we may reciprocate with God, to relove him is our happiness; woe, if we answer him not, in some measure of reloving affection.  
That forementioned adds 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 
h Gen. 4.5.  Cain.   
VERS. 10. 
Night and day praying exceedingly, that we might see your face, and might perfect that which is lacking in your Faith.  
THe last effect of Timothees tidings in the Apostle, is prayer, amplified by the manner, that it was, First, Assiduous. Secondly, Fervent. 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. 
i Luk. 3.37.  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 than 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 JONATHANS' love: It 
k 2. Sam. 1.26.  was wonderful, passing the love of women. women's judgement is more shallow, therefore their affections strongest; they are the weaker vessels, if we respect their judgement; but their passions, no less than violent. David willing to express the fervour of jonathans' 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 pre-eminence 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 
l Psal. 15.4.  lovely is Virtue clothed with rags, than Dishonesty 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 judgement.  
Use. This once be advised: have 
m Rom. 12.18.  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 
n Gen. 3.15.  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. Reproofs, are gall and wormwood, till 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 
o Psal. 84. & 42.  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. 
p Num. 23.10.  Let my soul die the death of the Righteous. Prayers daily and fervent, are not found in them. 
q Pro. 17.16.  The Fool hath a price put into his hand to get knowledge, but hath no heart: he is loath to weary the Lord with suits.  
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; 
r Gen. 32.6.  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, 
s Rom. 7.18.  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, etc. 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 
t Rom. 10.17.  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 
u Heb. 13.22.  suffer the Word of exhortation from their Pastors; and writing to Rome a plentiful Epistle, yet longs 
x Rom. 1.11.  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 pre-eminence.  
God hath dealt graciously with us in these times, storing us with variety of holy men's labours; 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 than good Sermons. Fear 
y 1. Thes. 5.20.  to despise prophecy, so to addict yourselves to reading, that you 
z Pro. 28.9.  turn your care from hearing the Law; your reading, praying, all things, in that case become abominable.  
Defects of Faith. Can 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 
a 1. Cor 13.9.  knowledge? all gifts, etc. to be in this life made perfect. Petrus mergitur & meretur audire— modicae fidei: 
Hierom.  si in illo modica, in quo magna sit, nescio.  
Defects of Faith are of two sorts. First, 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, 
b Act. 10.14.  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 
c 1. Cor. 13.9.  knowledge of things revealed is much what indistinct, our Faith must be acknowledged implicit and defective.  
Secondly, Assent. In the measure of assenting like defects are evident; in the general how 
d See Psal. 37. & 77.  doubtful and even tremulous is our assent, especially in temptation? For our own particular, there lives not the man so trustful, that believes and doubts not; that viewing his imperfections, is not forced to cry out, 
e Mar. 9.24.  Lord, help mine unbelief.  
Thirdly, Adherence. There is easily apprehended by a 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 Truth's sake, and 
f Act. 11.23.  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 undoubtfulnesse for the matter of their own salvation, but have presently remembered that in the proverb, Empty 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 
Hieron.  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 ourselves, when we begin to halt betwixt God and Baal, even for verbal persecutions? how fear we not our earths-quaking, when that 
g Matt. 26.70.  Rock of Faith is shaken with one blast of temptation?  
But suppose thy present wants none; yet possibly they may be. 
h Gal. 6.1.  Thou mayst be tempted. ABRAHAM the mirror of Faith, had his fault by partial Infidelity.  
Peter in the strength of Faith walks safely on the Sea, but at the sight of a storm 
i Matt. 14.30, 31.  begins to sink, and deserves to hear, Oh thou of little Faith! What betides any one, may betide every one; let us not be highminded, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrestled with doubtings; It was their happiness that they so wrestled, and finally 
k 1. joh. 5.4.  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 disclaimed, perfection in believing. Thou sayest, thou believest undoubtfully Christ died for thy sins. Thou dost well, if thou dost it. But fear, lest thy faith in the issue prove no better than presumption. Behold, men of as great obedience, more knowledge and conscience wrestle with doubtings: thou that hast no care to know God, nor departed from evil, professest undoubtful assurance of God's love in Christ: qua fide. Papists tell us of a kind of Faith, which they call Privilegiatam, 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 
l 2. Pet. 3.18.  to grow in grace and in the knowledge of our Lord and Saviour. First, 
m Mar. 9.24.  pray with the blind man, Lord, help mine unbelief: with the Disciples, 
n Luk. 17.5.  Oh Lord, increase our Faith. Secondly, and 
o 1. Pet. 2.1.  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 
p Amos 8.11, 12.  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; 
q King. 20.11.  Let not him that girds on his armour 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.   
VERS. 11. 
Now God himself, even our Father, and our LORD JESUS CHRIST, direct our way unto you.  
And the Lord make you to increase and abound in love one towards another and towards all men, even as we do towards you;  
To the end be may establish your hearts unblamable in holiness before God, even our Father, at the Coming of our Lord jesus Christ with all his Saints.  
WE have here the practice of what was professed; an earnest and devout Prayer, wherinto 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, etc. In ancient Divinity the inference was fluent; sith Christ partakes equally with his Father in the honour of invocation, 
Athanas serm. 3. contra Arian.  therefore also in divine Essence. The honour 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 Saviour? 
r john 1.3.  By him all things; without him nothing was made: 
s Heb. 1.3.  he bears up all things by the Word of his Power; is therefore God with the Father, blessed for ever.  
Use. Build we ourselves in this Article, against all Cavils 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 thee? by right of Creation, God hath absolute power over his creature, to enjoin it any thing to be done or suffered; the creatures, because creatures, stand bound to subjection. Nothing was supererogatory in our Saviour, nor therefore satisfactory for us, in case these Heretics be teachers of Truth; that Christ is a mere creature.  
Secondly, Neither could we believe, any thing he did or suffered to be satisfactory to God's justice. The offence 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 
t Heb. 9.14. 1. john 1.7.  his Deity giving virtue to his Sacrifice.  
Thirdly, Besides, it belongs to the Mediator, not 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 itself become an Arrian; 
Hieron.  the Patriarch of that Heresy God took away by a remarkable vengeance. The famous Council of Nice cursed to Hell the Blasphemy it contained. Can 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 Arrianisme; if to no other issue, yet to make our Church and Religion odious: sith 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 Anointed, 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 Gods 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 
u Rom. 1.10.  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 
x Act. 16.6, 7.  ends intended whereon Popish Pilgrimages and such like dotages are founded: but, Secondly, as much to our calling, that we run not into praecipitia. Protection is promised us, while 
y Psal. 91.11.  we are in our ways. Suppose thus: when first, some work of our calling leads us; Secondly, or 
z Gen. 12.10.  necessity; Thirdly, or such like occasion and opportunity calls us from our station. In a word, when we can say, Digitus Dei est hic: Gods finger is our Mercury to point us out our way.  
Use 1 I say then, as JAMES; 
a jam. 4.13.  Go to now, ye that say, To day or to morrow we will go into such a City, etc. 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 to morrow? or how can ye promise yourselves prosperity or protection, where God's direction is neglected?  
Not less blameworthy 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 Saviour, neither in 
b joh. 4.21, 23.  jerusalem, nor in that Mountain men should worship God, but the true Worshippers should worship him in Spirit and Truth; and 
c 1. Tim. 2.8. De Hierosolymis & de Britannian aequaliter patet aula coelestis, Hieron. ad Paulum. de institut. Monachi.  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 Centre; God is every where 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. 
d Gen. 34.2.  Dinah her judgement 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 Gods call be our Lodestar; His hand as the Cloud to Israel; to move or pause according as it gives direction.   
VERS. 12. 
And the Lord make you to increase and abound in love, etc.  
THE 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 
e 1. Cor. 1.10, 11  unity upon the Corinthians, 
f 2. Thess. 3.10, 11.  labour to Thessalonians. Secondly, Special excellency of the duty; Rather 
g 1. Cor. 14.1. &  prophecy then tongues: rather 
h 12.31.  charity than 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, 
* Mat. 22.39.  Love thy Neighbour; whether he be so by co-habitation, or friendly affection, or Grace, or Nature; There is none but in one of these degrees is Neighbour unto us. David indeed professeth 
i Psal. 139.21.  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 
k 1. Sam. 16.1.  SAMVEL for SAUL, 
l Rom. 9.2, 3.  PAUL for the jews, there may seem some error, but it is, error amoris: 
m Luk. 19.41.  Christ weeps over jerusalem.  
If any should be excluded, most probably our own or God's enemies; for personal enemies, the Precept is direct; 
n Mat. 5.44.  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 
o Luk. 23.34.  Christ for Jews crucifying and blaspheming. 
p Acts 7.60.  STEPHEN for his enemy's stoning him to death.  
Use. Pharisaical love is detected hereby, to be nothing less than Christian; so limited by them to Neighbours in affection.  
First, Enmity they professed to enemies. Love they limited to friends only. Their Sectaries still remain amongst seeming Christians. First, yet saith our Saviour; Our 
q Mat. 5.45.  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 
r Luk. 6.32, 33.  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 than their Neighbours by cohabitation, such was Sodomites love; The 
s Gen. 19.9.  name of a stranger was odious unto them. Amongst Israelites the Lord assigns them 
t Exod. 23.9.  to care, no less than Widows and Fatherless. And though we yet know not by experience the heart of a stranger, yet we know not what we may do. 
u Heb. 13.3.  We are yet in the body; It may be our lot, as of ancient Saints, to 
x Heb. 11.37.  wander up and down destitute, and to live in exile.  
Thirdly, What should I speak of those whose love scarce ever looks out of their own doors? right Nabals in their greatest abundance. Christians may we call these so scanted in their Charity? Charity is a 
y Prou. 5.16.  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. By being 
z 1. Tim. 12.  types, we prevent contempt. The Scribes could not 
a Mat. 7.29.  teach with authority, in likelihood therefore, because they bond heavy burdens for others shoulders, 
b Mat. 23.4.  moved them not with the least of their fingers.  
Secondly, Yea, holiest duties grow loathsome; as the 
c 1. Sam. 2.17.  people abhorred the Sacrifices, through the lewd lives of the Priests.  
Thirdly, And our selves become 
d 1. Cor. 9.27.  Castaways, having preached to others, with some furtherance of their Salvation: As Noah's Shipwrights built the Ark, themselves perishing in the Deluge.  
Use. Now, LORD, 
e Deut. 33.8.  let thy Thummim and thy urim be upon thy holy ones: that we may all endeavour 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 
f Mat. 23.3.  wisdom prescribed by our Saviour, is rare in our people; Validior est operis quàm oris vox; and plus movent 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 
g Dan. 12.3.  recompense eminent. As much more intolerable their 
h Mat. 23.  damnation, in case they blemish and prejudice the holy Doctrine by their lewd conversation.  
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 
i Phil. 2.15.  shine as Lights in the midst of a crooked Generation, 
k Tit. 2.10.  to adorn the Gospel, and 
l 1. Pet. 2.12.  to win aliens to love of the truth by blameless conversation. It is usual with people, to note Moats 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 false hurt as fulmina, yet yours as grandines. And what avails it to prescribe to children, or to correct their disobedience, whiles yourselves practise, what you condemn and chasten in them; neglect doing of what you prescribe them?   
VERS. 13. 
To the end he may establish your hearts unblamable in holiness.  
THE 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 unblamable holiness.  
Obser. The points are two. First, There is no stableness of Grace severed from Charity. Conceive, there are Graces transeunt; as there are others permanent. There is a 
m Mat. 13.21.  temporary, as well as an impregnable faith. To reprobate revolts is granted illumination, 
n Heb. 16.4, 5.  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 form to a virtuous subsistence by love? Saith not the Apostle the same? Knowledge of the truth they received, but not 
o 2. Thess. 2.10.  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 
p Heb. 6.9, 10.  work and labour of love.  
Obser. To this adjoin the next point couched in the Text. Holiness, unblamable holiness issues out of love; and the best means to preserve the heart and life unblamable in holiness, is to store it with love. Therefore said PAUL, 
q Rom. 13.9.10  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 restrains 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 neighbour, makes careful to preserve his honour, life, goods, fearful to impair 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, than 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 Grace's 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 unblamable in his holy course of obedience? What misery like this to a Child of God, but in particulars to be 
r Rom. 7.23.  captived to the Law of sin? Wouldst thou live unblamable? store thy soul with love. When love fails, obedience, all holy duty fails.  
The Angel of Ephesus 
s Revel. 2.5, 6.  slakes in his love. See how remiss and dissolute he grows in the mainest 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 
t 1. Pet. 3.7. 1. Tim. 2.9. jam. 1.19, 20.  interrupts our Prayers, the weightiest of Christian Offices.  
Means of increasing. Pray 
u Eph. 3.18, 19  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 deservedst thou at God's hand? he loved thee freely. He is an enemy? When we were 
x Rom. 5.6, 10.  enemies, we were reconciled to God. Impious. Christ died for the ungodly. Unthankful? thou more to God. Provoking? God also is provoked every day, and yet 
y Lam. 3.23.  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, Empty 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 ourselves. And of the first general part of the Epistle exhorting to Constancy and perseverance in faith, thus far.   
The end of the third Chapter.   

THE FOURTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS.  
VERS. 1.2. 
Furthermore than we beseech you, Brethren, and exhort you by the Lord jesus, that as ye have received of us, how ye ought to walks, and to please God, so ye would abound more and more.  
For ye know what Commandments we gave you by the LORD JESUS.  
HItherto 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 close of the Epistle, Cham 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, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Minister's task is an endless task; there is still in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; something left him to do. Hath he planted knowledge? besides, that it is true of all men; they know but in part, 
a john 13.17.  practice must be urged. Is their practice approovable? perseverance must be pressed. Continue they in well-doing? he must urge their progress: that not without cause the Minister's toil is paralleled with that of the 
b 1. Cor. 3.9.  Husbandman; so still is the end of one task the beginning of another. To 
c jer. 4.3.  break up the fallow ground of our people's hearts, that it may be fitted to receive the precious seed, what labour requires it? after the seed sown, there may 
d Mat. 13.25.  grow tars, sleep we never so little; and there must be 
e 1. Cor. 3.6.  watering of that we have planted, as of Egypt from Nilus.  
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 peoples. How much ado have we to hold what we have received? much more to hale on our slow-backe 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 ourselves, let us not doubt but our people are acquainted withal. And we cannot be ignorant, how nearly it concerns us to see to our peoples, as to our own safety; in case they perish through our negligence, to us they perish; and we are 
f Ezech. 3.20.  answerable for their blood.  
We beseech, etc. The manner of propounding; in love and meekness; as Philem. 8.9. Apostles sometimes deal more peremptorily; charging duties upon the people with gravest adjurations, 2 Tim. 4.1. 1. Thess. 5.27.  
The direction thus conceive. First, persons. Secondly, states of persons. Thirdly, parts of the ministery must be distinguished. First, some are of that temper, that meek dealing makes the more refractory; 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 extravagancies: 
g 2. Thes. 3.6.  Brethren walk inordinately. In such case God himself 
h Job 13.26.  writes bitter things against them; and we know how peremptory 
i 2. Thes. 3.12, 14.  Paul's proceed are.  
Thirdly, there are parts of our office, which the meekest temper best beseems; suppose instruction and exhortation. Reproofs of open sins, PAUL will have so carried, that 
k 1. Tim. 5.20.  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 ministery.  
Obser. That ye abound more. The matter of the exhortation; to abound. In Grace we may not rest contented with competency, but must labour for abundance; 
l Ephe. 3.19.  to be filled with all fullness of God. 
m Phil. 1.11.  Filled with the fruits of righteousness; 
n Col. 1.19.  with the knowledge of God's will, etc. In things earthly, 
o Heb. 13.5.  contentment is required with what is present; In Grace, a holy covetousness, and unsatiableness of desiring, is warranted unto us.  
Reasons, First, it's the plenty of Grace, that makes us not 
p 2. Pet. 1.8.  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 unsatiable, as the grave: in Grace, every little, never so little, a mere nothing is thought sufficient: men you may well think, that never 
q 1. Pet. 2.3.  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 covetously seek for: means furthering to attainment.  
First, in greatest measures carry lovely conceit; God 
r jam. 4.6.  resisteth the proud, adds Grace to the humble.  
Secondly, use gifts to the glory of the bestower, and good of brethren: 
s Mat. 25.29.  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 
t Phil. 3.13.  to have attained: thought it his perfection, to acknowledge imperfection, and to strive towards the mark. There is in this life quaedam, ut ita dixerim, imperfecta perfectio: BERNARD. But 〈◊〉 imperfecta. 
* August. count 2. epist. Pelag. lib. 3. cap. 7.  Sicut possimus dicere perfectum esse vi●●●em, cuius bene promonetur accessio, quamnis non perficiatur intentio, nisi fuerit facta preventio.  
Use. What ever Perfectists dream, let us, as many as are perfect, walk by this rule, and thus think: 
* Bernard. de sanct. Andrea ser. 1.  Ascendendo, non volando, attingitur summit as scalae. Proficiency is comfortable, and a pledge that the Lord will perfect what he hath begun.  
Available furtherances of care to proceed, are: First, Learn 
u Philip. 3.  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 than with underlings in Grace: we usually think highly of ourselves, because we see many, in many things, come short of our measures; therefore seeming to ourselves half Angels, because we are not as some others, half devils. Our knowledge is thought superabundant, because more than that of forefathers, etc. Whereas first our means are more, secondly, our standing longer; and we may well presume, God 
x Luk. 12.48.  looks for more, where he commits more: rather set before us the most eminent among Saints, as God's Spirit directs us. In faith 
y Rom. 4.12.  Abraham, In patience, 
z jam. 5.11.  JOB; mirrors in these virtues, are made our patterns: no example oftener propounded, than that transcendent of our Saviour.  
Ye have received how; and know the Commandments. Reason's 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, joh. 13.17. First, because omissions are in that case most heinous. To him 
a jam. 4 17.  that knows to do well, and doth it not, to him it is sin. So to him also that omits of ignorance; but specially 
b joh. 9 41.  to him that knows: Secondly, the punishment more grievous. Impenitent negligents, whether of ignorance or knowledge, are damned. Yet mitiùs ardebunt, 
c Luk. 12.47, 48  that of ignorance neglect duty; then those that sin of knowledge.  
Use. Our care must be the greater, to join 
d 2. Pet 1.5.  to faith, virtue, to knowledge holy practice. The days foretold by Esay, are come on us, through God's great mercy; the 
e Isai. 11.9.  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. 
f 1. joh. 2.4.  He knows not God, that keeps not his Commandments.  
Secondly, the issue of unfruitful knowledge, is 
g Rom. 1.21.  grosser ignorance, and infatuation. Thirdly, of all sins burdensome, none more than those of knowledge, when God is once pleased to arraign the conscience: There is left 
h joh. 15.22.  no cloak 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 
i joh. 7.17.  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.  
Fiftly, Seeing sins are of most difficult pardon; having in them a spice almost of presumption. The plea for pardon of jews made by our Saviour, is made favourable by this circumstance, they 
k Luk. 23.34.  knew not what they did. This reason there was of God's mercy to PAUL'S blasphemy and persecution; that 
l 1. Tim. 1.13.  he did it ignorantly. Sins of knowledge are not uncapable of pardon: there were sacrifices of atonement 
m levit. 5.  for sins willingly committed. Yet is the forgiveness of difficult procurement and assurance.   
VERS. 3. 
For this it the will of God, even your sanctification—  
THe 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, Conformity of our nature, to the nature of God. Secondly, Conformity of our actions to the will of God. Of the first speaks Peter; styling it 
n 2. Pet. 1.4.  the participation of the Divine Nature: by analogical resemblance of qualities; when we are patiented, merciful, just, holy, pure, as our God is pure: it is usually made to comprehend, First, 
o 2 Cor. 7.1.  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 every where urged upon us. First, we have here signification of the will of God, Emphatically to be understood. Secondly, 
p 2. Pet. 1.4.  Promises many and excellent given us to this end; as that God will be a 
q 2. Cor. 6.16, 17, 18.  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 favours of God; election, redemption, justification, adoption. Fourthly, the issue and reward promised, 
r Rom. 6.22.  life eternal. Fiftly, and that nothing may be wanting to our excitement, we are remembered, that 
s Heb. 12.14.  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 endeavour of it? how true is it of our times, that the Prophet complained; he that walketh uprightly, makes himself a prey, a reproach, and byword to the generation of Esau. Should not the Lord be avenged of such a nation as this? Marvelous 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 Gods children: and whoso persists alien from the life and affection of Saints; Saint john doubts not to say of him, 
t 1. joh. 3.8.  He is of the devil.  
Let us, having so many and so excellent promises, be exhorted to 
u 2. Cor. 7.1.  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 endeavoured.  
Obser. So should the significations of Gods 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 Gods 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 ourselves 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 own 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, 
x Luk. 6.35.  to lend freely; no reason the borrower should have benefit by their money, they none by his labour. But if Christ say, Lend freely, it is safest to captivate thy thoughts to the obedience of Christ. 
y Rom. 12.2.  Prove 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, 
z Mal. 3.14.  What profit is it to serve the Lord? First, It is enough we have conscientiam rectè factorum. Secondly, yet true it is, no man serves God for nought. Thirdly, and why should it not suffice us, that the Lord wills and commands it? when as in his impositions he intends, 
a job. 22.2.  not his, but our benefit. Ita enim voluit Deus sibi ab Homine seruiri, ut eâ servitute non Deus, sed homo seruiens invaretur, LOMBARD.   
VERS. 3, 4, 5. 
— That you should abstain from fornication.  
That every one of you should know how to possess his vessel in holiness and honour.  
And not in the lust of concupiscence, even as the Gentiles which know not God.  
THe 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 ministery: 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 than 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, Abstain from fornication. Secondly, the means; Know to possess your vessel, etc. Thirdly, Reason. Vers. 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 
b Matt. 5.28.  heart, by inordinate desire. Secondly, or in the 
c 2. Pet. 2.14.  eye, by wanton and lascivious looks. Thirdly, or in the 
d Ephe. 4.29. & 5.3.  tongue, by filthy and rotten speech. Fourthly, or in the act, by doing 
e Gen. 39.9.  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 leviora delicta, and, as Papists call them, venial sins. A trick of youth, say our Youths, of that which brought in the 
f Gen. 6.  flood upon the world of the ungodly, fire and brimstone 
g & 19  upon Sodom, 
h Num. 25.  pestilence upon Israel, etc.  
Our wisdom shall be to notice the odious foulness thereof, that, if it be possible, Conscience of the sinners may be more remorseful, 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 
i 1. Cor. 6.18.  against the body, depriving it of that great honour 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 
k Vers. 15.19.  Sacrilege, Profaneness, Dismembering the body of Christ; draws with it Thefts, Murders, what not? Thirdly, they say also, sins are most pernicious, that are most delightsome; because the affections are most taken, and straightest detained by them: therefore perhaps Solomon said of the Harlot, her 
l Eccles. 7.26.  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 judgements threatened, shows it heinous above the ordinary. Waste of 
m job 31.12.  goods, blemish of 
n Pro. 6.33.  Name, rottenness of bones, 
o Hos. 4.11.  hardness of heart, etc. plagues of all sorts threatened to deter us. Fiftly, executions have been grievous; on Sodomites, old World, Israelites; of whom, said the Apostle, there fell in one day for this sin, 
p 1. Cor. 10.8.  three and twenty thousand. I say then as PAUL, Fly Fornication.   
VERS. 4. 
That every of you should knew, etc.  
whether 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.  
Every one of you. In moral duties no man hath exemption. 
q Revel. 20.12.  Great and small stand to be judged; every man is countable for his sins: 
r 2. Cor. 5.10.  rewarded according to his deeds, whether they be good or evil. For the particular in the Text. The 
s Deut. 17.17.  King may not multiply wives, no not to continue succession; much less Strumpets to glut unsatiable lust. 
t Ephes. 5.5.  No Whoremonger or unclean person hath any inheritance in the Kingdom of Christ and of God.  
Object. Yet Patriarches, they say, without check multiplied Wives and Concubines.  
Answ. 
August.  First, Some are of opinion, they had their special dispensation, to this end, that they might multiply the holy Seed.  
Secondly, The rule of 
* Ber. de praecep. & dispensat.  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, familiar Dei consilium accepisse. For us, we are sure the rule holds general, every man is bound by this precept of Chastity.  
There were in Augustine'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 verè sexus nostri dignitas hanc sustinebit iniuriam, ut cum alijs socminis praeter uxores siquid admittimus, in luendis poenis mulieribus comparemur! Why not, saith Austin? Yea, why not rather? sith 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 
u jam. 4.4.  JAMES, Ye Adulterers and Adulteresses, stops the mouths of all such idle and impious Distinguishers.  
Our times have also forged Dispensations. What men's judgement 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 
x Psal. 119.9.  young men be bound to reform their ways by the Law of God: if they 
y Lament. 3.27.  must bear the yoke in youth; if the jollity of that Age shall be 
z Eccl. 11.9.  brought to judgement; let such tremble to hearten themselves in such sins as exclude from Heaven, and give 
a Revel. 21.8.  portion with Hypocrites, in the Lake that burns for ever. 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, etc. 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, 
b 2. Pet. 1.5.  knowledge; as I conceive him, skill in the exercise of Christian Virtues. Paul in a particular, makes it a point of 
c Phil. 4.12.  mystical knowledge; to carry himself equally, and with even hand in all Estates.  
In Prayer, he would intimate wonderful skill required; and not learned but of an 
d Rom. 8.26.  heavenly Schoolmaster. That knew the Disciples well, and therefore it is their Petition, 
e Luke 11.1.  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 wavers: 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 shipwreck? 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 Idiot and idle Fool, to be a hearer; to hear as we ought, requires skill more than 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 
f Isai. 66.2.  tremble at the Word of God; when matter of grief, they 
g Neh. 8.9  may mourn; when matter of comfort, rejoice, etc. 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 Craftsmaster, that hath not served a seven years Apprenticeship; yet to the exactest skill of Christianity, seven hours, yea, moments are thought sufficient.  
Surely, if any where, here that hath place that the great Physician once spoke, Ars longa; vita brevis.  
Compendiums they have framed to themselves here, as in other Sciences: To love God above all, our Neighbour as ourselves; This is 
h Mat. 7.12.  the Law and the Prophets. To fear God and keep his Commandments, 
i Eccl. 12.13.  this is the whole of man. But foolish men, that consider not the infinite particulars which these comprise! And that it is the least half of a Christian 
k john 13.17.  to know, though exactly, the heads of Duty.  
To love God, compriseth his worship, outward, inward; 
l 1. john 5.3.  keeping of all and every his Commandments. To love our Neighbour, exercise of 
m 1. Cor. 13.4, 5  Patience, Kindness, 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 than 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 
n Psal. 119.18.  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 quicksighted, 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 
o 1. Cor. 14.15.  understanding, with 
p 2. Chron. 6.29.  feeling of wants, with 
q jam. 1.6.  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, etc. 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 than ordinary; that once evinced, I hope those outcries against overmuch teaching, will cease: for suppose, you know all we are able to teach you, for substance of faith and practice; yet to learn skilful practice of them, the wisest amongst us may not blush to go to school.  
To possess his Vessel in holiness and honour. 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, 
* August. count julian. Pelagian. lib. 4. cap. 10. & lib. 5. cap. 7.  the Wife; the Woman or wife is the 
r 1. Pet. 3.7.  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. Austin 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 
s Heb. 15.4.  is undefiled: by what chinks creeps in this infection of Nature? Saint Austin answers, that howsoever the use of the marriage bed be, for the substance of the act, undefiled, yet may impurity insinuate itself, through intemperance and overmuch fervour of delight. Truth is, there is as well Conjugal, as Virginal chastity; which stands, not only in keeping our faith inviolate 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; 
t 1. Cor. 7.9.  burning lusts are commanded to be remedied; but so speaks he fittingly to reform opinions corrupt and monstrous; that to the 
u 1. Cor. 6.13.  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. Honour of the body, stands in two things: First, 
x Col. 2.23.  Health and cheerfulness. Secondly, dedication of it to the holy Ghost, as 
y 1. Cor. 6.19.  a Temple for him to dwell in; and an 
z Rom. 6.13.  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. 
a 1. Cor. 6.20.  Glorify God in your bodies and souls: they are both the Lords; 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. Fiftly, parts of Christ's purchase. How can we think it free to abuse them to his dishonour?  
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 Idoll-feasts and sacrifices; so they reserved their hearts and consciences unto God. Our people, in like cases are alike indifferent. Talk they may merrily, that is filthily; so they think no harm: though even of Idle words, our Saviour said, we are countable. 
Bernard. Epist. 1  Quod si de ot ioso, quantò districtiùs de verbo mendaci, mordaci & iniurioso, de elato vel lascivo, de adulatorio aut detractorio iudicabuntur?  
It remains to point at the rules of A●te in this kind available. First, diligent guard of senses, especially 
b job 31.1. Ambros. de joseph. Patriarch. cap. 5.  the eyes; the first darts of lust are of the eyes: The second of words. 
c Pro. 2●. 33. Gen 19.6, 7.  Thine eye shall look upon strange women, and thy heart shall utter lewd things.  
Secondly, fly society of adulterous wantoness. 
d Pro. 5.8.  Come not near the door of her house. 
e Gen. 39.10.  JOSEPH hearkens not to his Mistress, to be in her company.  
Thirdly, sober use of meats and drinks; 
f Ezech. 16.49.  fullness of bread occasioned that height of uncleanness in Sodomites.  
Fourthly, faithful and industrious employment of our honest vocations. David's 
g 1. Sam. 11.2.  idleness seems the first occasion of his lust. And in Sodom was abundance of uncleanness, by means of 
h Ezech. 16.49  abundance of idleness.  
Fiftly, Prayer to God, whose gift it is; his 
i 1. Cor. 7.7.  special gift, especially in single life.  
Sixtly, diligent heedtaking to occasions, that in experience we have observed to be the bellows of Concupiscence.  
seventhly, if none of these serve to preserve virginal Chastity, a comfortable remedy God hath provided. To 
k 1. Cor. 7.2.  avoid Fornication, let every man have his own wife. He is a Monster in lust, whom that remedy reforms not.   
VERS. 5. 
Not in the lust of Concupiscence, as the Gentiles which know not God.  
NOt 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, than 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 ardency and burning heat of such desires; which Paul elsewhere calls 
l Rom. 1.27.  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 ardency of lust; and almost to intimate, they cannot unremedied 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. Unlawful 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 josuah, for Moses; in 
m Num. 12.1.  Aaron and Miriam, against him: but passionate spitefulness, such as in Cain; in Haman, 
n Hest. 5.13.  that grew sick of envy, is not common in Saints. Lascivious and wanton lusts have their stir perhaps in the most holy: but passionate lusts, such as we read of 
o 2. Sam. 13.2.  Ammon, are not ordinary with them. When we were in the flesh, 
p Rom. 7.5.  the passions of Concupiscence wrought in our members. Now we are in Christ, 
q Gal. 5.14.  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 
r Gen. 19.9.  more enraged by Lot his meekest admonitions. Thirdly, Passions are restless, and fill with discontentment till they break out into executions; as in Achab, Haman, Ammon, Cain, etc.  
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 
s Gal. 5.24.  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, etc. 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 
t Matth. 23.35  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 learned 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 practised 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 dishonour 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 practised 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: 
u Deut. 12.30.  Not to do to the Lord their God so as Heathens to their gods. 
x jere. 10.2, 3.  Not to learn the way of the Heathen, to be afraid of the signs of heaven: to Christians, not to be distrustfully 
y Mat. 6.31, 32  careful for things of this life, because it is Heathenish; in a word, 
z Ephe. 4.17.  not to walk as Gentiles walk, in vanity of their minds, etc.  
Is there nothing wherein Christians may hold semblance with Heathens? Excellent things are written of Heathens, Temperance, justice, Honour of Parents, Conscience of oaths, etc. 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. 
a Rom. 4.2, 14.  Gentiles do by nature the things of the Law. 
b Act. 28.2.  Barbarians were kind to Strangers distressed. 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 
c 1. Cor. 5.1.  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 any thing commendable an Heathen should go before him.  
A second sort of actions in them, were evil by circumstance. They mourned for their dead; that is not unlawful: but their mourning was without moderation; that was evil in them. Here our rule is: The faulty circumstances must be avoided: the things themselves may be practised. To mourn for the dead, no piety forbids. 
d Gen. 23.2.  Abraham mourned for Sarah, Isaac for Abraham, 
e joh. 11.35.  Christ for Lazarus. But to mourn immoderately, as men without hope, is Heathenish; in no sort beseeming Christians.  
Whether to this head may be referred other their actions, is questionable. 
* Example.  Sundry things are noted in their practice, wherewith the Lord upbraids his people, that Heathens exceeded. 
f jere. 2.11.  No nation hath forsaken their gods. Israel hath forsaken me. 
g Mal. 3.8.  No nation hath spoiled their gods. Israelites rob their JEHOVAH of tithes & offerings: of these thus think: There is a kind of obliqne imitation prescribed, not much unlike what our Saviour enjoins touching the unjust Steward; whose wisdom he commends to us to imitate, not in the particular. The rule is this: the same things may be done, but applied to other obeicts. Gentiles held constant to their ancient Idols. Shall Christians do so to Idols? No. But let it shame Christians, not to cleave as close to the living God, as Gentiles did to dumb Idols. Gentiles made conscience of sacrilege; would not withdraw maintenance consecrated to service of Idols. Are Christians bound to contribute to Idolatry? God forbidden. But it is the shame of Christians, to rob God of his portion, when Heathens made conscience of sacrilege.  
Lastly, there were of their actions toto genere malae; and, as they are styled, abominations. Of these the rule holds universal. God's people in them may hold no correspondence: their evils must be so much the more detested, because in use amongst Heathens. See Deut. 18.9. These abominations caused the Lord to abhor the Heathen; and for these things so loathsome, the land spewed out her Inhabitants.  
These distinctions I thought not impertinent to propound, as limitations to the Apostles ground; the rather, for that I see sundry men overcarried in their zeal against Gentilism, & Idolatry; so far as to think they may do nothing in the worship of God, which is in practice of Idolaters: which ground universally holden true, see how many absurdities follow. The Priests of Baal offered sacrifice to Baal; might not Elias therefore offer sacrifice to the God of Israel? The Idolatrous Israelites prayed to their Idols; may not Gods people therefore pray to their God? They worship their Idols in Temples: may not we in Temples do service to our God? This rule held of such indifferents: Their actions Idolatrous, as they are Idolatrous, we may not do. Idem may do in infinite particulars, though not ita. Heathenish practices, quâ heathenish, are unbeseeming Christians.  
Use. The more damnable is their continuance amongst Christians, after so many publishing of the Lords prohibitions. Stargazing, & such like observations of the signs of heaven, God charged his people to beware of: how frequent are they amongst Christians? Insomuch that to Stars is ascribed disposing of all their attempts, actions, accidents. If any accursed death betide their children, if any ungracious courses taken by them, they were borne, they say, in an ill hour, under an ill Planet: almost all their misadventures, imputed to Stars and Planets ruling, as they think, in the Nativity. What Stars ruled, I wonder, in the birth of Esau and jacob? both borne almost in the same instant of time; yet how different in their manners, courses of life, events? Truth is, Parents usually are the evil Planets, either neglecting their holy education, or baning their youth with ungracious examples.  
A charge God gave, none should observe flying of birds, or any such like superstitious contingencies. How frequent are such superstitious notices amongst our people! A Hare may not cross them, but it bodes ill fortune; nor the salt fall towards them, but some mishap is conceited near them: What should I speak of Charms and Sorceries, and such like devilish superstition? For these did Canaan vomit out her inhabitants; we hear, but fear not, nor tremble to do alike presumptuously. I would we were only like heathens, and did not far exceed them in sundry abominations. Truly may be said of many, that the Lord speaks of Israel; we have 
h Ezech. 16.51  justified the heathen; and they may seem righteous in comparison of us. What Paul speaks in one case, may be applied to many; such fornication amongst Christians, as was not named amongst heathen; such drunkenness, I am sure, as heathens detested: such perjury, as they held abominable; such oppression and fraud, as some of the Nations severely punished. Usury, which they matched with robbery, with murder; Christians not only practise, but defend. Whence it is come to pass, that the 
i Rom. 2.24.  Name of God is blaspehemed amongst heathens and Idolaters.  
Remember we are Christians, not Gentiles. And if the Lord for such abominations plagued heathen that knew him not; how much sorer vengeance hath he in store for Christians, to whom he hath so clearly revealed himself by his Word.  
Their Periphrasis follows. Which knew not God. The usual circumscription of Gentiles, as jer. 10. vlt. Psal. 79.6. Gal. 4.8. etc.  
And yet Paul tells us, that to very heathens God had made himself known: 
k Rom. 1.20.  The invisible things of God, his power and Godhead, Gentiles were not ignorant of. Never was Nation so barbarous, but had some notices of a Deity. In some of their writings, excellent sentences are found expressing the nature and attributes of the Godhead. Plato thus describes: Deus & vivens immortal, sibi sufficiens ad foelicitatem, aeterna substantia, Causa omnis boni in Naturâ. Of his providence, they have learned discourses: extending it to all particular events, even to permission and ordering of evils; notable disputes, sending to uphold the justice of God, in that, which to many seems confusion, that there be righteous to whom it comes after the work of the wicked: and wicked, to whom it falls after the work of the righteous.  
How reconcile we? Distinctions are many. First, after the means. Knowledge of God is twofold. First, by his works; which all Gentiles had. Secondly, by his word: that the prerogative of the Church.  
Secondly, God is known, First, as Creator; so Gentiles knew him: Secondly, as Redeemer, in Christ; so they knew him not: they were 
l Ephe. 2.12.  without Christ; the 
m Rom. 15.20.  Name of jesus not heard amongst them.  
Thirdly, knowledge is of two sorts. First, one effectual, 
n 2. Cor. 3.18.  that transforms us into God's image. Secondly, the other ineffectual, standing only in speculation, without efficacy and power in the soul and Conscience. The sum is: By the works of God they knew him; so far as the creatures could reveal him: by his Word, they knew him not; that was the privilege of the Church.  
As Creator and Governor of the world, they knew him: as Redeemer, in Christ, they knew him not.  
Lastly, some imperfect and ineffectual notices they had of the Godhead, such as deprived of excuse, knowledge effectual and powerful to reform, they had not. And hereof would the Apostle be chief understood.  
The description conceive to be propounded causally. The Gentiles lived in the passion of lust: no marvel: the cause is evident: they knew not God.  
Ignorance then is a master, a mother-sinne. Pull it, thou pullest all sin. There is no sin, into which an ignorant man, in the point where his ignorance lies, is not ready to fall. See if the Apostle say not is much. 
o Ephe. 4.18.  Aliens from the life of God, through the ignorance that is in them, 
p 1. Cor. 12.2.  they were carried to dumb Idols, as they were led. Through 
q 1. Tim. 1.13.  ignorance it was, that PAUL blasphemed, persecuted, oppressed the Church of God. That jews crucified the Lord of glory: A sin so fertile of sins, is this of ignorance, that the wonder is more to see an ignorant man restrained from any sin, then running into foulest abominations.  
Our endeavour should be the more to come out of this so dangerous a snare of the devil; and as Paul prays, 
r Colos. 1.9.  to be filled with all knowledge and spiritual understanding. Reasons many have been often pressed. This of the Apostle let not be forgotten; that it is the mother, not of devotion, but of abomination. That ignorants are kept from grossest sins, is of God's providence withholding temptations: were they tempted, no question, to them they would run with as great greediness, as they do to those wherein they now wallow.  
They knew not God. Some knowledge they had of God, but ineffectual to reform them; that knowledge is esteemed ignorance.  
Erroneous and unfruitful knowledge is in esteem as no knowledge, in truth no better than ignorance. If any man seem to know, neglecting virtues, he 
s 2. Pet. 1.3.  is blind and cannot see far off: his knowledge is as no knowledge. First, in respect of any honour that comes to God, all is as one. Disobedience whether in ignorance or knowledge, dishonours God.  
Secondly, in regard of their comfort, all is as one: no more comfort hath such a man in his 
t joh. 13.17.  idle knowledge; then the verriest Idiot in his ignorance.  
Learn we that have received to know God, to show the power of our knowledge in holy practice. If any say he knows God, and keeps not his Commandments, he is a liar, and there is no truth in him. God's grace hath been marvelous to us, in the means of knowledge: happy were we, if we were not defective in that that neereliest concerns our comfort. But how justly may we complain, as Seneca, on like occasion? Postquam docti prodierunt, boni desierunt, and we have learned to dispute, not to live. Disputants we have many amongst Christians, more than practic Moralists. Curious fowls labouring for knowledge, only that they may know, and in company of learned, be able to maintain discourse. Oh brethren, what avails it to have all knowledge, though it were Angelical, and not to have obedience? to know as Angels, and live as devils? Can such knowledge save us? shall it not rather aggravate condemnation? If ye know, 
u joh. 13.17.  happy are ye if ye do; if ye know and do not, woe worth the time that ever ye knew.  
Gentiles which knew not God. So should ignorance be a sin peculiar to Gentiles. Therefore God's Spirit so every where makes it their peculiar description, 
x jere. 10.25. Psal. 79.6.  Not to know God. As if it were almost the difference specifical discerning Heathens from Christians.  
I could wish it were now with Christians, as it seems to have been generally in Paul's time; that ignorance were a sin peculiar to Heathens: And that this description did not as well befit our people, as ever it did the Heathen. But who sees not, that it agreeth as well to our multitude, as ever to Gentiles; yea, that many Heathen know more of the Godhead, than men that have long lived in the Church of God, bearing themselves as Christians? Heathenish Christians, or worse than Heathens; that have not learned of God so much by his Word, as Gentiles knew by view of the creatures! Of such I dare be bold to say; When Heathens and Pagans, Turks and Infidels go to heaven, then shall such Christians, 
y 2. Thes. 1.8.  as know not God, and disobey the Gospel.   
VERS. 6. 
That no man go beyond and defraud his brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you and testified.  
A Second particular of sanctification, belonging to the eighth precept, is here specified; prescribing us abstinence from breaches and violations of justice commutative. Wherein considerable are; First, the sins to be avoided, Overreaching and fraud. Secondly, Reasons pressing care to avoid them.  
First, of the sins; which we will conceive to be meant of overreaching, and fraud exercised in matters of contract. A common place, necessary to be handled in respect of the times; wherein is place for the Prophet's caution: Let no man trust his 
z Mic. 7.5.  friend or his brother.  
Necessary; yet exactly to prescribe in it, is not so easy; the Cases depending for most part upon circumstances, and those, many of them, nice, and not easily observed.  
The general rule of direction, is this: There must be equality betwixt the thing, and the price; so that, what odds soever there is in the excess or defect, betwixt the price and the value, that is all to be imputed to injustice.  
All the question is, how this equality must be judged. The general observation is; that the value of things, passing in exchange, cannot ordinarily be found out, otherwise then by probabilities: Nor punctually determined, but by common estimation. Howbeit general directions are on this manner.  
The value or worth of things is of two sorts. First, natural: Secondly, usual: thus for better understanding. The value or worth of things is attended, either according to excellency given them in Creation; or according to their fitness, and avail for use. In matter of contract, we respect not the value Natural; but esteem the worth by conveniency for use. In Nature, more excellent is one Sparrow, or Gnat, the meanest living creature, than Pearls or Diamonds: Life and Sense are things of more excellency, than any other qualities in lifeless creatures; yet according to use, of more worth is bread then thousands of these animalcula.  
The value in respect of use, is thus esteemed. First, according to the virtuousness of the thing, and the real properties it hath to be available and of force for use. So a cloth substantial and skilfully wrought, is of more worth, then that which is slighted. A beast strong and nimble for labour, better than a weak or dull Ass: their real properties make them more fit for use, and so of more value.  
Secondly, it is attended according to scarcity and rareness of commodities. Times of scarcity, make times of dearth. In Samaria, during the siege, an 
a 2. King. 6.25.  Asses head was worth fourscore pieces of silver: a Cab of doves dung, worth five pieces of silver. In the same place, the siege dissolved, a measure 
b 2. King. 7.18.  of fine flower is sold for one Shecle, two measures of Barley for one Shecle.  
Thirdly, according to the mind of the Seller or Buyer, and that contentment or pleasance he conceives in the thing.  
Fourthly, to these may be added, common estimation; according whereto the price of most things is usually judged of.  
Fiftly, there be that annex consideration of Places and Countries; which affords no small variety of price and worth, in things thus exchanged. To these all or some, justice commutative requires the price to be proportioned; so that if the Seller exact a price notably exceeding the worth of the thing; or the Buyer give a price scienter, far inferior to the due value, both are said in this kind to overreach. This is the general rule to be observed in matters of contract.  
Against it offend sundry sorts of men, having framed to themselves other rules, the very ruins of justice in this kind. Amongst many this goes currant: Things, they say, are worth as they may have for them. A rule too too fallacious and deceitful. And many times the custom is, to get some Partner in the fraud, to bid largely, and then, equivocally they can swear, to deceive the simple: Thus much they were offered. Christianity hath no such rules to walk by; except they be cautelously understood. What if some simpler man, not knowing the worth of the thing, or forced by necessity, hath overbid the value? that is no rule to guide thy conscience; the rule of worth, is the fitness of the commodity for use, or generally common estimation, or those other circumstances of times and places.  
No less culpable of overreaching are the Buyers; many times working upon the simplicity, as oft, upon the necessity of the Seller. 
c Pro. 20.14.  It's nought, it's nought, saith the Buyer, and when he is gone, he boasteth of his pennyworth.  
Scaevola in Rutilius, in price for a piece of ground, and having the price pitched by the Seller; It's more worth, saith Scaevola, and adds thousands to the price demanded. How shall that Heathen rise up in judgement against our Hucksters, and condemn them?  
The course in use apud Thuriacoes, is much commended by Stobaeus. Wherein it was ordered, that the Seller should make Oath before the Magistrate, that he sold for no more than the commodity was worth: And the Buyer swear also, that he paid a just price, after the worth of the thing, at least by common estimation. Such Laws, we may well say, are necessary for the times.  
Questions pertinent to this place, are these: First, whether in no case it be lawful, in selling to exceed the worth of the thing sold? Put case, a man in his need is instant with his Neighbour, to buy some thing, which without his damage, the Seller cannot want; yet overcome by instance and importunity, he parts with it; but at a dearer rate, than the thing is worth of itself.  
Quest. The question is, Whether the Seller, in this case, sins against justice?  
Answ. He sins not; in case his damage be apparent and notable; and the overplus of price keep proportion thereto. In such case, he takes price of the thing, and consideration for his damage; wherein is no violation of justice.  
Quest. Secondly, Whether in selling for time, the price may not exceed the worth of the thing?  
Answ. The usual distinction of price put upon things in such sale for day, is thus. First, there is pretium justificatum & limitatum; so they call that, that consists within some reasonable limits of justice. And it hath three degrees. First, Pium: Secondly, Discretum: Thirdly, Rigidum. The kind price, our English phrase fitly expresseth; so it is worth betwixt Brother and Brother. The discreet price, is thus expressed: so it is not dear; it is a reasonable price betwixt man and man. The rigid or rigorous price, is the price in extremity; no more worth to a Turk.  
Put case a man have divers commodities, suppose pieces of cloth, of equal goodness, for matter, workmanship, length, breadth, colour, etc. According to the first rate, worth ten pounds the piece; so worth betwixt Brother and Brother; according to the second rate, betwixt man and man, worth ten shillings more; in extremity and at the utmost, not worth above eleven pounds. Selling for present money, perhaps a man would take the kind price, or at most the price reasonable. Giving day for payment, he puts upon it pretium rigidum, the full price in extremity. Quest. The question is, Whether in so doing, he sins against justice? Answ. The usual resolution of Casuists is, he sins not; because there is equality betwixt the worth and the price, at least in extremity and at the utmost.  
There is another price, which they call pretium augmentatum or multiplicatum; so called, because in respect of forbearance, it is augmented above the worth of the thing in extremity. Whether is this kind of selling for day, a breach of justice? The general answer is, that it is an apparent violation of justice commutative, because equality is not kept betwixt the thing and the price. Howbeit, there are of opinion, respect may be had to men's possible or probable damage: and look what damage in probability the Seller may sustain by such forbearance, for it, the Seller may provide in eventum; by adding to the price above the worth. But if gain be that is aimed at therein, the contract cannot be excused of Injustice, being merely usurious. And of the first sin against justice, by overreaching, thus far.  
The helper forward of it, is Fraud; whereof, see Annot. ad Rom. 1.29. To set down the several sorts of deceit used in matters of contract, were infinite, and in truth impossible; so witty is the world grown to deceive their Brother, their own Fathers, as we say in the Proverb, in the issue, as james speaks, their own souls; out of which ill manners of men, have grown many good Laws for Weights and Measures, etc. yet never was there Law of man so cautelous and provident, as to prevent all particulars; the subtle wit of men whetted from Hell, is so nimble to devise evasions, that not without cause their Trades are called Crafts, Mysteries; as is said of Antichristianisme, Mysteries of iniquity: particulars are numberless. Dark shops, fair speeches, false fingers, protestations, swear, forswearing; all that Man's, or devils subtlety can devise, are frequent amongst men to deceive. Alas, what is become of that ancient simplicity, so much commended in our Forefathers? How is it, that Proverbs so Heathenish, are now currant amongst Christians? Plain-dealing, we say, is best, but whoso useth it, must die a Beggar. Such indeed are the times, as those the Prophet complained of; He that walks in his uprightness, 
d Isai. 59.15.  makes himself a prey; but to the Deceiver, is reserved a heavier vengeance.  
His brother. As he specifieth the person, whom he would exempt from injust usage, so coucheth he a reason, showing foulness of the sin; a thing monstrous and unnatural it is, to deceive a Brother.  
Who is this Brother? Chief the man conjoined unto us in Christian profession: more largely, what Christ teacheth of the Neighbour, may be said of the Brother. Every man with whom we have to deal, is this brother, whether Grecian or Barbarian, jew or Gentile, Friend or Foe. 
e Mal. 2.10.  Have we not all one Father? Hath not one God made us? Why do we transgress, every man against his Brother? In love we say truly, there is order; one may be preferred before another, according as they are nearer to us in Society, Nature, Grace, or Friendly affection. In justice, and matters of common equity, there is one Law for the Stranger, and for him that is nearest unto us.  
The fraudulent dealing of 
f Exod. 12.35.  Israelites with Egyptians, was warranted to them by special dispensation, and that founded on equity: they had done their long and wearisome service, without recompense; the Lord in compassion so dispenseth with them: but dispensations stretch no farther than the particulars to whom they are given.  
I observe it the rather, because our people have in this case framed to themselves Distinctions; such as Persians in their policy taught their children: they must lie, and not lie, with a distinction: lie to their enemies; tell truth to their friends. Not unlike are those amongst our people; something shameful it is thought to deceive a friend; but for a Stranger, the excuse is currant, He was a Stranger to me; no reason of respect betwixt us. A simple man that puts confidence in them, they are something scrupulous to deceive; but if he be one that pretends skill in the Commodity, than caveat Emptor. With such idle distinctions do they daub with conscience. But what Xenophon observed to be the issue of Persian education, such is usually the event of these distinctions in bargaining. Children, saith Xenophon, forgot their distinction, and made bold sometimes to lie to their best friends. So they that thus distinctly begin to practise injustice, at length grow to promiscuous iniquity; sparing neither friend, nor brother, no nor their own father, to advantage their commodity. Should not the Lord be avenged of such a people? Yes.  
God is the avenger of all such. The principal reason follows: wherein observe, first the quality, secondly, the force of it.  
It is taken from the dangerous and dreadful consequent of such sins; laying us open to the vengeance of that God, that is in his wrath a consuming fire. It should seem then, it may well enough stand with Grace, to abstain from sin, for fear of vengeance. To this purpose we are sure Paul propounds it to this people of God; that by terror of God's wrath they might fly injustice. The Lord himself, not only allures jeremy by promise of his presence, but drives him to duty, by 
g jere. 1.17.  terror of destruction. Our Saviour propounds to his Disciples, meditation of 
h Mark. 9.43.  hellish torments, to deter from disobedience.  
Use. So that they slander us, that say we teach: it savours of an affection graceless, and merely slavish, to abstain from evil for fear of wrath. This we teach, To do good only for reward, without all conscience of duty, or love of God, is merely mercenary: to eschew evil, only for fear of vengeance, argueth an affection merely slavish. But that there is a lawful intuitus of both, in doing good, and eschewing evil; and that both may stand with Grace, we teach with full consent; only we require that other respects may also lead us; 
August. epist. 144.  conscience of duty, love of God, care of his glory. Qui tantùm timet, est inimicus justitiae.  
They also are injurious to their souls, and to the Grace of God, that therefore censure themselves as merely Graceless, because fear of Hell is found sometimes the strongest motive to obedience; yea, in times either of their incipience, or tentation, and cannot be persuaded, fear is filial, where sin is eschewed with any respect to vengeance. Paul then was no son, that professeth himself to be moved as well by 
i 1. Cor. 5.11.  terror of the Lords judgement, as by love of Christ, to persuade men: and vainly hath God's Spirit propounded meditation of God's wrath, where he prescribes the form of acceptable service, to be performed upon this motive in part; Because our God 
k Heb. 12.29.  is a consuming fire.  
It must be confessed, that God's love should chief sway with us. But if his vengeance be a partial motive, may we not be in Grace? Is there not a mixture of all Graces with their contrary, in the state of this life? of faith, with infidelity; of obedience, with rebellion; of knowledge, with ignorance; of fear with servility, yea, and with security? As it is absurd to say, there is no faith, where is some doubting; so all as unreasonable, to affirm there is no filial fear, no Grace at all, where is any fear of God in respect of his vengeance.  
God is avenger. The Apostle seems to anticipate the secure thoughts of the unjust and fraudulent, promising themselves impunity amongst men: either by cunning conveyance and concealment, or by defect of Laws, or partiality of Magistrates. Let this yet be meditated, saith the Apostle. God is the avenger of all such.  
Where man's justice faileth, God with his vangeance makes supply, that injustice may not scape unpunished. ACHAB and jezabel had in Israel authority without control; who should punish their oppression of Nabeth? The Lord takes the cause into his own hand; and there is blood for blood, and an utter extinction of Achab's posterity. Hence is salomon's advise; Rob not the poor because he is poor; Let not his poverty encourage thee to oppression; 
l Pro. 22.22, 23  The Lord will plead his cause, though men be negligent. And, Enter not into the field of the fatherless; for their 
m Pro. 23.10, 11.  Redeemer is mighty, though themselves be impotent; he shall plead their cause against thee.  

Ambros. de Nabat. jezraelit. cap. 1.  Nabathe historia tempore vetus est, usu quotidiana, saith Saint AMBROSE. Non unus ACHAB natus est, sed quod peius est, quotidiè ACHAB nascitur, & nunquam huic soeculo moritur. Uncontrollable authority, how easily degenerates it to tyranny, till the poor have scarce any dwelling left unto them! Their power masterless on earth, makes them forget that they also have a Master and judge in heaven. As if providence now slept, because discipline of Church and Commonwealth sleepeth. Consider it, all ye that forget God; and think the Redeemer of the oppressed is mighty; never more ready to avenge the cause of the innocent, then when, amongst his Vicegerents, it is most neglected. A notice necessary for all times, all sinners, in all sins; most for days of impunity; in sins most slighted by the sons of men. Impieties there are many, of no small enormity, of little regard in this untoward generation. Fornication and Adultery, sins of greatest heinousness, in state of most Kingdoms passeth, as matter of justest toleration: and what through defect of Laws, or connivence of Magistrates, or hope of concealment, profane is the liberty of Adulterers. Yet that of the Apostle should (me thinks) be meditated: 
n Heb. 13.4.  That Whoremongers and Adulterers God will judge: howsoever partial men's proceed are: however cunning the Adulterers secrecy. For Kingdoms have yet been so happily cautelous, as to prevent, so much as by enacted penalties, the abuse of God's Name by common and vain swearing: This language of Hell is grown familiar, as lust in Sodom, amongst old and young; Princes and people. Yet, me thinks, we should remember, how direful the threatening is, how certain the execution. 
o Exod. 20.7.  The Lord will not hold him guiltless, that taketh his Name in vain. How might we hope to have freest sins in gracious measure restrained? if this little notice of the Apostle might be as Frontlet's between our eyes; that where man's justice faileth, God with his vengeance makes supply.   
VERS. 7.8. 
For God hath not called us unto uncleanness, but unto holiness.  
He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.  
THe words contain new reasons for the general exhortation to the study of sanctity. First, as some think, from the Author, as others, from the end of our calling. Secondly, from the foulness of the sin, in case we be found negligent; the contempt reacheth unto God. Thirdly, from the rich bounty of God, in giving his Spirit unto us.  
God hath not called us unto uncleanness, etc. The Christian calling warrants to no man uncleanness, leads unto holiness. Therefore it is the usual stile, 
p 2. Tim. 1.9.  the holy calling; because it leads to holiness, and, though it find us not holy, yet it makes us so. And if there be any term therein, seeming to tend unto licence, yet so it is mollified and explained, that uncleanness is still excluded: see Gal. 5.13.  
And see how every thing in it savours of holiness: the 
q 1. Pet. 1.15.  Caller is holy: the means and 
r joh. 17.17.  instrument, holy; the Spirit, the immediate worker, the fountain of all holiness.  
Use. So that they are imputations no less than blasphemous, charged upon the profession and calling of God's people; that it should teach or approve uncharitableness, covetousness, licentious looseness, etc. Why hath Satan filled men's hearts, to lie against the holy Ghost: I had almost said, to blaspheme him in the highest degree? How hath he cursed to the pit of Hell, all filthiness of the flesh and spirit? How is he 
s Ephe. 4.30.  grieved with the unclean conversation of the wicked? How restless makes he 
t 2. Sam. 24 10.  conscience, in the least stepping aside of them he hath sanctified? and proclaimed them all hypocrites, that calling on the Name of the Lord, depart not from iniquity?  
As many of us, as desire to know ourselves partakers of the Heavenly Vocation, let us be careful to 
u 2. Cor. 7.1.  purge from all filthiness of the flesh and spirit; to be 
x 1. Pet. 1.15.  holy, as he that hath called us, is Holy.  
Profane persons, as Esau, scoffing at the study of Sanctity in God's children, have no part in this prerogative; but such only as are called to be Saints. As little, Libertines, that turn the Grace of God into wantonness, and from some beginnings of seeming holiness received, encourage themselves to licentiousness. First, Illum nation; which yet 
y Heb. 6.4.  castaways are partakers of, so far as to become 
z Mat. 7.22.  Prophets and Teachers in the Church of God. Secondly, Compunction, contrition, tears for sin: which had place in the Traitor 
a Mat. 27.3.  judas, in profane Esau. Thirdly, Partial and Temporary reformation: To which even 
b Mar. 6.20.  Herod ascended; and those cursed revolts, That 
c 2. Pet. 2.20, 21.  turn back from the holy Commandment given unto them.   
VERS. 8. 
He therefore that despiseth, etc.  
THe second reason inferred out of the former; it implies the contempt of God: because it is he that calleth to holiness. Ergo: conceive the Apostle to preoccupate what ignorance might object.  
Object. They are men by whom we are called.  
Solut. It is God that calleth, though by man's ministry: Therefore he that despiseth, despiseth not men, but God.  
Contempt of Ministers, in their regular prescripts, stays not in the persons of Ministers, but reacheth to the Majesty of God: As the contempt of an Ambassador toucheth the King whose Ambassador he is. Therefore said our Saviour, 
d Luk. 10.16.  He that despiseth you, despiseth me.  
The reason is, because such prescripts are Gods, in the sanction: ours only in respect of declaration: As the Law of God, as the Lawgiver: MOSES his, only as the Proclaimer. And as the Edicts of Princes are not therefore the Edicts of the Crier, because he publisheth them; but the Princes, whose authority gives vigour unto them: so, the prescripts of holiness published by us, are not ours, but Gods, whose Sovereign authority puts life into them.  
That we err not; this may not so be understood, as if the neglect of every thing delivered by a Minister, were presently the contempt of God, as Popish Doctors would bear us in hand: for what if we preach the 
e jere. 23.16.  visions of our own brain; Shall God be thought to be contemned?  
The charge to hear the Church ordinary, is not absolute, but to be understood with limitation. Though our Saviour commanded to hear Pharisees and Scribes 
f Mat. 23.2, 3.  teaching out of MOSES chair, yet a caveat he gives, to 
g Mat. 16.6.  beware of their leaven. Therefore also he justifies his Disciples, violating 
h Mat. 15.3.  their tradition; because if not in the matter, yet in manner or ends of imposing they had exceeded their limits. But where their prescripts are regular, of holiness truly so called, their contempt redounds to the Majesty of God.  
Use. I say then, Take heed how ye despise the meanest of those Ministers, that speak unto you in the Name of the Lord; not only their Angels behold the face of their Father in Heaven; but God himself beholds it, and holds himself interessed in their contempt.  
Strange is the delusion of men in this kind; that casting off the weightiest of God's Commandments delivered by his Ministers, yet think the wrong unsufferable, that contempt of God should be charged upon them. God they reverence, and think highly of that Majesty: It is the beggarliness, or base birth, or lewd life, or deformity of the Minister they contemn, not God. But I would feign know whose message it is, that beggarly base borne, blemished Minister bring unto thee, when he chargeth to sanctify the Sabbath? etc. The command we are sure is Gods; to him reacheth the contempt thereof. And hath not God chosen the poor of this world, to confound the rich? The 
i 1. Cor. 1.28.  base things, to confound the more honourable? Principal Apostles were Fishermen; the rest, men of no great state or esteem amongst men. Only judas, a man of renown; therefore called Ischarioth, a man of that place; famous in the place where his habitation was. As to outward blemishes; why are we so carnal, as to judge after the outward appearance? The beauty within should be most glorious in our eyes. Not only Moses, whose beauty is commended: But Simon 
k Act. 13.1.  Niger, whose deformity is recorded, was chosen to be a messenger of the Lord of hosts.  
May not lewd life of the Minister warrant unto us contempt? What of their message? God forbidden. Hear 
l Mat. 23.2, 3.  Scribes and Pharisees speaking out of Moses chair; the message is Gods, whosoever brings it. The contempt of it reacheth to his Majesty; though woe to them that say and do not.  
Quest. How may I know that God speaks in the Minister?  
Answ. First, Consider what experience will teach thee; the word we preach, searcheth farther than any speech or thought of man can possibly dive: Even to 
m Heb. 4.12.  the discerning of secretest thoughts, and intentions of the heart. Thine acts of evil, that none eye hath seen; save his only, to whose eyes all things are naked and uncovered, the thoughts and intentions of evil, that never yet were vented to the ears of man, thou shalt hear in our ministery discovered and reproved. Canst thou choose now but say, 
n 1. Cor. 14.25.  God is in us of a Truth?  
Secondly, If this persuade not, weigh the terror and astonishment, that a weak man strikes the Conscience withal. That men of Lion-like courage, like the great Leviathan, contemning Sword and Spear, should be so arraigned and overawed by a weak Minister, as to tremble at his words, argues it not a Divine Majesty speaking in us? Is it not a wonder to read, how Paul a prisoner in bonds, should strike Felix his judge, with 
o Act. 24.25.  trembling? I doubt not, but he might say, as job, He could have made thousands afraid with his countenance; yet see him now trembling at the voice of his prisoner.  
Thirdly, Consider the strange and no less than miraculous change, this ministery works in the hearts of men, in whom God will have it effectual to salvation. There is no Antipathy so great betwixt any things in Nature, as betwixt Man's 
p Rom. 8.7.  Nature, and the Law of God. Yet see, and say at length, as Pharaoh his Sorcerers, Here sure is the finger of God; when thou beholdest a man so ravished with love of that, which he most deadly hates by Nature, that he prefers it 
q job 23.12.  before his daily food; yea, holds not life dear unto him, for support of the Gospel.  
Who hath also given unto us his holy Spirit. The third reason here couched, taken from the great favour of God, in bestowing his holy Spirit upon us. How follows the Argument? Whether first, from the bounty of God, in bestowing upon us a gift of such excellency? or secondly, from the ability ministered unto us by the holy Ghost, to live holily? or thirdly, from the great danger accompanying the neglect of holiness, after we have once been partakers of the holy Ghost? This ●a●●est I insist on. And thence observe, How of all others it most nearly concerns men, made partakers of God's Spirit, to be careful of holiness. I say not only, their sins are greater, because their abilities are more to withstand temptation; but their state, in case of revolt, most dangerous and irrecoverable. First, to such sinning wilfully, 
r Heb. 10.26.  remains no more sacrifice for sin; secondly, nor is it possible 
s Heb. 6.4, 6.  to renew them by repentance. Conceive it thus; not as if every sin of infirmity should cast them out of all possibility of pardon and repentance; for in case we so sin, we 
t 1. joh. 2.1.  have an Advocate with the Father, to propitiate for our frailties. But in case, such wilfully take themselves to a course of sinning, and in Peter's phrase, 
u 2. Pet. 2.21.  turn back from the holy Commandment given unto them, 
x Deut. 29.19, 20.  adding drunkenness to thirst, to them God hath threatened to show no mercy.  
Use. The more should be our care and caution, 
y 2. Cor. 7.1.  to purge from all filthiness, and to 
z 1. joh. 5.18.  keep ourselves that the evil one touch us not.  
Quest. Can men, partakers of the holy Ghost, be regardless of Holiness? God's fear is so put into their hearts, that they 
a jer. 32.40.  never departed from him. And they 
b 1. job. 5.18. Caietan. ibidem.  keep themselves that the evil one toucheth them not, at least tactu qualitativo; so, as to alter the disposition of their hearts, and their propension to holiness.  
Answ. Suppose it true; first, yet are not Caveats needless to men established in Grace, as being preservatives against security, and sanctified means to further perseverance: secondly, but let it withal be remembered; there are gifts of the holy Ghost incident unto Castaways; Illumination, Restraint, etc. some steps and degrees to Sanctification; they also have their taste of the Heavenly gift, of the good Word of God, of the Powers of the world to come; dispositions, and the inchoate habits of true Sanctification, they are truly made partakers of, who yet many of them fall away. And let their fearful relapsings be our fears, and increase our care to departed from Iniquity.   
VERS. 9.10. 
But as touching brotherly love, ye need not that I writ unto you: For ye yourselves are taught of God to love one another.  
And indeed ye do it towards all the Brethren, which are in all Macedonia: But we beseech you, Brethren, that ye increase more and more.  
HItherto of those two branches of Sanctity, Chastity, and justice. A third is here specified, Brotherly love: wherein are considerable, first, the duty itself, secondly, the manner of propounding, thirdly, the reason why the Exhortation is so carried.  
Touching this main part of Holiness, love of Brethren, the surest evidence of our 
c 1. job. 3.14.  translation from death to life, the 
d joh. 13.35.  Cognisance of a Disciple; if it be inquired what it is; thus conceive it, to be that favourable and well-wishing affection that is in God's children, one towards another, for Grace sake. It implieth three things; first, love of brethren, secondly, as brethren, thirdly, in brotherly manner.  
First, The special object of this love, are the brethren; under that name come all that are 
e 2. Pet. 1.1.  partakers of like precious faith and Spirit of adoption with ourselves. Not, but that some degrees and offices of love are due to enemies and aliens; but the specialty of affection is carried to such as are actually Gods children.  
Secondly, The Loadstone of this love, is their Brotherhood; Disciples are loved 
f Mat. 10.42.  eo nomine, because they are Disciples; Gods children, because they are his children, stamped with his Image, sealed with his Spirit.  
Thirdly, The Modus is, Brotherly; that is, first, It is natural and kindly, flowing from inward propension and selfe-inclination; needs no outward allurements or provocations to procure it: The very name of a Brother is potent enough to draw affections. Secondly, Impartial, whether poor or rich, etc. except where natural affections are quite extinct, the bowels yearn after brethren. Thirdly, Entire and fervent; nothing breaks the bond of brotherly love. Proportionally think of Christian amity, in men partakers of the Spirit of adoption.  
The evidences and fruits of it are, first, tenderest compassion and fellow-feeling of miseries; secondly, succouring their distresses, and cheerful 
g Rom. 12.13.  distributing to their necessities; thirdly, social conversing together for mutual comfort and edification. So was the custom of ancient Saints; and those were the times when Grace thrived in God's children. Now, I know not how, Brethren have almost forgotten that they are Brethren; and every man stands aloof, when necessity requires their succour. My brethren, these things ought not so to be. We are all children of one Father, partaking the same Spirit of adoption, have one hope of the same heavenly inheritance; and that shared for the measures of it, according 
h Mat. 25.34, 35, 40.  as our love, and the works thereof are more or less abundant.  
The nature of the duty is thus; the exhortation to it, we see carried Rhetorically; the Apostle, Oratorlike, insinuating himself, and entering their bosoms, as it were, in transcursu. With like artificium we see him almost 
i 2. Cor. 9.1.  wresting from Corinthians their contribution; when Rhetorically he seems to pass by that which his desire is to press with greatest instance. And how persuasive with 
k Act. 26.27, 28  Agrippa, was that acknowledgement of his present faith?  
Truth is, the good opinion of him that persuades, is more than many Arguments, alluring and persuasive with every ingenuous disposition. Withal, we must heed the differences betwixt flattery, and this holy Rhetoric. First, Flattery ascribes good things where they are not. This pious Rhetoric will see ground for commendation. Secondly, the flatterers aim in commendation, is his own commodity. These heavenly Orators therefore insinuate, that they may lead on the people to constancy in good duties.  
Like prudence is requisite in us, to provoke to holy duties: take notice of, and commend the good that is in any; thou knowest not what heartening prudent commendation may be unto him. The Lord himself lets pass no good thing in any, though clouded with infirmities, without laudatory notice of it. See Apoc. 2. & 3.  
The harshness of many in their censures, readier to vilify the best things, then to cover their imperfections; how many hath it kept from entertaining holy courses! If any be for the present alien, though not without apparent hope of reclaiming, he is straightways censured, as another Elymas, 
l Act. 13.10.  enemy to all goodness, and child of the Devil. Yea, where Charity cannot but discern Seeds and beginnings of Grace, except they have presently attained the perfection of others, all is as nothing. But, if by infirmity any have fallen, though but in a particular, all his former righteousness must be forgotten, and in the sin he hath done, or not done, but is fancied to have committed, he must die to our good opinion.  
Learn we, to acknowledge and cherish by commendation, the smallest good things in any; we know not how we may prevail to lead on to perfection; it is natural to all men to be led with praise: And God's Spirit tempering himself to our natural inclination, forgets not 
m Philip. 4.8.  by that argument to persuade to holiness.  
For ye are taught of God to love. The reason why he is so sparing in pressing this main part of Sanctity, is here subjoined; Because they were taught of God to love one another; which also he evidenceth by their fact; they did it to the brethren in Macedonia.  
The inference of Enthusiasts, and such like fanatical spirits hence, is this; that there is no necessary use of the external ministery to God's children; because, as the Apostle here affirms, they are all taught of God by his Spirit.  
Yet if we consult with the same Apostle, first, he teacheth, the ministery necessary, till such time as we are made 
n Eph. 4.12, 13.  perfect in jesus Christ, secondly, chargeth not to 
o 1. Thess. 5.20.  despise Prophecy, nor to forsake the Assemblies of Saints. Because first, decays of Grace are incident into the most sanctified; secondly, dullness of Spirit grows upon the most fervent; thirdly, forgetfulness of things best known creeps upon the most mindful; four, and who can say, he hath attained perfection? Sith then, to help all these defects, the ministery is ordained, and by it, the Spirit is effectual, who shall dare separate what God will have joined together?  
Answers to the Argument are thus framed: first, the Apostle must be understood comparatively; not as meaning they had no need of his commonefaction, but not such need, as men averse from charity. Examples we want not of Sentences, many in show simple, and universal, yet to be understood ex part, and in comparison. If ye were blind, ye should have 
p joh. 9.41.  no sin; that is, none in comparison, not simply none. Christ sent me 
q 1. Cor. 1.17.  not to baptise, but to preach the Gospel; not so much to baptise, as to preach. Secondly, though to instruct them as ignorants, was needless, yet to admonish and excite them as deficient in the measures of love, was not unnecessary; and thereto tends the correction subjoined.  
Obser. Leaving them, we take the Observation afforded us by the Apostle, thus; Gods teaching is always effectual, and persuasive; it works what it prescribes. God teacheth two ways; first, outwardly by his Ministers, that is not always thus effectual; secondly, inwardly by his Spirit: the degrees are two; first, enlightening the mind to know, what by his Ministers he propounds; secondly, effectual inclining the will and affections to embrace, and prosecute the duties known. Every one that hath heard, and 
r joh. 6 45.  hath learned of the Father, cometh unto Christ; that is, believeth in him. Haec gratia à nullo duro cord respuitur. 
August. de praedestinat. Sanct. cap. 8.  God putteth his Law in their hearts, and writeth it in their inward parts; and so causeth them to walk in his Statutes, Ezech. 36.  
How the Lord prevails thus with the will of man, is questioned betwixt us and ●al●e Pelagians. It pleaseth them, that the Lord propounds to us only pleasing objects, 
August. in joan. traectat. 26.  fit to allure the will: as when a shepherd shows a green bough to a sheep; or a father nuts and such like pleasances to his child, fit to allure them. As if there were some fitness in nature to be alured with spiritual things; and the propension to be affected with them, were not of God's mere inspirement and infusion. First then, said Paul amiss; It is God that 
s Phil. ●. 13.  works in us to will and do? Secondly, and vainly prayeth God to 
t Heb. 13.21.  work in us what is well-pleasing in his sight. Thirdly, as unfittingly hath Moses taught, the natural 
u Gen. 6.5.  inclination of the heart to be only evil: Fourthly, and Paul put 
x Rom. 8.7.  enmity betwixt wisdom of the flesh and the Law of God. Fiftly, the heart, saith Ezekiel, must be 
y Ezech. 36.26, 27.  changed by the Spirit of God, before we can walk in the Lords Statutes. Sixtly, and by old Schoole-divinitie, the habits of Faith, Hope, and Charity are infused, rather than drawn out of the power of the soul.  
And this is God's teaching, whereof the Apostle here speaks; the giving of Gracious abilities to do that which is pleasing in his sight; and not only the exciting of the natural power of the will, and alluring it by pleasing objects, as Semipelagians dream. What ever the manner is, the effect and fruit is, ableness to do, and actual doing what the Lord thus teacheth.  
So that if any would know whether he be taught of God, the surest evidence of election and our being within the covenant of Grace; his Gracious abilities to holy duties must be examined: It is true of all such, that Paul speaks of himself, they 
z Phil. 4.13.  can do all things through Christ that strengtheneth them; and in comfortable measure practise whatsoever the Lord prescribes; knowing, believing, loving, obeying the truth. So that it is mere hypocrisy that pretends absolute disability.  
Ability is of two sorts. First, complete, which is not incident into this life. Secondly, Competent for acceptation, whereof all taught of God are made partakers. First, 
a Heb. 13.18.  desiring in all things to live honestly. Secondly, 
b Act. 24.16.  endeavouring to keep good conscience before God and man. Thirdly, 
c job 1.1.  eschewing evil, and working righteousness. Fourthly, and 
d Mar. 9.24.  mourning for defects in obedience.   
VERS. 10. 
But we beseech you, Brethren, that ye increase more and more.  
THe exercise of love in this people, hath been commended; lest the commonefaction might seem unnecessary, the Apostle corrects himself, that they might not seem to have attained perfection; or in no respect to want admonition. There is in this verse something tending to their praise, as that to the Brethren of Macedonia, their love was extended; something also, wherein their defect is noted; that to Macedonians only, their countrymen, their love was limited; wherefore they are exhorted to increase more and more.  
Obser. The increase of charity may be doubly conceived; It grows, first, extensively, secondly, intensively. Extensively, when it enlargeth itself to more persons then at first embraced. Truth is, charity the larger and wider it is, the better. Therefore ye may observe, restrained charity always to hear ill in Scripture: as in Pharisees limiting their love 
e Mat. 5.43.  to friends, and such as were able, and willing to 
f Luk. 6.34.  retaliate kindness. As on the contrary, Abraham's beneficence is hereby amplified, that it was almost 
g Heb. 13.2.  promiscuous. Not but that in some offices and measures of love, some may have pre-eminence; but utterly it is a fault amongst us, if any, especially of God's people, be excluded.  
Reasons, First, the nearer we come to our 
h Mat. 5.45.  pattern in loving, the more commendable is our charity. Secondly, and to be impartial in love, is no small evidence, that our love is without dissimulation.  
Use. Be jealous of love limited to men eminent in Grace, or dignity; or linked unto thee in amity or cohabitation. Some preferment let them have in measures of love. Yet think first, the meanest in Christ's body are fellow- members, 
i 1. Cor. 12.22.  and necessary. Secondly, and no believer is now 
k Ephe. 2.13.  an alien; Thirdly, and Religion makes us 
l Rom. 12.16. Psal. 119.63.  equal, if it finds us not so.  
Intensively Charity is conceived to grow, when the fervour of it is increased. Such adding to the degrees of Grace received, is necessary in all gifts, most in charity. As being, first, 
m 1. Cor. 13. tot.  most fertile of all good fruits. Secondly, strongest bridle to corruption. Thirdly, that which seasoneth all other gifts and duties.  
Means to increase it; first, Labour to 
n Ephe. 3.18.  comprehend with all Saints, what is the height and depth; and breadth and length of the Love of God. The more plentiful our apprehension of God's love to us is, the more are our hearts enlarged to love God, and his Saints. Secondly, Empty thy heart of self-love, the bane and breakenecke of Christian Charity. Thirdly, Be not curious to pry into the infirmities of Brethren. 
o 1. Pet 4 8.  Love must cover a multitude of sins; seldom is a charitable man curious, or a curious man charitable.   
VERS. 11.12. 
And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you.  
That ye may walk honestly toward them that are without, and that ye may have lack of nothing.  
A Third breach of Sanctification here specified, is the care of quiet and peaceable living together in Christian society. Wherein considerable are: First, the duty, Secondly, the means available to performance of it.  
The duty, Study to be quiet. The word signifies, to seek after, with a kind of holy ambition; as it were thinking it our honour, to calm our turbulent spirits, and to live at peace. Truth is,  
Obser. Man's honour stands in gracious practices; and thereof should a Christian be ambitious. It is a man's 
p Prou. 20.13.  honour to cease from strife, said Solomon, speaking to this particular. Possess yourselves in holiness and 
q 1. Thes. 4.4.  Honour; in Holiness, which is your Honour. 
r 1. Pet. 5.5.  Deck yourselves, said Peter, with lowliness of mind. That Grace of God, how vilified soever amongst men, yet makes us glorious in the sight of God. For,  
Can there be to the sons of men, a greater honour then to hold semblance with the Majesty of God? Glorious is that Image of God, wherein we were created, whereto we are renewed, into which we are 
s 2. Cor. 3.38.  transformed from glory to glory: which also we manifest by gracious practice.  
Use. Hither therefore let us turn the stream of our ambition: And as Paul speaks to the Critic Censors of his time; If you will needs be judging, use your 
t Rom. 14.13.  judgement in this, not to put a stumbling block before the weak; so, If we will needs be ambitious, hither bend our ambition, to grow honourable by virtuous practice. See 2. Cor. 5.9. The desire of honour and of a name amongst men, is natural; and not simply to be condemned: the error is chief about the means. Let us make us 
u Gen. 11.4.  a name, say they, at the building of Babel; their proud attempt, if it had no other issue, should win them fame amongst men. How much more precious is the name of the righteous amongst all posterity? When the name of the wicked rotteth, and their memorial perisheth with them. The ambition of worldlings noted by DAVID, is, to call their houses after their 
x Psal. 49.11.  names; to erect Monuments of costliest fabric, to perpetuate their remembrance. How much better had it been for many of them, if their memory had been buried with them? So loathsome are they become amongst men, by their abominable lives; that they scarce ever come into mention of God's people, but with a style like that of jeroboam, the son of NEBAT, 
y 2. King. 10.29  that made Israel to sin. Thus think we, the least degree of Grace is more glorious, than all the glorious advancements that the world can afford us.  
To be quiet. The quiet commended to our ambitious seeking after, conceive to import, not only peaceableness, and shunning contentions and vain janglings: but a contented calm conversation, opposite to tumultuous turbulency, and restless intermeddling with things that concern us not. A duty much to be endeavoured; in no age, or Church more necessary to be urged then our own; abounding with so many busy spirits, and restless Malcontents. Athens itself nothing so mad upon 
z Act. 17.21.  Novelties, as our English Nation. I have wondered often to see our guises of apparel, so many times disguised; our people so chameleon-like transfashioned into the Italian, Spanish, French, any foreign form they have but seen in Nations where they have trafficked; and have thereout concluded, levity to be, after a sort, our Nationall sin. It much strengthened me in the opinion, to consider, in matters of more weight, our love of change; & the Israelitish humour revived in us; in Church-government, to 
a 1. Sam. 8.5.  be like to other Nations. Though we have seen God's blessing on our ministery, to the envy of Adversaries, and admiration of Neighbour Churches; and have demonstrated our Discipline to suit with the Primitive and Apostolical state of the Church; this yet seems wanting, that we have not experimented foreign forms; nor shaped our Altar according to the 
b 2. King. 16.10, 11.  fashion fetched us from Damascus; from foreign Countries. I could wish, our tumultuous and almost mutinous stir in that kind, had not made us a reproach amongst Papists; and a scandal amongst the enemies of the Gospel. My prayer to God shall be, to settle us in unity of minds and affections; that we may 
c 1. Cor. 1.10.  speak and think one thing; studying the things that concern peace, and wherewith we may edify one another.  
The means available that way, the Apostle prescribes us; First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To do our own business.  
The question is here, what we may call our own business, wherein without censure of curiosity, and disturbance of peace, we may employ ourselves? There be that think, the whole spiritual estate of another, in every respect alienum. 
d Gal. 6.5.  Every man shall bear his own burden; And are they 
e Gen. 4.9.  their brother's keepers? The truth is, there is in this kind a degree of unlawful curiosity; 
f Mat. 7.13.  busy to inquire into other men's, too slothful to correct their own sins. Howbeit the charge is not vainly given, 
g levit. 19.17.  To rebuke a brother, & not to suffer him to sin; to 
h jam. 5.19, 20.  convert him that goes astray: Secondly, Nor hath God's Spirit in vain animated to the duty, by remembering, first, the excellency 
i Mat. 18.15.  of the work; Secondly, the good that comes to our Neighbour: Thirdly, and the 
k 1. Pet. 2.12.  Glory redounding to the Grace of God.  
There are of a contrary spirit, that with some pretty distinctions can wind themselves into all businesses: In contentions, they deal as Neighbours; in State businesses, as subjects; In other men's sins as Christians; In all human things, as men; Homines sunt, humanum nihil à se alienum putant. Thus let us think, as many as love peace with holiness: They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our own things, whatsoever concern us, within compass of our general or personal calling. They are extravagants, that wander out of those bounds.  
Obser. Our employments then, by PAUL'S prescript, must stay within the limits of our calling. Thence was that sharp tax of Peter by our Saviour, 
l job. 21.22.  Quid hoc adte? It may be, that smart reproof made Peter give charge against curiosity, as against theft or murder; no man must suffer as a thief or murderer, no nor as a 
m 1. Pet. 4.15.  busibody in things that concerned him not. Truth is, that polypragmatical spirit hears ill amongst Heathens; their invectives are of the tartest against it. To their writings I refer the Reader; advising Meditation of these preservatives against the sin.  
First, The best things done with best intention, out of calling, displease God. Remarkable in this kind is God's wrath on 
n 2. Sam. 6.7.  Vzzah, 
o 2. Chron. 26.16, 19  Vzziah, Saul, etc.  
Secondly, Necessary duties there are that press us in our own callings; such as require the whole employment of the whole man: how many are the corrupt affections, 
p 2. Cor. 10.5.  exalted against the obedience of Christ, to be subdued? How many infirmities to be bewailed and striven against? etc.  
Thirdly, Other men's fault touch us not, farther than we approve and consent unto them; Every man shall give account 
q Rom. 14.12.  for himself too God.  
And to work with your own hands, etc. A second preservative of peaceable and quiet life, we have here prescribed; industry in our callings. Particulars of the prescript are these. First, the duty, Labour. Secondly, the modus, or property of it required: it is our own hands. Thirdly, Reasons pressing the performance. First, so Paul had commanded. Secondly, and the benefits thence issuing, whereat as at ends they must aim, are not small.  
Quest. Touching handy-labour, it is inquired, whether it be enjoined to all men of all callings?  
Answ. First, There are that say, the Precept, as it is here delivered, concerned the people of those times; forced by necessity, through persecutions, to such means of provision for necessary maintenance. Secondly, comparatively some understand it; rather labour with your own hands, then be curiously entangled in things that concern you not. Thirdly, Schools thus: The Precept binds all in respect of the ends of labour, first, procurement of 
r Psal. 128.2. 2. Cor. 6.  Maintenance, secondly, avoiding of Idleness, thirdly, restraining and mortifying evil Concupiscence, four, 
s 1. Tim. 5.14, 16.  disburdening of others, fifthly, enabling ourselves to 
t Eph. 4.28.  distribute to necessities of Saints. And where without manual labour these ends cannot be attained, it stands in force by the Apostles Injunction.  
What if we say, he intends either it, or that which is Analogical? Industry of body or mind, according as diversity of Callings, requires either.  
The Calling of a Magistrate requires not much handy labour; yet jethro observed in it toil enough to 
u Exo. 18.18.  wear out MOSES. That of a Minister, is rather mental then manual; yet toilsome as the 
x 1. Cor. 3.9.  Husbandman's; or as that of 
y 1. Tim. 5.18.  Oxen treading out the Corne.  
Obser. This only Paul would teach us; Every one industriously to apply himself to the works of his vocation. In state of innocency, Adam hath his task, to 
z Gen. ●. 15.  dress the Garden. After the Fall, was added Sudor, to labour; and necessity laid on all his Posterity, to force them a maintenance out of the accursed Earth.  
The benefits of it, as it is sanctified to God's children, are exceeding great.  
First, It furnisheth us, through God's blessing, with all things necessary to the comforts of life; and makes that little or more we enjoy, truly our own; that, as the Idler cannot say he eats his 
a 2. Thess. 3.12.  own bread, so may the Labourer call it his own, whether little or much, that he enjoyeth.  
Secondly, It hath a spiritual use, for restraining evil Concupiscence. An idle man's brain is a Shop for the Devil, fit to forge fancies most fantastical. Hierome thought labour a dis-heartening to the Tempter; whence was his advice, Semper aliquid age, ut te Diabolus inveniat occupatum.  
Thirdly, It is a blessed means to furnish us to the 
b Ephe. 4.28.  works of Liberality and Mercy; and by our saviours Sentence, It is 
c Act. 20.35.  more blessed to give then to receive.  
Fourthly, Many a sweet promise it hath in the Word of God; 
d Pro. 10.4. & 13.4.  Abundance and Plenty, at least sufficiency follows it. It makes 
e Eccle. 5.12. Pro. 6.10.11.  sleep comfortable.  
The Curse of Sloth is Beggary; 
f Pro. 18.9.  He is brother to a waster, that is slothful in his business. And it is noted as occasion of Sodomites brutish lust, that there was amongst them such 
g Ezech. 16.49.  abundance of Idleness.  
Use. Our Age abounds with the sins of Sodom; abundance of Idleness, we may well say, is Fountain of other Sodomy. Oh that we had some good josiah, to break down the 
h 2. King. 23.7.  houses of Sodomites amongst us; I mean those Nurseries of all Riot, Excess, and Idleness, that make our Land another Sodom; our tippling Alehouses! I am persuaded, our greatest furniture for gaols and Gallows, comes from these Nurseries.  
Neither stays the sin amongst debauched Rogues; but is, I know not how, become the gentlemen's sin: Their Birth and Riches seems to them exemption, not only from manual, but from mental labour: so spend they their time, as Seneca complained, aut aliud, aut nihil, aut male agendo. Cain and Abel were heirs apparent to the whole Earth; yet had their 
i Gen. 4.2.  employments in special Vocations: And who may dare to exempt himself from this Mandate of the Apostle? In the manner of employment may be some odds; one more generous, another more servile: In this I am sure is none; that all aught to be in their places industrious.  
What should I speak of the sloth grown upon the meaner ranks of men: in such sort, that the goods gotten by Parent's industry, maintaining them in fashion and reputation, a sluggish son, that brother to a waster, brings to nothing?  
It were strange, Religion should be made a colour for sloth! Sure I am, there is nothing which Religion less applauds. Yet how many covens of lazy Friars, under pretence of devotion and contemplation, have spent their whole lives in doing nothing? And since those hives of Drones dispersed amongst us, there are risen up a scattered & vagring company, under colour of devotion, & hungering after knowledge, more than those drones, negligent in their vocations. Paul, I should think, was no enemy to devotion; yet had such lived in his time, his Canon had been extended to them; They should 
k 2. Thes. 3.10.  not eat, that would not labour.  
Let it be our care to bend our industry to the utmost in our callings. And thus think we, God is as well pleased in the seasonable performance of duties in our special callings, as in those that immediately concern his worship.  
Obser. With your own hands; So that it is our personal industry that God requires of us in our callings. Therefore jethro advising Moses a course for ease of himself and the people, yet wisheth reservation of 
l Exod. 18.22.  harder causes, and inspection of his subordinate's to be continued. And Levites superannuated and dismissed from more public services, yet are commanded to keep 
m Num. 8.26.  their charge, and to assist their brethren in offices of inferior nature.  
To this property of labour, let us annex the quality of the matter, wherein it is to be employed: which Paul hath in a like exhortation specified; it must be some 
n Ephe 4.28.  good thing. That good thing, so far as it concerns special callings, conceive to be both honestum and utile; an honest good thing; a profitable good thing.  
Honest it must be, that there be no repugnancy betwixt the particular, and general calling, that binds to strictest observance of 
r Phil. 4.8.  virtuous goodness. As damnable, as the most sluggish negligence, is double diligence of many in evil: toiling themselves even to 
s Wisd. 5.7.  weariness in the ways of wickedness. As how many callings are there, as they are foolishly termed, whose very matter subject is sinful? Complexion-makers, they say, there are for deformed Strumpets; that know how to varnish over with Vermilion, the most wainscot faces, & to fill up the furrows, that wrinkled age hath drawn in their cheeks; 
Cyprian. de disc. & habit. Virgin.  there be that have learned to make white hairs black, & black white; as if they meant to give our Saviour the lie, and to prove conclusions with the Almighty. Many, that busy their heads, and beat their brains, to devise newfangled and antic fashions of apparel, for brainsick Gallants. Sufficeth it such to say, they are painful in their employments? So may a thief or Pirate say, he travels and ventures far for his purchase. Truth is, many a man takes more pains to go to Hell, than almost the holiest to go to Heaven. As it must be honest, so profitable also, wherein our labour is bestowed; profitable, I mean, to community, that it may have place here, that Paul speaks; The manifestation of the Spirit is given to every one 
t 1. Cor. 12.7.  to profit withal. Not only prophecy, and tongues, and gifts to teach, are the operations of the Spirit: But 
u Exod. 31.2, 3  BEZALEELS and AHOLIABS' skill to grave, etc. is the work of God's Spirit: And therefore are gifts, and faculties & offices severally distributed in the body of Christ; that by consideration of mutual necessity, the members might have the same care each for other; and no man enclose his abilities to his proper utility.  
In which respect, fault, First, our curious crafts, our vain & unnecessary employments, in Minstrelsy and the like: for Cui bono; so, I mean, as to be made a trade for Christians to live in: Secondly, but more our pernicious professions, that find too much applause amongst voluptuous Sensualists: 
Tertul. Cyprian. de spectaculis.  as that of Pantomimes and Histrionical Stage-players, amongst others holden so accursed and damnable. Our personal industry Paul requires, but in things that are good; that is honest, and apparently profitable to community.  
So of the duty; the reasons follow. First, As we commanded you.  
Quest. Had Paul authority to prescribe in matters of Civility?  
Answ. First, There be that allot to the Ministry power to order things Civil; and make even Ministers Custodes utriusque tabulae. The difference betwixt Civil and Ecclesiastical Magistrates they conceive to stand, not so much in the matter of the prescripts; as in the ends of prescribing, and manner of inferring. As heeding Civil duties stands in force by God's Law, and tends to grace Christian profession, so prescribes the Ecclesiastical: as means to support societies, so the Civil Magistrate. Neglect of such prescripts, the Magistrate punisheth with the sword, or some corporal mulct. The Church, only with spiritual censures. Secondly, But what if we say, It was done cessant Magistratu? Truth is, in Paul's time Princes were Heathenish; perhaps also negligent in ordering affairs of Government; at least, not taking into their care the Church of God. Sure I am, it is no arrogancy in a Minister to remember the people of duties of Civil honesty, and to urge upon their consciences care of obedience to any God's Commandments. And they that slight such prescriptions, though but of Ministers, shall bear their sin, and make more heavy their own judgement.  
The second reason, is from ends and uses of such their industry. First, That they may walk honestly towards them without. The word may be rendered, seemly, and according to good fashion.  
Honesty in Scripture imports three things. First, Virtuous goodness. Secondly, Gravity. Thirdly, seemliness or decency. I am willing to follow the Authentic Translation; and think, without straining, the observation flows hence; That Industry is no small part of honesty. First, virtuous goodness, I am sure, there is much in it; it being the nurse of all virtuous affections. Secondly, the comeliness of it such; that it hath approbation from very aliens; And not without cause said salomon's mother of the industrious woman, 
x Prou. 31.31.  Her works praise her in the gates.  
So that their error is palpable, that have penned up all honesty within the limits of seventh and eighth precept: and think all honesty stands in chastity and fidelity; so their bodies be kept from adulterous uncleanness, and their care be to pay every man his own, how ever dissolute their lives are otherwise, the wrong is unsufferable, if they be censured of dishonesty.  
These are, I confess, some parts of honesty, yet stands not all honesty in chastity and particular justice. In Paul's judgement, an Idler or busibody is no honest man, no, though his chastity and fidelity were as great as that of renowned 
y Gen. 39  JOSEPH. Yea, there is honesty in hearing the Word of God; and he is no honest man, that doth not with 
z Luk. 8.15.  an honest heart receive it, and bring forth fruit with patience. What think you of Sodomites? were they honest men? Never saw the Sun a people more conspurcate with lust, and all abominable uncleanness. Yet by our saviours sentence, Sodomites are more honest, than such as despise Ministers in their ministery. I am sure the 
a Mat. 10.14, 15.  state of the Sodomites shall be more tolerable in the day of judgement, than the state of such honest men.  
Secondly, How could I wish, many religiously affected to the Word & worship of God, more careful of this point of honesty? that it never might be told in Gath, There are amongst the most zealous Christians, Idlers, Busibodies, inordinate walkers, that eat not their own bread. How do such blemish our holy profession? an cause the way of God to be blasphemed amongst aliens? Remember, that industry is some part of honesty; so judged amongst aliens; towards whom Paul adviseth, To walk in all good fashion and honest deportment.  
Towards them without. So calls he all those not yet called into the Church of God; And even towards such aliens must Christians walk honestly and without offence; precepts, See Col. 4.5. 1. Pet. 2.12. & 3.1, 16.  
First, to prevent their blasphemy of that great name that is called upon us. Occasioned by any our least exorbitancy. Not left unpunished, in those that occasion it, No, not in 
b 2. Sam. 12.14  DAVID, that man after Gods own heart.  
Secondly, To 
c 1. Pet. 2.12. & 3.1.  win them to the truth; a better preparative can scarce be, than the inoffensive lives of those that profess it; nor greater discouragement, then neglect of such honesty, as falls within compass of their apprehension. It would be meditated, that though in things spiritual, naturalists and Heathens know little or nothing, because they are 
d 1. Cor. 2.14.  spiritually discerned: yet have they 
e Rom. 2.15.  written in their hearts some principles of the Law Moral; by which they are directed to order their own lives, and enabled to judge of other men's. It shall behove us therefore in matters of this Nature, to walk accurately towards them without, that they may 
f 1. Pet. 2.1, 2.  glorify God in the day of their visitation: at least, have no occasion or advantage to speak evil of our precious and most holy faith.  
Now Lord, that our ways were made so direct, that we might keep thy Statutes; At least in Moralities known naturally, we did not too foully corrupt ourselves; & give occasion to aliens to blaspheme! How many Christians by profession, are more than Heathenish in practice! grown dissolute in duties, wherein the blindest amongst aliens can observe their fault. Whether such do more good by profession, or hurt by unholy life, is hard to determine: or rather easy to prove, they bring more prejudice by their licentiousness to the proceed of the Gospel, than thousands of others can procure furtherance by their gracious behaviour. I say not but it is God's judgement on them that are offended, and farther estranged; but it is the fearful sin of those that occasion their alienation; and 
g Mat. 18.7.  Woe to that man by whom the offence cometh.  
And that ye may have lack of nothing. A second fruit of diligence; prevention of want, comfortable furnishing ourselves with all expedient comforts of life: Such blessing follows diligence, by the blessing and promise of God. The hand of the diligent, saith SALOMON, 
h Pro. 10.4.  shall have plenty, at least sufficiency, plenty proportionate to his estate: like promises Solomon hath many to encourage to painfulness.  
Their accomplishment, as all other made of temporalties, is ordinary only; it may be failing in some few particulars. Truth is, the blessings of this life, first, are not promised absolutely, but with limitation to expedience: secondly, with reservation of power to the promiser. First, to chasten our step aside. Secondly, to try our faith: patience, sincerity in obedience. Thirdly, are accomplished, not always in the particular promised, but sometimes in the equivalent, and by a commutation in melius. Howbeit, ordinarily it is true: the diligent are fed with 
i Pro. 30.8.  food convenient for them; and rare are the examples of men, diligent in their business, that have been destitute of necessary provisions. No honest calling so mean, but faithfully applied, hath yielded competency to those that live in it. It is amongst our quotidiana miracula, as Austin terms them; to see hardest Labourers, with coarsest diet, supplied with greater strength and more solid health; then those that daily feed on delicates, even to satiety. This is the Lords doing, and it is marvelous in our eyes; and should, me thinks, encourage the most sluggish amongst Loiterers, to industrious heeding the works of their vocation.   
VERS. 13.14. 
But I would not have you to be ignorant, Brethren, concerning them which are asleep; that ye sorrow not even as others that have no hope.  
For if we believe that jesus died and rose again: even so, them also which sleep in jesus, will God bring with him.  
SVcceedeth the last Branch of Sanctity, in this Chapter commended to God's people; moderation of sorrow and lamentation for the dead in Christ. Wherein considerable are first, the duty to keep mean in mourning: secondly, Reasons pressing the duty: first, lest we bewray ignorance of the blessed state of God's children after this life: secondly, because immoderate sorrow is rather for hopeless Heathen: thirdly, their death is no abolishing of Nature, but a sleep for a time: four, and resurrection is certain. First of the duty; sorrow not as men without hope. It should seem, the Apostle interdicts not sorrowing, but desires to moderate it. 
Augustin. de verb. Apostoli. Ser. 32.  Contristamur & nos in nostrorum mortibus necessitate amittendi, sed cum spe recipiendi.  
Obser. Religion abolisheth not affections, but only moderates them. Paul prohibits not to mourn, but to mourn without measure; 
k Eph. 4.26.  permits to be angry, so the cause be just, and due measure and moderation observed.  
Grace destroys not Nature, but rectifieth it; it doth not abolish Reason, but rectify it; deprives not of Sense, but teacheth right use of Senses; proportionally kills not Affections, but only order them. And the 
l Gal. 5.24.  mortifying of affections pressed in Scripture, must so be understood, that the carnality of them only is strucken at, not the Affections themselves.  
Use. The opinion of Stoics, not allowing to their Wise man any use of Affections, not to sigh or change countenance at any cross accident, sorts neither with Religion nor Reason; yet such Stoics, or stocks rather, desire Worldlings to make Saints. They, forsooth, must be so mortified, as they term it, that no occasion may provoke wrath, or sorrow, or joy; no, not when Gods own cause requires it. Yet first, God himself hath imprinted such Affections in man's Nature with his own finger; and they blame God's workmanship, that condemn them: secondly, Christ, of whom it is said, He 
m Heb. 7.26.  was holy, harmless, separate from sinners; that knew no sin, per experimentum, yet had use of Affections; 
n joh. 35.  wept over LAZARUS, over the 
o Luc. 19.41.  City; and not without Indignation, beheld the hard-heartedness of incredulous jews.  
Another sort of men we have, in practice more than Stoical; whom no cross from God or men can affect to sorrow; Loss of Goods, of Children, Wives, Parents, things dearest, toucheth not so far, as to work the least relenting. Their patience they think it, and insuperable fortitude, not to be moved with these things; their patience is it, or rather their blockish senselessness? 
p jer. 5.3.  Thou hast smitten them, O Lord, but they have not sorrowed. It was not patience, but stupidity which the Lord complained of in his people.  
Obser. Howbeit, that must be confessed which Paul would here intimate; Moderation of Affections is no small part of Sanctification. The Corruption that hath by the Fall grown upon the affections, stands chief in two things: first, their misapplying to unmeet Objects: secondly, their exceeding, or coming short of their due measure. And this is that God's Spirit doth in sanctifying them; first, directs them to their right Objects; secondly, keeps them to their just proportion.  
Very Heathen saw somewhat in this kind: wherefore some of them herein placed the top of Wisdom; and he was with them reputed wisest, that had best stay & guide of his Affections. Their virtues Moral are exercised all about moderating the appetite and affectuous part of the Soul.  
Use. Our Christian endeavour should be hither bended, that rectified Reason, or rather Grace and Religion, may bridle our turbulent and headstrong Affections. Wherefore Gods Spirit is pleased so highly to commend this temper. He that ruleth his spirit, saith Solomon, is better 
q Pro. 16.34.  than he that winneth a City; and Contra, Whoso hath no 
r Pro. 25.28.  government of his spirit, is like a City broken down, that hath no walls.  
A Meditation, if any other, meet for us: this part of Sanctity being so generally neglected; insomuch, that we see many hungering and thirsting after knowledge of God, in other parts of their life walking holy and blameless; yet, I know not how, pleasing themselves, and almost justifying the inordinate motions of their tumultuous Affections. In Wrath especially it is observable: how small occasions kindle it? and when it is grown to a flame, no place left for Right, Reason, or Religion, to sway it; nor is the gentlest remembrance admitted, though it be as that of the Lord to jonah, 
s jon. 4.4.  Dost thou well to be angry? Remember we whose prayer it was, that our 
t 1. Thess. 5.23.  whole spirit, and soul and body might be kept holy and blameless. And of these generals thus far.  
Obser. The particular wherein this prudent moderation is required, is sorrow for the dead in Christ: and it is so carried in the Apostles Exhortation, as if he would teach, Immoderate mourning for the dead in Christ, to be for Christians most unseemly. The Saints before us laboured herein, to set bounds to Affection, and to cut off occasions of excess in that kind. Abraham mourns for Sarah, even unto weeping; yet fearing lest he should forget his measures, desires to bury 
u Gen. 23.4.  her out of his sight: Egyptians mourn for JACOB seventy days; joseph, his natural son, 
x Gen. 50.3, 10  only seven days. Not that he was less kind, but more Christianlike prudent.  
The Lord interdicts his Israel those Heathenish Rites of 
y Deut. 14.1.  Balding and Cutting themselves for the dead: And our Saviour intimates dislike of jewish 
z Mat. 9.23.  Minstrelsy, for increase of Sorrow; Affection, he thought, in that case, needed not the spur, but the bridle rather.  
Indeed we read of some Saints excessive in this kind; David weeping for his Absalon, as Rachel for her children, and would not be comforted. But first, both it is noted as his infirmity; and secondly, in Austin's judgement, 
August. de doct. Christ. lib. 3. c. 21. & contr. Faust. Manich. lib. 22. cap. 66.  he bewailed not so much his sons death, or his own orbity, as the punishments whereinto his soul, so incestuously adulterous, so unnaturally murderous, should in likelihood be plunged. Non orbitatem doluit in eius interitu, sed quia noverat in quas poenas tam impiè adultera & parricidalis anima raperetur. And Bernard: 
Bernard.  Planxit meritò david super parricidâ filio, cui perpetuo sciret obstructum exitum de ventre mortis mole criminis. Thirdly, And what if David thus mourned for Absalon's damnation? Better hopes have Christians, of Christians that sleep in the Lord. Such as make excess of sorrowing, for them most unseemly. For first, how argues it ignorance in that point, wherein a Christians ignorance is most shameful; the blessed state of God's children after death? And how gives it occasion to Gentiles to traduce us, when we bewail, as utterly lost and extinct, those whom we profess to live with God? 
Cyprian. de Mortalitate.  Sp●● nostra ac fidei praevaricatores sumus, saith Cyprian: Simulata, ficta, fucata videntur esse quae dicimus. Secondly, And what odds, in this behalf, betwixt hopeful Christians, and hopeless Heathens; while we equally give reins to sorrow, and macerate ourselves with like comfortless grief?  
Use. Our wisdom it shall be, to set some reasonable limits to our sorrow, for those, of whom we have reason to be persuaded, that they sleep in the Lord. Let not the Monition seem unnecessary. Affections are violent, especially having show of lawfulness to set them forward. More frequent are the slips of Saints, in things for their matter lawful, then in those that are simply unlawful. Conscience, even of good men, sets itself lose, having plea of lawfulness for the action. Herein, Affection grows no less than tumultuous, being able to warrant itself by instinct of Nature, practice of Christ and his Saints.  
Truth is, the custom of Mourning, but Stoics, none condemned: howbeit, saith Bernard, the spiritual man that judgeth all things, 
Bernard. de considerate. lib. 3.  and is judged of no man, prevents all his attempts with this threefold consideration; first, whether it be lawful; secondly, whether decent; thirdly, whether also expedient. Secondly, And we are not ignorant, things lawful in their kind, may through neglect of due circumstances, prove sinful in the doer. Eating and drinking are lawful and necessary; yet excess therein, is censured of Gluttony. No wise man ever condemned Recreations as evil in their whole kind; yet immoderate use of Sports, is little less than Epicurism. And sorrow for the dead, hath example of Saints, yea of our Saviour, to warrant it. Paul's Mandate is more, 
a Rom. 12.15.  Flere cum flentibus; howbeit, excess in lamentation makes it sinful in Christians. And here also hath place that Caveat of the Apostle, 
b 2. Cor. 2.7.  lest any be swallowed up of overmuch sorrow.  
Meditations available this way, are these: First, of the blessed state of God's children, delivered from the burden of the body; 
Cyprian. de Mortalitate.  who thinks it not his gain? Saeculi laqueis non teneri, nullis peccatis & vitijs Carnis obnoxium fieri; exemptum pressuris augentibus, & venenatis Diaboli faucibus liberatum, ad laetitiam salutis aeternae, Christo vocante, proficisci. Who is not of Paul's mind? To be dissolved, and to be with Christ, is 
c Phil. 1.23.  best of all; such 
d Revel. 14.13.  rest from their labours, and their works follow them. Thus think, as S. Cyprian advised, Desiderari eos debere, non plangi; nec accipiendas esse hîc atras vestes, quando illi ibi instrumenta alba iam sumpserunt.  
Secondly, That argument which with Ephesians in like case prevailed, why should it not sway with us? 
c Act. 21.14.  The will of the Lord be fulfilled. Let us not make such Idols of ourselves, or ours, as for their deaths, so comfortable, to grow discontented at the Lords appointments.  
Thirdly, And if that Heathen could say, Praemittimus non amittimus? Why think not Christians much more, 
Seneca.  They lose not their friends, but send them before? Thus of the main matter in the Text.  
In our passage, let us notice the Epithet given to the death of God's Saints; they die not, but sleep; their death is a sleep. Usual in Scriptures. See joh. 11. Act. 7.  
What is it of Man that sleepeth? Some Heretics made question, and at length resolved, the separate souls cast into a dead sleep, to remain without action till the general Resurrection; which if they would limit to the organical actions of the Soul, that without commerce with the body, cannot be exercised; the strife were ended. But Experience hath taught us, the Soul hath her immaterial acts, which without bodily organs she is enabled to exercise. First, we see it in the straightest tie of the Senses, by Sleep, Thinking, Meditating, Discoursing. Secondly, yea the most perfect actions of the mind are, what time it hath least commerce with the body. In 
f 2. Cor. 12.3, 4.  Ecstasies, Paul had his greatest Revelations; and john in his 
g Revel. 11.10.  ravishment saw his most heavenly Visions. Thirdly, perhaps also that 
h Revel. 5.12.  place of john implies, that separate Souls have their employment in lauding and praising God and the Lamb.  
Limit therefore this sleep to the Body; whence I think it is, that our Graves are called 
i Isai. 57.2.  our Beds; wherein our Bodies, not our Souls, rest from their labours.  
Reasons of the resemblance are thus conceived: first, for that it rests from all toil and travel, and sense of evils: secondly, because it riseth again by the power of God: thirdly, and is as easily revived by the voice of God, as the living man is awaked out of his shallowest slumber.  
So that they err, not knowing the Scriptures, nor the power of God, that teach, the Body to be resolved by death into its first principles, without hope of restoring to life. What then, trow we, is the Resurrection promised? They say, 
Tertull. de Resurrect. Carnis.  of the Souls. But Tertullian well observed, They fall not, being immortal; therefore have no need, nor are capable of Resurrection. And that the Bodies also shall rise again, that same societas operarum, as he terms it, is abundant conviction. Partners they were with Souls in doing good or evil, must therefore participate in the reward or punishment.  
Secondly, And how fitly hence flows Paul's exhortation, To keep mean in mourning?  
As men without hope. He means of Resurrection to glorious life, and a better condition after death. The Periphrasis of Gentiles, and all aliens from the Church of God, accorded by the like, Eph. 2.12. how fittingly applied to their state, judge by these Reasons: first, they were without Christ, the ground of hope: secondly, out of the Church, the place of hope: thirdly, without the Covenant, the reason of all our hope and believing.  
Use. So that the Opinion savours of more pity than judgement, that gives Gentiles out of the Church hope of salvation; whether by light of Nature, as some; or by secret and extraordinary Inspirations, as others have dreamt.  
First, I wonder then the Prophets, David and Moses, so much magnify God's grace to jews before Christ's coming, in 
k Psal. 147.19, 20.  giving to them his Statutes, and entering with them Covenant of Peace and Salvation. Secondly, And why is that Blessing so much amplified to us Gentiles since Christ, 
l Act. 14.27.  that to us also God hath opened the door of Faith, and made us 
m Ephe. 2.13.  near by the blood of his Son?  
I say rather as the Apostle, 
n Rom. 15.9.  Let us Gentiles, of these times, praise God for his mercy, whom he hath regenerated to a 
o 1. Pet. 1.3.  lively hope in Christ jesus, having left desperate so many Generations of our Forefathers.   
VERS. 14. 
For if we believe that Christ died and rose again, etc.  
THe last reason pressing moderation of sorrow is here couched; taken from certainty of resurrection to life. Of it he lays two grounds. First, the resurrection of Christ. Secondly, the Power of God: withal, limits out the persons to whom this blessing belongs. The Article of resurrection, I mean not here to insist on, but so far only as it receives strength from the resurrection of Christ.  
Christ is risen: Therefore us also shall God bring, again from the grave.  
Quest. How follows the Argument? It might be his privilege as being the Son of God, and having in himself Divine Virtue to quicken his body.  
Answ. First, Probable at least it is made by the resurrection of Christ, 
p Heb. 2.17.  Man like to us in all things, sin only excepted; God's power in raising Christ from the dead, hath made manifest a possibility of returning from death to life. Secondly, if withal we consider our union with Christ by the Spirit, whose heavenly influence and Divine Virtue, in raising our souls to spiritual life, all living members in his body have experience of; a necessity we shall see of our being raised from death to fellowship of his glory. Thirdly, his resurrection is undoubtful pledge to us of our 
q Rom. 4.25.  justification, and full discharge from guilt and punishment of sin, that alone keeps us under the Dominion of death, and debars from entering the glorious presence of God. So strangely follows the Argument from the resurrection of Christ, to the rising again of Christians, even as many as are by the Spirit members of his body.  
So that, if any desire to know himself a sharer in the resurrection of the Just; this let him first learn to know, whether he be one with Christ; that union death dissolves not: yea, shall force the grave to render up the bodies of Saints, that where the Head is, 
r joh. 17.24.  there may the members be also.  
Signs of this Union: First, Experience 
s Phil. 3.10. Rom. 6.5.  of the virtue and power of Christ's resurrection: enliving our souls to all gracious and holy conversation. Secondly, the Sympathy and fellow-feeling we have of 
t Rom. 12.15.  the weal and woe, of our fellow-members in the body of Christ. 
u 2. Cor. 11.29.  Who is afflicted, and such burn not? They have no fellowship with Christ, whom joseph's afflictions touch not nearly; and to whose greatest merriments, the remembrance thereof puts not a pause.  
The persons, to whom belongs fellowship in this blessed resurrection, are described; Such as sleep in jesus: that is, That continue in that blessed union and fellowship with Christ until death, and in death. To such is the blessing pronounced: To that condition 
x Revel. 14.13. Revel. 2.10.26.  are the promises limited. In such 
y Heb. 10.38.  as withdraw themselves, God's soul hath no pleasure; their former righteousness is forgotten; 
z Gal. 3.4.  their passion's and patience all become vain unto them.  
Use. Our care let be, 
a Revel. 3.11.  to hold fast what we have received, the beginning of our subsistence in Christ.  
Helps available. First, Fear of our own infirmity, in which respect we may say as SALOMON, 
b Pro. 28.14.  Blessed is the man that feareth always: Such fear, first, how careful makes it to fly all occasions, that may withdraw our hearts from God! Secondly, how conscionable, to use all holy means of preservation in that blessed condition!  
Secondly, Deepest consideration of the 
c Heb. 6.6. & 10.26. 2. Pet. 2.20.  fearful condition of such as fall from the Grace of God; becoming more hopeless than Infidels; more profane than Atheists; I doubt not, but more grievously tormented then the most savage amongst hopeless Heathen.  
Thirdly, Prayer unto God, by whose grace only we stand; By 
d 1. Pet. 1.5.  whose power alone we are guarded through faith to salvation.   
VERS. 15.16.17. 
For this we say unto you in the Word of the Lord, that we which live, which remain at the coming of the Lord, shall not prevent them which sleep.  
For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trump of God, and the dead in Christ shall rise first.  
Then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air; and so shall we be ever with the Lord.  
THe Apostle goes on in his purpose, setting down new arguments of Consolation, in respect of the dead. In these Verses we have one, taken from the order of our Glorification; wherein, they that are dead in the Lord, have pre-eminence above those that are found alive at his coming: And thereby takes occasion to explain the order & course of the Lords dealing at his second coming. And because it is a secret strange to Reason, to win it the more credit, he prefaceth thereto, vers. 15.  
So that in the words we have three things to consider, first, the prerogative of the dead above the living at the coming of Christ, secondly, the explication, thirdly, the confirmation thereof. Take we the words as they lie in order.  
Quest. This we say unto you in the word of the Lord. The question is, where Paul had this from the Lord? whether from some other grounds of Scripture, or by special revelation, or by tradition?  
Answ. It matters not much to inquire: what he speaks of the 
e Mat. 24.31. job. 5.28, 29.  last trump, and ministery of Angels in the resurrection; of the voice of the Lord, and his descending from heaven, we have extant in the Evangelists.  
What he here speaks touching the order of proceed at Christ's coming, is found no where but in this Apostle: whether this were amongst the special 
f 2. Cor. 12.1.  revelations, he had in his ecstasy, or at some other time discovered, we need not inquire: we know him of that number, that spoke by inspiration of the holy Ghost.  
Whereas to win credence to this mystery, he prefaceth with mention of the word of God, supposing it sufficient to procure faith to strangest secrets; we learn, that in strangest mysteries and secrets farthest above the reach of reason, our inquiries must stay, when once we are assured the mouth of the Lord hath spoken them. Therefore we may observe, it hath been an imputation and blemish to them that have questioned things strangest to reason, once uttered in the Word of the Lord; as to 
g Gen. 18.23.  Sarah, in the promise of a son to be borne in her old age, after so long barrenness, 
h Luc. 1.18, 20.  in Zacharie, father of john Baptist, 
i Num. 11.21, 22.  in Moses, etc.  
Use. It teacheth us to captivate our Reason to the word of God, and not to give it liberty, curiously to search beyond revelations; but to make this the utmost period of our inquisition, The mouth of the Lord hath spoken it. To tell you how many have fallen into errors and heresies damnable, by giving reins to reason in this kind, were endless. We are not, I think, unacquainted, how in that great mystery of the Trinity, some, by this means have been blinded, whiles willing to make that transcendent mystery hold correspondence with the shallow conceit of their understanding, they have vanished away in their apprehensions, and grown to deny that mystery, so plainly taught us in the Word of God. Whence grew Arius to his heresy, denying the eternal generation of the Son from the Father, and his equality unto him in power, wisdom, eternity, and other essential properties of the Godhead? save that he could not conceive things otherwise in Gods, than they are in human generations. And Porphyry contradicting that Article of the Resurrection, fell thereto by overfar inquiry, not able to conceive how the substance of our bodies devoured by beasts, and so by digestion incorporated into their substance, could again be severed. Brethren, know we, that 
k Deut. 29.29.  things revealed, so far as they are revealed, are ours and our children's, and that faith must go beyond reason in matters supernatural, believing what the Lord speaks, even because he speaks them; though Nicodemus his question cannot be answered, 
l john 3.9.  How can these things be?  
See we now the privilege itself: it's propounded first, negatively, We that survive, shall not prevent them that sleep: secondly, affirmatively, the dead in Christ shall rise first.  
Sense. It is inquired, how Paul reckons himself amongst those that should be found alive at Christ's second coming, sith he professeth to Timothy, 
m 2. Tim. 4.6.  the time of his dissolution was at hand; and after aduizeth this people, 
n 2. Thes. 2.2.  not to think the day of the Lord so nigh, as to fall within compass of that generation. A question that much troubled S. Hierome; and much toils he himself to find out a solution, rejecting in truth better expositions of others than himself brings any.  
Our later Interpreters think, the Apostle being uncertain of the time of Christ's coming, would express here in his practice our duty, that is, to stand in continual expectation of Christ's second coming to judgement; and so to order every day, as if it were the last day of the world. A duty it is needful, to 
o Mat. 25.13.  watch continually. But that the Apostle should upon this ground perform it, because he knew not whether it might fall into his life time, is unlikely, by that caveat given, 2. Thes. 2.  
Unless perhaps we may think, that as yet it was not revealed to the Apostle, that the Lords coming should be longer deferred. This once is a truth, The Lord did not at once reveal all things to his servants the Prophets; but, as the Author to the Hebrews speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by parcils, as you would say, acquainted them with his secrets. Instance we have in Abraham, that he should have a seed of blessing, was first revealed; whether 
p Gen. 15.2.  by generation, or adoption, it seems was not till after opened. When its farther made known, that it should be of his body by generation, yet whether by Sarah, or some other, seems not yet to have been revealed, which was in likelihood the occasion of their 
q Gen. 16.2.  error in Hagar; So perhaps in this particular; That there should be a second coming of Christ to judgement, and that this coming should be sudden, in a time when it was least expected, was revealed when Paul wrote this Epistle: That it should not be till the 
r 2. Thes. 2.3.  departing from the faith, the revealing of Antichrist, and his consumption, by the breath of the Lords mouth, it may be was an after-revelation. And this is a solution of the doubt not improbable.  

Hierome.  Another exposition there is extant in S. Hierome, under the name of Diodorus, howsoever rejected by Hierome, yet more probable than any himself brings. The sum of it is thus, Paul reckons himself and his associates amongst survivors at Christ's coming; not as thinking himself and those then living should be found of Christ in the body, but knowing all the Righteous to make one body in Christ jesus, and himself one of the number; Nos dixit, pro eo quod est lustos, de quorum & ego sum numero: We that remain, that is, those of the faithful, that shall survive to Christ's coming. Thus far of the doubt.  
The prerogative follows; the dead in Christ shall first rise, having their bodies first glorified, and clothed with immortality, incorruption, glorious splendour, etc. the Lord thus recompensing their seeming disadvantage, in respect of those that know no death, but analogical transmutation.  
Obser. The point of notice is this, The disadvantages of God's children, wherein they seem to be cast behind their brethren, are ever recompensed with some privilege or prerogative, wherein they also have their advantage. It may seem a prerogative of survivors at Christ's coming, over those that are dissolved by death, that they without death are clothed upon with incorruption; but see how the Lord recompenseth their seeming disadvantage; they are first glorified in their bodies; raised to a glorious life, before the living are changed. By plentiful induction it will appear. It may seem the disadvantage of us Gentiles, that jews had first 
s Rom. 3.2.  the oracles of God committed unto them; had the ministery of Prophets, yea of the Lord Christ himself, the 
t Rom. 15.8.  minister of Circumcision. But how plentifully hath the Lord recompensed it unto us, giving us more plenty of clear revelation, and greater measure of grace, than ever he vouchsafed to the Church of the jews! that we may say as our Saviour; 
u Mat. 13.17.  What many Prophets, and Kings, and righteous men desired to see, and saw not, we see.  
We may perhaps think it to be some disadvantage unto us, that we lived not in the days of Apostles and Prophets, that taught by special Revelation, and unerring Spirit, what they taught the people of God; but fully is it recompensed unto us; in that, many of the things which they a far off beheld in the Prediction, we with our eyes see in the accomplishment. See it in other particulars of outward or inward estate. diversly hath God ordered the state of his children in this life, calling some to teach, some to be taught; some to rule, some to be ruled; giving some, Wealth, Honour, Peace; exercising others with Poverty, Infamy, Contempt amongst men. It is strange to see, how emulous we are one of others preferment in these favours of God; whereas, if we would rightly weigh it, we should see, that in these things, wherein we seem to be cast behind our brethren, we have in one kind or other our advantage of them. Their Wealth is more; so are their Distractions, and Cares, and Spiritual Dangers; their Reckoning larger at the great Audite and Day of Accounts. Is it not well, the Lord hath freed thee from these Distractions? made thee rich in Faith, given contentment, and daily experience of his Fatherly care in another kind?  
In that which seems the greatest disadvantage, as that the Lord so long keeps us on the rack of an accusing Conscience, and withholds the sense of his favour, in the pardon of sins, I am deceived, if there be not some advantage to the oppressed. Usually ye shall see the course of their lives more strict; sins, that others without scruple swallow up, these conscionably fly from; their sanctity, for the most part, greater; and so, I doubt not, shall be their glory. In a word: Is life short? the passage is speedier to the joys of Heaven: Is it prolonged? the more occasion have they of doing good; their service greater, and so shall be their reward. We cannot think of any disadvantage of God's children, wherein they are cast behind their brethren, but a recompense we shall find in one kind or another plentifully rendered into their bosoms.  
Use. The Meditation, me thinks, cannot but restrain in God's children all carnal emulation, at the seeming preferments of others in the favours of God. I know not how it comes to pass amongst us, such is our ignorance and infirmity, that the old Poet's Complaint may be taken up amongst us. No man, almost, is content with the state God allots him unto: Every man thinks another's Condition happier than his own; and that God hath not dealt so liberally with him, as he hath done with others.  
The people think it is well with Ministers, whose whole life may be spent in meditation of the Word of God; whom God hath chosen to be his Instruments to save the souls of his people. The Minister again thinks it is well with the people, to whom God hath committed care of no souls but their own, and from whom he expects less measure of knowledge and obedience. The subjects eyes are dazzled with the glory of a Kingdom; and they are sure high in God's favour, that are eminent in authority above others. The Magistrate again thinks it is well with the people, whose life is most retired from public employments; how secure live they from envy of the Ambitions, and from the Curse of profane Tongues? In a word, so emulous we are most, one at the seeming advantages of others by God's favour; that he is a rare man, like JOBS 
x job. 33.23.  Interpreter, one of a thousand, who thinks his own state and condition in every respect best for him.  
Against this emulation, we are stored with Reasons in the Scripture.  
As first, It must be thought of, that the Lord whom we serve, is an absolute disposer of his gifts, in what kind soever. 
y Mat. 20.15.  Is our eye evil, because his is good? Why suffer we him not, to do with his own what he thinks good? Who likes the sauciness of that Beggar, that quarrels at his alms, because another fares better? What ever our gifts are from God, they are Eleemosyna mera, mere Alms; for 
z Rom. 11.35.  who hath given him first?  
Secondly, We should consider, that the service we do to God, in what place soever, is acceptable, when it is tendered unto him in obedience, and singleness of heart; as pleasing to God is the obedience of the subject, as the rule of the Magistrate. Hearing and obeying with an honest and good heart, as Teaching in the Congregation. Saith Paul, touching the condition of Servants; 
a Eph. 6.8.  Whatsoever good thing any man doth, yea, in place of a servant, the same shall he receive of the Lord.  
Thirdly, We call God Father, and so he is; and cannot but acknowledge his Fatherly love to us in Christ. How should we not be persuaded, that what he sees 
b Mat. 7.11.  best for us, that he will give us? If Peace were better for thee then Trouble, Riches than Want, Honour then Infamy, makest thou question, but the Lord would give it thee? Thou knowest not then the bowels of his Fatherly love to thee in Christ, far exceeding the love of the tenderest father towards the son of his loins.  
Lastly, let that now propounded, never be forgotten; an Argument, me thinks, forcible to curb in all men carnal emulation. In those things wherein we seem to be disadvantaged in respect of our brethren, we are sure to have, in one kind or another, our prerogative and privilege to countervail it.   
VERS. 16. 
For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trump of God, and the dead in Christ shall rise first.  
THe Explication follows; first, by causes principal and subservient; secondly, the order of proceeding then holden, Vers. 16.17. In the words are three things considerable; first, that Christ shall come; secondly, the manner of his coming; thirdly, the effects and consequents thereof.  
That there shall be such a glorious coming of Christ to judgement, Scriptures plentifully prove. 
c Act. 1.11.  This same JESUS shall so come, as you have seen him go into Heaven. 
d Mat. 24.30.  They shall see the Son of man coming in the Clouds, with Power and great Glory. 
e Jude 14.  ENOCH, the seventh from ADAM, prophesied hereof, Behold, the Lord cometh with ten thousands of his Saints. The Lord was pleased to grant some intimation hereof to the very Heathen, by their Sybillae. Augustine and Eusebius record the Verses of Sibylla Erythraea to this purpose.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Whence they had it, whether by extraordinary revelation, or by some notice from Scriptures of old Testament, it is not material to inquire. The Lord, it seems, would have extant amongst the Heathen some Predictions thereof, as also of other things; the better to make way for entertainment of the Gospel amongst Gentiles, in the fullness of time, when they should see the Principles thereof have consent from their own Writers, whose Authority was sacred amongst them.  
Reasons of it are many; amongst many take these few, first, to declare the justice and equity of God's secret judgement, for which cause it's called, 
f Rom. 2.5.  the day of declaring the just judgement of God. There is at every man's death a judgement of absolution or condemnation passed upon their souls, according to their faith, or infidelity, repentance, or impenitency, but to us as yet secret. The Lord therefore hath appointed a day of general Assize, wherein every man's works shall come to examination and public view, and all the world be forced to acknowledge the equity of the Lords secret proceed.  
To this tend other actions of the Lord evidencing the same truth, as 
g Jude 15.  conviction of all the ungodly of their unlawful deeds which they have ungodly committed. Though I doubt not but its true of most men, they live and die as those heretics Paul speaks of, 
h Tit. 3.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their conscience being witness & judge against them; yet hath it pleased the Lord so to appoint, that there shall be a farther, and more public conviction of them: that if any hypocrite shall be so impudent as to obtrude unto the Lord the formal service he hath done, his mouth may be stopped, and his face covered with confusion; when his own heart shall tell him, men and Angels witnessing, he hath been a Formallist only in Christianity.  
A second reason, is the execution of full vengeance upon the bodies and souls of them, that have either ignorantly or maliciously 
i 2. Thes. 1.8.  disobeyed the Gospel. And this reason is furthered by two others. First, though they now in their souls suffer what their sins have deserved, yet by their bodies, the instruments of their souls in sinning, in the same state of senselessness with the bodies of God's Saints. It's meet therefore, that there should be such a coming of Christ, that as bodies and souls have been fellows in evil doing, so they may both partake in the punishment of their abominations. Secondly, moreover, it's to be considered, that howsoever the personal acts of sin in the ungodly, are, as they are acts, transient; and seen to die with the committers; yet have many of them a propagation along even to a thousand generations. It is said of jeroboam, He made Israel to sin. It is true, not only of the time, wherein he lived; but the infection of that policy and example, reached to many succeeding ages. The same is true of other sins and sinners; the poison and stench of their abominations, continue long after the death of their first Authors. Saint Jude tells us of some in his time, that walked in the way of CAIN, and BALAAM. Themselves were long since dead, but the poison of their example, remained even to judes time, and will do to the end of the world. And it is not to be doubted, but that all the sins of other men, occasioned by their example, shallbe punished in them, as well as those that in their own persons they committed. To the end therefore that they may have a full measure of wrath, according to the full measure of their sins; there must be a second coming of Christ to the universal judgement; and these are some ends in respect of the wicked.  
I might be infinite in setting down other ends that respect Gods children. As first, the clearing of their innocency to the faces of them that have loaden them with unjust slanders and accusations. Secondly, the recompensing of their labours, that have not received, in this life, any visible reward.  
And what should I tell you of the uses it hath in respect of God himself, and his Christ? How often quarrel we at the dispensations of his providence? that he casts prosperity upon the wicked, and exerciseth his children with continual afflictions. There must a day come, when men shall 
k Mal. 3.18.  discern betwixt him that serves God, & him that serves him not; and the equity of God's present disposition shall appear to all men: when the wicked shall be forced to confess, they found the Lord liberal to them in the things of this earth; and God's children have all their afflictions rewarded, with a full measure of glory.  
Let us now come to the manner of his coming, and then we subjoin the uses. The manner is described to be with great terror, Majesty and glory: With the voice of the Archangel, and with the Trump of God. My purpose is not upon this occasion, to enter the controversy about the orders and degrees of dignity amongst Angels. That there is an order betwixt them, some being superior, some inferior, we make no question. An Archangel we find here; and will make no great quaere of it, whether as they have one supreme, so there may be others in their several ranks, one superior to another: Amongst the evil angels, we read of one called, The Prince of Devils; the other inferiors, and Ministers unto him. Wherefore it is said, 
l Mat. 16.41.  The Devil and his Angels.  
Neither purpose I to speak much of the Ministry of Angels in the resurrection, and day of judgement. Ye have them briefly set down, Mat. 24. First, To gather God's children from the four winds, and to present them to their Lord Christ. Secondly, to be witnesses perhaps, and give evidence against the ungodly, of the sins they have secretly committed; we doubt not but they 
m 1. Cor. 11.10  attend our congregations. Thirdly, to be instruments of God's 
n Mat. 13.41, 42.  vengeance upon the wicked. Lastly, to serve to the greater glory of Christ the judge, for which cause, he is said at his coming, To be made 
o 2. Thes. 1.10.  marvelous in his Saints.  
Touching the Trump of God, whether we must take it in property of speech, or analogically, is a question: Interpreters vary in their conjectures: some take it analogically only, to signify the virtue, and power of Christ's voice, summoning us all together to his judgement seat; as amongst jews, their assemblies were summoned by the sound of Trumpets: others otherwise. For my part, I see not but we may take it properly. As at the giving of the Law, when the Lord came down upon Mount Sinai, the 
p Exod. 19 & 20.  voice of the Trumpet was heard exceeding loud; so it may be here. Curious inquiries about the matter of it, or means of sound, let us omit as frivolous.  
The whole serves to express the terror, majesty, and glory of Christ, at his second coming to judgement; attended with thousands, even a thousand times ten thousand of his glorious Angels; with his mighty voice shaking Heaven and Earth; and by the power of his Trump raising the dead out of their graves, and presenting them all at his Seat of judgement. No marvel, if the wicked then run to the Rocks to hide them, and to the Mountains to fall upon them; his coming being with such majesty and glory. The uses follow.  
And first, it serves for confutation of those 
q 2. Pet. 3.3, 4, 5, to 10.  godless Mockers, whom S. Peter speaks of; that, in regard of so long delay of his coming, grow to deride and scoff at the Promise. Such Atheists all Ages have afforded: would God our own times were free; men that labour to quench in themselves those notices of a judgement to come, that the Lord hath written in their hearts with the point of a Diamond: And, which passeth all measure of Atheism and profaneness, have not stuck to reason against this Principle of our Christian Faith. Will you hear how? S. Peter's Mockers thus disputed; All things have continued in like state without alteration, ever since the Creation: We see the same circumvolution of Heavens, vicissitude of Times and Seasons. Ergo. Ans. Now, first (saith Peter) their ground is false, their own hearts being witnesses, save that they have wilfully shut their eyes against the light of the Truth: For they cannot be ignorant, that the Earth once perished by Waters, that Deluge having testimony, not only from Moses, but even from Heathens themselves. Besides, they cannot but acknowledge a sensible decay, and declining of all the creatures from their original strength and perfection; we see them, as David, 
r Psal. 102.26.  waxed old as a garment, and now, as it were, of their own accord growing towards a dissolution. Lastly, that Word of God, that was so powerful to give them a beginning, is it not as mighty to put an end to the creatures? Suppose than it were true, that the world stands still in the state wherein it was created; the Lord, by whose Word and Power it was first made, and hath, ever since Creation, continued in this order, can with the same power of his Word bring it to nothing.  
Their second Argument against the Dissolution, is, as the Epicures against the Creation; Quae machinae? What should the instrument and means of Dissolution be? If we say Fire; it is one of the principal parts whereof it consists. Ans. Yet can the Lord use it as a means of the Dissolution, as he once did Water, the common Principle of all things, at the universal Deluge.  
Third Argument, is from the long delay. Ans. Wherein, saith Peter, first, how much forget they themselves; measuring the days of God's eternity by the scantling of our time? Secondly, how little do they consider the ends and reasons of the delay? which are, not the Lord's forgetfulness, or change of his purpose, but his patience towards us, in waiting for our repentance, & the accomplishment of that number that he hath chosen to life; of whom, perhaps there are many as yet unborn.  
To these of Peter's mockers, our judicious Atheists, as they would seem, have added an Argument, as they think, irrefragable; taken from the seeming neglect of the good and evil done amongst men.  
Quest. How many see we living piously, yet miserably? How many, as the unrighteous judge in the Gospel, without fear of God, and reverence of men, and yet in the top and highest Chair of prosperity?  
Answ. Now, what is to be perverse, if this be not? That which Gods Spirit thinks an Argument demonstrative, to prove a second judgement, these think invincible to overthrow it. The 
s 2. Thess. 1.5.  present tribulation of the Righteous, is a demonstration of a righteous judgement to come. Whereto Solomon accords, in the use he makes of this vanity he saw, amongst others, under the Sun. 
t Eccl. 3.16, 17.  I saw a place of judgement, and lo, wickedness was there; and the place of Righteousness, and behold, Iniquity was there. Then said I, God shall surely judge the righteous and unrighteous; for there is a time appointed for every purpose. Secondly, neither is this seeming neglect so universal, as they would make it: Some we see here punished, & rewarded, that we may know, there is a Providence taking notice of all; some others yet respited, that we might know there is a judgement to come.  
Use. Leaving these Atheists all to the judgement of the great Day, let us see how we may profit by this Meditation. And first, it serves 
u Act. 17.31.  to admonish all men, in all places, to repent of all their ungodly deeds, which they have ungodly committed, in as much as the Lord hath appointed a Day, wherein he will judge the world in righteousness, by that Man whom he hath appointed: as Solomon also presseth the Exhortation, To 
x Ec. 12.12, 13.  fear God, and keep his Commandments; seeing he will bring every work unto judgement, with every secret thing, whether it be good or evil. And I beseech you, every one seriously think of it, there is not a vain oath, no, nor 
y Mat. 12.36.  an idle word, but thou art countable for it at that Day. How much more for thy Perjuries and Blasphemies against God and his Truth? And let no man flatter himself, thinking his greatness or smallness, his age or youth, shall excuse him before God: 
z Revel. 20.12.  Great and small stand before God, to be judged after the things written in the Books. And even of the jollities of Youth, said SALOMON, 
a Eccl. 11.9.  the Lord shall bring them to judgement. Nothing shall stead thee at that Day, but Faith and Repentance. Lest any say, even that Day may bring Repentance to Salvation; and the Lord is merciful, and will then be entreated; hear what Paul hath, That Day is 
b Rom. 2.5.  a day of Wrath to all impenitent sinners; and thou mayest cry and howl, with 
c Heb. 12.17.  Esau, for the Blessing, but shalt find no place for Repentance, because thou neglectedst the time of the Lords Visitation.  
A second use S. Paul points us unto, in his own practice; and S. Peter also, having described the terror and glory of that Day, it should teach us all faithfulness in our Vocations and Callings; 
d 2. Cor. 5.11.  This terror of the Lord should make us persuade men: yea, saith Peter, 
e 2. Pet. 3.11.  What manner men ought we to be in all holy conversation and godliness! Fools as we are, we dream of too much strictness in holy courses; and generally, it goes for an Opinion currant amongst the wise, We may be just overmuch. Alas, brethren, do we consider the Majesty, Power, Purity, strict justice of the judge, when we thus speak? He that brings even idle words to judgement, and forgets not a thought of disobedience, how will he spare our gross negligence and presumption? How our formality and unreverence in his service? Saith PETER, What manner ought we to be in holiness? Even Angelical purity were little enough, to present us to the eyes of that judge. It is his great mercy to us, that he hath promised, to 
f Num. 23.21.  see no iniquity in JACOB, nor transgression in Israel; yet so, as that he would have us endeavour 
g 1. Pet. 1.16.  to be holy, as he is holy, and to 
h 1. joh. 3.3.  purge ourselves, as he is pure.  
The last thing to be considered, are the effects and consequents of his coming; some of them respect the dead, whereof already; others, the living that remain at his coming; some others, both.   
VERS. 17. 
Then we which live, etc.  
AUGUSTINE here propounds the Question, 
Augustine.  Whether they whom Christ shall then find alive, shall not die at all; or, whether in their passage towards Christ in the Air, they shall die, and be revived: and seems to incline to that opinion, that they shall have their death, and be again mirâ celeritate revived. Against him directly is the Apostle; 
i 1. Cor. 15.51.  We shall not all sleep; and PETER, Christ is ordained of God to be judge 
k Act. 10.41.  of quick and dead.  
His Arguments are of small moment; To 
l Gen. 3.19.  dust thou shalt return; and, It is 
m Heb. 9.27.  appointed to all men once to die. caietan's answer is brief, but pithy; The Statute, saith he, is regular; but, illos non mori est singular; There be that have their privilege and dispensation.  
Touching the manner of this Raptus, whether it shall be by ministery of Angels, as seems to be implied, Mat. 24. or by an immediate power of God, making our bodies of that agility, that, as Birds, we shall mount up into the Air, is not curiously to be disputed.  
Quest. If any shall ask, What the use is of our meeting the Lord in the Air, whereto it serves?  
Answ. First, to fill up the 
n Jude 14.  Majesty and Glory of the judges presence. Secondly, to be his Assessors in the judgement, to be pronounced and executed upon the ungodly. Which made Paul say, We 
o 1. Cor. 6.2.  shall judge the world; whether by way of Comparison, as Ninivites are said to 
p Mat. 12.41.  condemn jews; or by way of Approbation, is indifferent to be resolved.  
Obser. Here only take notice of the glory God reserves for his children against the Day of judgement: that howsoever they are here contemned, and in the estimation of the wicked, as the scum and offscouring of the world, the Lord Christ shall then honour them so far, as to make them his 
q 1. Cor. 6.  Assessors in the judgement of the World. In the Regeneration, they shall sit on 
r Mat. 19.28.  Thrones, judging the Tribes of Israel. Such honour have all his Saints.  
Use. And let it be our solace, against all the contempt we live in, in this World. I know not how, that temptation of Infamy and Reproach prevails much with many; gladly, we would all be somebody in the eye of the World. And because we see Religious courses so every where loaden with disgrace, many, exceeding many, shrink, if not from practice, yet from open profession of the Gospel.  
Now, if we had wisdom to measure the happiness and glory of God's children, not by their outward state in this life, but by their condition in the life to come, we should never envy unto Solomon his Royalty, nor to any Monarch of the Earth the perfection of Majesty. For to which of the Kings of the Earth said the Lord at any time, they shall be his Assessors at the day of judgement? except to such only, as contentedly submit themselves to bear his Reproach; and that have learned with MOSES, to 
s Heb. 11.25, 26  count the rebuke of Christ greater honour, than all the Majesty that the World can afford them. They also shall die like men, and be countable for the injuries and oppressions they have loaden Gods children withal: yea, if they repent not their ungodly deeds, stand to be judged of them whom they have contemned and despitefully entreated.  
Obser. The last consequent of Christ's coming here mentioned, is the admission of God's children to the perpetual society of Christ, and fellowship in the blessedness and glory of his Kingdom. The excellency of that state, see at large described, Revel. 22.  
Use. And let it teach us, to long, and pray for that blessed appearing and coming of the Son of Man, 
t Revel. 22.17.  The Spirit and Bride say, Come, yea even come quickly, Lord jesus: The 
u Rom. 8.19.  Creatures with earnest expectation wait and long for the manifestation of the sons of God. And by how many means doth the Lord labour to draw our Affections towards that blessed Estate? exercising, and even loading us with Afflictions in this life; giving us taste of the comforts he hath provided for us in the life to come, in the Peace of Conscience, and first fruits of Sanctification; yet so, as we have neither in perfection, nor without interruption: To what end? but that we might, from the sweetness of the taste here vouchsafed unto us, frame this kind of reasoning to ourselves? If the taste of this happiness be so sweet; Oh, what shall the fullness be? If this glimmering light of Heavenly knowledge, when we see but as in a Glass, darkly, be so delightful; what shall it be, to see the Lord face to face, and to know him as he is? If our weak obedience, and the first fruits of the Spirit be so comfortable, that we highlier prise it then all the treasures of the World; what shall the perfection of Holiness be? When there shall be no Devil to tempt, no Concupiscence to entice, no Flesh to lust against the Spirit, no Law in our members to rebel against the Law of our mind. If the communion we have here with Christ, in his Word and Sacraments, be so joyous, that we are of David's mind, 
x Psal. 84.10.  One day in the Lord's House is better than a thousand in the Tents of ungodliness; and think it more honour, to be a Doorkeeper in the House of God, then to reign in the Tabernacles of the wicked; what shall it be, to enjoy the immediate Presence and Glory of God our Father, Christ our Redeemer, the holy Ghost our Comforter? etc.  
To which, if we add the consideration of the unchangeableness of that estate, what can be added to that measure of happiness? We shall, saith the Apostle, be ever with the Lord.  
Obser. So then, the blessed state of God's children after this life, is unchangeable and everlasting. That inheritance 
y 1. Pet. 1.4.  is incorruptible, undefiled, and that fadeth not away. That life is 
z Dan. 12.2.  everlasting; that Sabbath 
a Isai. 66.23.  is perpetual, that glory is eternal; that joy lasts for evermore.  
There be three things eminent in the state of glory, above that of God's children in this life. First, perfection. Secondly, perpetuity. Thirdly, immutability. We see now but in a glass, imperfectly; 
b 1. Cor. 13.12.  then face to face; we have now 
c Rom. 8.23.  the first fruits, only of the spirit, the 
d 2. Cor. 1.22.  earnest penny of our redemption; then the full measure, according to the measure of such creatures.  
We have now peace of Conscience; but alas, how often interrupted with unspeakable horror? Now rejoice we with 
e 1. Pet. 1.8.  joy unspeakable, and glorious; but times fall out, as with David, that we need pray, 
f Psal. 51.12.  Restoring the joy of the Lords salvation. There is peace, without trouble; joy without sorrow; Foelix securitas; secura foelicitas, saith BERNARD: foelix aeternitas, aeterna foelicitas, saith Augustine.  
Use. 1 Herewith 
g 2. Cor. 4.16, 18.  solace we ourselves in all afflictions, yea, though they seem to threaten us with death. It is a blessed change we make by dying in the Lord, or for him. Give hopeless men leave to tremble at death, whose portion is in this life. Let God's children sealed with his Spirit, lift up their heads for joy, in their dissolution: as Simeon sings his Nunc dimittis, 
* Ambros. de bono mortis, cap. 2.  quasi necessitate quadam teneretur in hâc vitâ, non voluntate; saith Ambrose.  
Use. 2 Secondly, Leave to moderate mourning for the dead, though never so near, 
Hicron.  that die in the Lord. Lugeatur mortuus, sed ille quem gehenna suscipit, quem tartarus devorat, in eius poenas eternus ignis aestuat, saith Hierome, intending to put measure to a mother's sorrow.  
Use. 3 Thirdly, 
h 2. Tim. 4.8.  Love, and long for; and 
i 2. Pet 3.12.  hasten unto the second appearing of Christ.  
Fourthly, Know hence, that the miserable estate of the Use. 4 damned in Hell, is also unchangeable and everlasting. It was origen's error, and the Chiliasts, that within one thousand years after the resurrection, there should be a year of jubilee for the damned in Hell; a year of release out of their torments. I marvel then why Abraham said, They 
k Luk. 16.26.  cannot come from you to us. Why our Saviour said, That 
l Mar. 9.44.  worm dies not, that fire goes not out? why he calls that fire, 
m Mat. 25.41.  everlasting? 
* Bernard. meditat. cap. 3.  Procul à beata Paradisi patriâ exulati cruciabuntur in gehennà perpetuâ, nunquam lucem visuri, nunquam refrigerium adepturi, sed per millia millium annorum in inferno cruciandi, nec inde unquam liberandi, ubi nec qui torquet, aliquando fatigatur; nec qui torquetur, aliquando moritur: sic enim ignis ibi consumit, ut semper reseruet; sic tormenta aguntur, ut semper renoventur. Bernard. And I wonder, how else their punishment answers to their sins; they sinned, saith THOMAS, in aeterno suo; Just therefore that they should be tormented in aeterno Dei. Their desires to sin, were everlasting, saith Gregory; is it not just, their punishment should be everlasting? Even now in hell continues their impenitency; and can we think the sins may be pardoned, that are not repent?  
Lastly, the Majesty they offended, is infinite; some infiniteness then there must be, to answer the violation of that infinite justice; it cannot be in the weight, lest the creature be abolished: It must be therefore in the continuance.   
VERS. 18. 
Wherefore, comfort one another with these words.  
THe inference out of this whole Treaty, touching the state of the dead in Christ: wherein consider, first, the duty enjoined; Comfort one another: the means of comfort; with these words.  
The points observable are these. First; The duty we own to the afflicted; that is, comfort. 
n 1. Thes. 5.14.  Comfort the feeble-minded. Man that is in misery 
o Job 6.14.  should be comforted of his friends; but that men have forsaken the fear of the Almighty.  
Reasons. 1 First, compassion & Sympathy that should be betwixt us, in respect of our near linking together in the body of Christ. If a thorn be in the foot, the back bows; the eye is busy to pry into the hurt; the hands do their best, to pluck out the cause of anguish? even we are 
p Ephe. 4.25.  members one of another: therefore said PAUL, 
q 2. Cor. 11.29.  Who is afflicted, and I burn not?  
Reasons. 2 Secondly, We ourselves are 
r Heb. 13.3.  yet in the body; and may suffer what others now feel.  
Reasons. 3 Thirdly, 
s 2. Cor. 2.7.  Sorrow, saith the Apostle, is a gulf; how many swallows it up for want of comfort? Example see in jobs friends, Barzillai, etc. Defective in this duty, are, first, all men insensible of others sorrows; whom the afflictions of God's children touch not. They drink wine in bowls, saith AMOS: but 
t Amos. 6.6, 8.  no man is sorry for the affliction of JOSEPH. Therefore the Lord hath sworn by himself, that he doth abhor the excellency of JACOB, and hate the Palaces thereof. How can we be assured we are quickened by the Spirit of Christ, that have 
u Phil. 2.5.  not his affection? To count the afflictions of his Church, after a sort our 
x Act. 9.4.  own.  
Secondly, They that make themselves merry with the miseries of their brethren; & count it a chief melody, to see, and hear the maladies of others; when 
y Hest. 3.15.  SHUSHAN is in greatest perplexity, HAMAN is in the height of his jollity. How many of the same spirit amongst us, triumph in the greatest miseries of their brethren, that misery of miseries, a wounded spirit? there are, that can sooner make matter of exprobration, then means of compassion; it is the fruit, they say, of following Sermons. How ever it be true, It is a 
z Heb. 10.31.  fearful thing to fall into the hands of God, and wonderful intolerable to wrestle with his wrath in the Conscience; yet far more heavy token of his implacable displeasure is it, to live senselessly in sin, and not to be remembered with some afflictions. Truly said HIEROME, Magna ira est, quando peccantibus non irascitur Deus. It is cause of trembling, when the Lord comes to 
a Psal. 89.32.  visit our offences with the rod, and our sins with scourges; but much more grievous, that he threatens by HOSHEA; I will not visit their daughters when they are harlots. Medicus, si cessabit curare, desperate.  
Yea see how the Scripture teacheth us, from the afflictions of God's children, to infer a far more miserable estate of the wicked. If judgement begin at the house of God, 
b 1. Pet. 4.17.  what shall be the end of them that obey not the Gospel? I begin to plague the 
c jere. 25.29.  City where my name is called upon, and shall ye go free? If the 
d Prou. 11.31.  righteous be recompensed in the earth; how much more the wicked and the sinner? doth he so chasten the infirmities of his children? what will he do to the presumptions of his enemies, etc.  
Remember what Solomon adviseth in this case: 
e Prou. 24.17, 18.  Rejoice not, no not when thine enemy falleth: neither let thy heart be glad, when he stumbleth; lest the Lord see it, and it displease him; and so he turn away his hand from him to thee.  
Thirdly, They that add affliction to them whom the Lord hath wounded. Give gall for meat, and vinegar to quench thirst, as the jews to our Saviour: make more bitter the afflictions of God's children; first, by insolences, secondly, 
f 2. Sam. 16.  exprobrations, thirdly, questioning sincerity.  
Let all such barbarous, and inhuman natures remember, what David prays unto such; not out of a revengeful affection, but by prophetical instinct: 
g Psal. 69.24.26, 27.  power out thine indignation upon them, and let thy wrathful anger take hold upon them. Add iniquity to their iniquity, and let them never come into thy righteousness. For they persecute him whom thou hast smitten. Hear what Obadiah threatens to such a people; 
h Obad. 15.  As thou hast done, so shall it be done to thee; thy reward shall return upon thine own head.  
Let God's people be exhorted, to beware this inhumanity; and as we desire to partake comfort from God, so not to withhold it from the afflicted.  
Reason's hereto inducing: First, it is the end why the Lord hath been pleased to Minister comfort to us; that we 
i 2. Cor. 1.4.  might be able to comfort others, with the same comfort, wherewith ourselves have been comforted of God.  
Secondly, The comfort we Minister to others, is reflected upon our own souls. In spiritual things, no man is a loser by communication. No man loseth knowledge, by instructing the ignorant; nor abates his own zeal, by inflaming the zeal of others, nor impairs his own comfort, but increaseth it, by Ministering comfort to the distressed.  
Thirdly, God himself becomes our debtor by promise, to 
k Psal. 41.1, 2.  recompense it into our bosoms.  
Fourthly, The souls of the afflicted 
l 2. Tim. 1.16.17  shall bless thee.  
The matter or means of comfort followeth: with these words:  
Obser. The best comforts are they, that are drawn from doctrines of the Scriptures. 
m Rom. 15.14.  Scripture-comforts are the comforts indeed.  
Scripture-comforts exceed all others, in three specialties. First, they are more solid, because more true; the very pith and marrow of comfort, is contained in Scripture: there is that, the weary soul may rest, and build upon. This, saith DAVID, is my 
n Psal. 119.50.  comfort in mine affliction. 
o Psal. 119.52.  Thy word hath quickened me. I 
p Psal. 119.92.  remembered thy word, O Lord, and received comfort.  
Secondly, more universal. Some miseries there are, for which the Heathen found out, and penned some shallow comforts. But how many be there, which they could never find salve to cure? that misery of miseries, a wounded spirit, how miserably do they comfort? No marvel; they knew not the storehouse of comfort, the Mediator Christ jesus, 
q Rom. 5.10.  that died, to reconcile us unto God.  
Thirdly, More effectual. What words but these, have the Spirit of God promised to make them effectual to the consolation of the afflicted? This 
r Isai. 59.21.  Word and the Spirit go together. The holy Ghost, the Comforter, seals it up to the Soul, and 
s Rom. 5.5.  sheds God's love abroad in our hearts.  
And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men, and those propounded in the Scripture, we shall see, how utterly vain, and of no worth, those are, in comparison of these.  
To speak to the point Paul here treats of: Tully and Seneca have many large Discourses, tending to yield comfort in the death of friends. The sum of all they say, is this, Eâ lege nascimur, Death is inevitable, none can avoid it; foolish therefore for a man to grieve for it. Again, it is exitus communis, none escapes it; and here they lay on load, with histories of Cities, Kingdoms, Monarchies, that have come to ruin. Thirdly, sometimes they demur, whether any thing of Man remain after death? imagining no other Immortality, but in the mouths of men, by commendation: either they are not, and then are not miserable; or if they be, yet herein stands their blessedness, their souls are rid from the prison of the body. What are the comforts Scriptures afford in this case? 
t Rom. 8.3, 39  Death separates not from the love of God, brings 
u Revel. 14.13.  rest from Labours, leads to the 
x Phil. 1.23.  presence of Christ; yea, of the very bodies teach truly, their death is but a sleep.  
See in another particular: Outward afflictions and vexations; what comforts have they? Forsooth, either they are fatal, and cannot be avoided; or else fortuitous, and therefore to be contemned: Compare the Scriptures; they are swayed by the provident hand of a loving Father; that first, 
y 1. Cor. 10.13.  tempers them to our strength; secondly, useth them as means to 
z Heb. 12.11.  mortify our sins, to 
a 1. Cor. 11.32.  prevent damnation; Thirdly, they 
b 2. Cor. 4.17.  work to us an incomparable weight of eternal glory.  
In infamy and contempt; they show us the vanity of popular applause. What is fame, but aura popularis? the breath of the people. And honour, they say, is in honorant, not in honorato. Hear Scriptures: God hath chosen 
c 1. Cor. 1.28.  the vile things, & things of no esteem, to confounded the mighty; these that now are counted the offscouring of the earth, shall one day 
d Mat. 19.18.  sit on thrones judging the tribes of Israel; and, 
e Mat. 5.12.  great is their reward in Heaven. I might be infinite in this kind; but whereto? who marvels, if the comforts of men be not comparable to those, that proceed from the Father of mercies, & God of all consolation? He that made man's heart, best knows the maladies thereof, and what cordials to Minister thereto for medicine.  
Use 1 What then may we think of them, to whose souls, no comforts are more unwelcome, than those the Scriptures afford? that forsake this fountain of living waters, & dig them pits that can hold no water? in deadliest sickness, when now the soul draws nearest to the pit, delight most in the company, and presence of the most profane, and ignorant, of their cursed acquaintance; The Minister, whom God hath made 
f job 33.23.  his interpreter, and messenger of comfort to the weary soul, is last sent for, and lest welcome; as if they thought, of all comforts, they were lest precious, that the word of God affords.  
Will you hear the form of comforting that so much delights them? Be of good cheer, neighbour; you shall do well enough, by grace of God: I have seen many as low brought, and yet have recovered: or if the worst come, it is but a dying. We own God a death, and there is an end. As job speaks to his friends, Miserable comforters are these to the afflicted: It is indeed appointed to all men once to die. But hear what follows: 
g Heb. 9.27.  After death comes judgement. Where is that should support the soul, against it be presented to the Lords tribunal? When every man 
h 2. Cor. 5.10.  receives according to things done in his body: To such distress, alas, what comfort can they minister; that have neither experience, nor so much as knowledge, of the means of reconcilement unto the judge; know not, to reveal unto men that righteousness of Christ, wherein, who is not found, perisheth in everlasting horror, and torment of conscience?  
Secondly, Learn we all diligently to converse in the Use 2 Scriptures, that we may store ourselves with sound comfort, against the evil day cometh. Certainly it is a truth; either in this life for a time, or in the world to come, for ever, thou shalt find conscience an accuser, a witness, a judge against thee. It will be too late to seek comfort, when the misery cometh. Be exhorted therefore, to let this Word 
i Col. 3.16.  dwell plentifully in you; if not for the pleasantness of heavenly revelations, therein contained; if not, that you may know how to direct your lives according to the will of God; (though whoso makes it not his Counsellor, shall never find it his comforter:) yet for your necessity sake, that ye may have comfort, wherewith to support your souls, in the evil day of temptation.  
Strange is the contempt of this knowledge, & comfort of the Scriptures amongst men. Insomuch that even idle Ballads, profane Playbooks, and lying Fables, are with more delight conversed in, than the sacred Word of God, able to save, or destroy our souls. 
k Hos. 8.12.  God hath written us the great things of his Law; but they are become a strange thing unto us; caused the Scriptures to be written for our comfort, and therein afforded us consolations, such as no writings of men deliver. justly let their souls perish in horror, and everlasting discomfort, that neglect so great salvation offered to them in the Scriptures.   
The end of the fourth Chapter.   

THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS.  
VERS. 1.2. 
But of the times and seasons, Brethren, ye have no need that I writ unto you:  
For yourselves know perfectly, that the Day of the Lord so cometh as a Thief in the Night.  
THe Apostle in the former Chapter, hath spoken of the last Resurrection, coming of Christ, and state of the dead; showing what shall be the blessed condition of men dying in the Lord, especially, after Resurrection. Now because he saw man's curiosity would be ready to inquire, as the Disciples of Christ, 
a Mat. 24.3.  When shall these things be; and in likelihood there were such questions on foot in the Church of God; he preocupates that inquiry; showing that it is altogether curious; and both in itself, and in respect of them unnecessary: because they perfectly knew that Day of the Lord should come suddenly. The sum of Doctrine here taught, is; that the Day of the Lords second Coming is uncertain, sudden, and unrevealed; and that uncertainty and suddenness thereof is set out in a double similitude; the one of a Thief coming to spoil: the other of a woman's travel.  
The passage to this point is by way of Prolepsis; q. d. It may be inquired, when these things shall be. Sub. The question is impertinent and needless; in itself, because the thing is unrevealed; in respect of you, because you know it shall be sudden.  
The points of observation are these: It is an ancient policy of Satan, to divert our studies and inquiries from things revealed and necessary, to matters of secrecy, and mere curiosity. That the Lord shall come to judgement, is a point revealed; and of necessary use to the Church of God; when he shall come, God hath secreted to himself. But man's curiosity is made upon secrets; in stead of meditating, & making use of that revealed, it would be informed of the times and seasons. The Disciples had been informed of the Lords purpose to restore the Kingdom to Israel; that sufficeth them not to know; but they must be acquainted with the time, 
b Acts 1.6, 7.  Wilt thou at this time restore the Kingdom to Israel? Of this curiosity the Apostle elsewhere complains; there were that doted, and even 
c 1. Tim. 6.4.  languished about questions needless, that had no possible determination by the Word of God; no marvel, if they macerate & perplex themselves that are entangled therein. In aftertimes remained the same evil in the Church. Saint Austin tells of some, that hearing the Doctrine of Creation taught in the Churches of God, left the meditation and holy use of that Article of faith, and fell to busy inquiries, Where the Lord was, What he did, & How he bestowed his time, before he made the World. Another sort, that gave some credence to the Doctrine of Original sin, and could not but acknowledge the depravation of Nature; but it tortured them to know, how it should be conveyed from Adam to his Posterity. A fit inquiry it had been, saith Austin in his Apologue, or Story of him fallen into the Ditch, to use means to come out of it, then to know how we came into it.  
What should I belong? One of the first occasions of Popery growing to such height, was this doting about curious questions, wherewith their Schoolmen pestered the World. The Devil used that policy, to divert men's minds from things revealed and necessary, so long, that they lost almost all truth in the Church of God. It were endless to mention all; take instance in that one point of Angels. That there are such heavenly Spirits, and that they are 
d Heb. 1.14.  deputed to the ministery of the Church, etc. the Scripture plainly revealeth: This knowledge sufficed not; but they fell to Disputations about the time of their Creation; whether it were before, or with the visible World; whether on the first day, or when they were created. Touching their Orders, what, and how many they were, their number, whether more fell or stood: whether they did occupy a place; and so, whether many might be in one place at one time; and how many might sit on a Needle's point; and six hundred such like needless points.  
And in this policy, the Devil is not slack to this day, after we have seen by lamentable experience, the woeful fruits of it. Touching the point of the Text; when the Day of judgement shall be, how many have taken in hand curiously to inquire, boldly to determine, not the Age only, but almost the Year and Day, wherein the Lord shall come. And how often hear we the question amongst men, careless to go to Heaven, yet curious to inquire, whether we shall there know one another not?.  
Let us be admonished to take notice of, and prevent this policy of Satan. Remember what Moses hath; 
e Deut. 29.29.  Secret things belong unto God; things revealed only to us and our Children. Our Nature is marvelous curious, and delightfully prone to Novelties, and matters of secrecy; It is not the least part of our 
f Ephes. 4.17.  minds vanity. I beseech you consider, that in things necessary, and plainly revealed, there is sufficient to exercise our wits, and to wear out our lives; were our bodies of Iron, our years as those of Methusalem, our acritie as that of Solomon. Lastly, consider the issue of such curiosity; it breeds nothing but 
g 1. Tim. 1.4.  questions without end, to no edification of ourselves, or others.  
Quest. You need not that I writ unto you. Was it then a point unnecessary? why doth Paul teach it? was it necessary? how needless then to write unto them?  
Answ. First, God his Spirit is not unacquainted with points of Rhetoric; such Ironical preteritions are something 
h 2. Cor. 9.1. 1. Thess. 4.9.  frequent in Scripture.  
Secondly, unnecessary it was not, in itself; for it is a point of Scripture-Doctrine, whereof all is 
i 2. Tim. 3.16.  profitable. But somewhat unnecessary, to be newly taught to this people.  
Quest. Why then written to them?  
Answ. Know, that these passages of Scripture, though directed to particular Churches by name, yet were intended to the use of the whole Church in all times. Though therefore in respect of this people, already instructed in this point, the mention might seem needless; yet necessary was it for the Church, that of it should be extant plentiful testimonies in Scripture.  
Thirdly, How ever needless to mention to them, by way of instruction; yet not for farther confirmation, and settling their judgements in that point of their knowledge.  
Obser. From his practice, insisting in a point wherein he acknowledgeth their exactest knowledge; learn we; that it is not unprofitable for us to be remembered, & after a sort newly instructed, in points wherein our knowledge is most exact. Therefore we see the Apostles themselves thi●ke it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to insist in things wherein they acknowledge the knowledge of the people. Paul is persuaded that the Romans are 
k Rom. 15.14.  filled with knowledge, able also to admonish one another, nevertheless writes boldly, to put them in remembrance. Saint P●ter to like purpose is not negligent 
l 2. Pet. 1.12.  to remember them of those things they knew, and wherein they were established.  
Our Saviour insists in some points of the Law 
m Mat. 7.12.  of Nature, which are, as Jude speaks, known 
n Jude 10.  naturally; and presseth them not without instance.  
Hear some Reasons:  
First, even in points known there may be forgetfulness in the time of use. In times of temptation, memory often fails in things otherwise known ad unguem. In matters of practice, how oft are our best known rules forgotten! the Philosopher hath a saying generally true; Omnis mal●● ignor●ns; he means of that ignorance which he call particular: what through passion and headstrong violence of affections, he lacks use of his knowledge, when he consents to lewdness.  
Secondly, besides, in nothing is our knowledge so exact, but something may be added to the distinctness of our understanding. There are many appertinencies to the Articles plainlyest revealed, and most perfectly understood, wherein the wisest need not scorn to receive farther information.  
That we are justified by Faith, and by it alone, 
Example.  we are most of us fully instructed: but how Faith justifies, whether as an act, or as a quality, or as an instrument, how many think you do not yet understand?  
Thirdly, Add unto this, that there may corruptions grow upon us in the points of our most perfect understanding; there are some parts of duty 
o Jude 10.  known naturally, and therein, saith IVDE, there be that corrupt themselves.  
Use. Foolish then is that niceness in many hearers, that cannot endure plain points, wherein they are already instructed, to be so much as lightly mentioned, or but pointed unto. Tell us, they say, what we know not; these things we have heard often, and know sufficiently. A speech savouring of arrogancy, and such as an humble spirit would tremble to utter: what Article of faith, what one precept in the Moral law is it, of which a man may say; there is nothing comprised in it, but he understands to the full? David had long traveled with an extraordinary spirit in the study of the Word of God; yet saw he still some 
p Psal. 119 18.  wonders in it, which he could better admire, then conceive.  
Secondly, Remember who said, 
q job. 13.17.  If ye know these things, happy are ye, if ye do them. Thy task is not ended when thou knowest; there is something more required, to make thy knowledge comfortable. Thou knowest thou shouldest not swear. But hast thou gotten that command of thy tongue, that thou canst bridle it from vain oaths? so planted God's fear in thy heart, that thou hast learned, as SALOMON, 
r Eccle. 9.2.  to fear an oath? Thou must give us leave to remember thee of God's commandment; that thy Conscience may be wrought upon; and thou driven from practice of sin against Conscience, or be left inexcusable at the day of judgement.  
And I beseech you, brethren, beware of this 
s 2. Tim. 4.3.  itch of the ear, as Paul calls it; weary of plain truths, and carrying us often, before our time, from rudiments, to matters of greater profoundness and perfection. In our children's education we like not, that they should be led to the depth of Art, before they are sufficiently instructed in principles. It is the great error of many to desire strong meat, before they are well able to digest their milk.  
I blame in no man, a desire to be led forward to perfection: But, first, ye should consider, in all our Congregations there are 
t Heb. 5.12.  Infants, that have need of milk, as well as strong men, fit for strong meat; whose souls are with like charge committed to our care. Secondly, let thy strife to perfection be according to right order, and method. Thirdly, and think it is possible in every thing, to add something to the distinctness of our understanding.  
Follows now the manner, or measure of their knowledge herein. They knew it perfectly, or as the word signifies, accurately and even exactly. From which measure of their knowledge taken notice of by the Apostle, not without their commendation, we observe; That in points clearly revealed, exactest knowledge is required of God's people. The Pharisees guise was in nurture of their Disciples, to instruct them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the 
u Act. 22.31.  exactness of the Law. PAUL'S advice is, that the Word of God dwell in us 
x Col. 3.16.  plenteously, or richly. His prayer for the PHILIPPIANS, that they may be 
y Phil. 1.9.  filled with all knowledge.  
His reason is, that they might be 
z Phil. 1.10.  able to discern things that differ. Which, without exact knowledge, and plentiful understanding, cannot be done. In many things so near is the affinity betwixt good and evil, truth and falsehood, at least, as they are presented to us by the seducer of the brethren, that without accurate skill, it is hard, that I say not, impossible, to cut a difference. In days of gross darkness, the devil was more bold, then in these times of light: Then durst he obtrude to God's Church, errors so palpable, that they might be felt. Since God hath pleased to cause the Light of the Gospel to shine clearly amongst us, errors are disguised in the habit of truth; and we have now 
a 2. Cor. 11.14.  Satan transformed into an Angel of light. In Isai his time, there were that durst 
b Isai. 5.20.  call good, evil; and evil good; light, darkness; and darkness light; confound the apparentest differences of things. In the days of our Saviour, Pharisees were grown more subtle; together with the bread they 
c Mat. 16.6.  mingled their own leaven. And such is the state of our times, that whoso shall compare ancient Popery, with that we have now refined by our new masters, shall see they were Dunces in comparison, that had first to do in publishing and defence of Popish errors. It went once for currant doctrine without distinction, that Scriptures might at no hand be permitted to the laity: that error is now refined. And their meaning they say is, promiscuously without difference, and without a Catholic Commentary. Howbeit, to discreet & sober men, well Catechised in the Roman faith, by licence of a superior, the Scriptures may be permitted in their mother tongue.  
What should I tell you how near, in terms, they approach to truth; in the mainest points of question betwixt us; from which yet they are almost as far as may be? That we are justified and saved only by the merits of Christ; there are amongst them that acknowledge in so many words. But what is their meaning? by Christ's merits; not imputed to us, but purchasing to us a power to merit at the hands of God.  
It were long to mention, how in matters of practice and morality, the same cunning of Satan may be observed. Who but a man of exact knowledge, having wits exercised to discern betwixt good and evil, can put difference betwixt counterfeit and current graces? There is nothing more opposite to humility, than pride: yet how doth pride itself mask under the vizard of humility? so that it is now taken up amongst the differences of pride, there is, they say a kind of humble pride. Who prouder, or more ambitious than Absalon? who, in outward deportment, more lowly? 
d 2. Sam. 15.5.  greeting with lowest courtesy the meanest amongst the people. These things considered; show how necessary it is, for men desiring to keep faith and good conscience, to labour for exactness and perfection of knowledge.  
Defects in this kind, there are two especial, amongst our people. The first is, gross ignorance: the second, confused and indistinct knowledge.  
Use. Marvelously merciful hath God been to us in these last times, Causing the light of his glorious Gospel to shine unto us; and, for the time, we might have been teachers: But how apparent is it, even where the means of knowledge have been most plentiful, we are many, such as need to be instructed; shall I say in rudiments of Christian faith? yea, surely in the very language of Scripture. Insomuch that to this day, the terms of Redemption, Vocation, justification, are strange to our people; and we seem Barbarians, when we mention these things in their ears. Oh brethren, consider, I beseech you, and remember, who said; It is the 
e job. 3.19.  condemnation of the world, that Light is come into the world, but men love darkness rather than light; and how the same jesus shall one day 
f 2. Thes. 1.8.  come in flaming fire, to render vengeance to them that know not God, and disobey the Gospel.  
A second fault is that I termed, confused and indistinct knowledge. Thus conceive it; when men in gross understand somethings of faith, and practice; but necessary particulars thereto belonging, conceive not.  
Christ died for us, is a principle in all men's mouths. 
Example.  What Christ is in his Natures, Person, Offices, Benefits to us, how few are they that understand? That faith justifies; what Libertine amongst us professeth not to know? how faith justifies, or what it is to justify, seeming Doctors amongst them comprehend not. Who marvels, if such novices become a prey to seducing Papists?  
And of these circumstances of the Text thus far; see we now the substantial conclusion therein delivered: It is, that the coming of Christ is uncertain, & sudden; as is the coming of a thief to his prey. The quality of the similitude is not to be passed over without our notice; affording us this observation: That things sinful, and unlawful, afford resemblances to express holy truths, and to admonish of duty. Besides this instance in the Text, there are others many in the Word of God. The employment of our gifts to the glory of the bestower, we have pressed by resemblance of the 
g Mat. 25.27.  usurers cursed courses: Wisdom to provide for everlasting Tabernacles, by liberality to the poor Saints, is taught us, 
h Luk. 16.8, 9  by the unjust? policy of the deceitful Steward.  
Quest. Doth any ask reason of the Spirit of God?  
Answ. It should suffice us to receive his holy instructions and revelations, without ask a reason. It is his mercy that he is pleased to acquaint us with God's will; who are we, that we should prescribe to him? or ask him reason of his counsels? yet nothing lets with modesty to make conjecture. Perhaps he would teach us, how by worse things we may work our advantage in goodness. Physicians, they say, can make of deadliest poison, antidotes against poison; of the Viper's venom, the soveraignest treacle. And there is not the worst man, but may teach us goodness; their vilest practices may, after a sort, be our patterns. There is an obliqne kind of imitation of wicked men permitted to God's children: the rule is this: Change but the object, thou mayest imitate them in wisdom, in contention, in wrath, in labour, etc. They are 
i jere. 4.22.  wise to do evil; learn thou wisdom to do well. They are zealous for superstition; it shall be thy shame, if thou be not as zealous for Religion. They strive for their pleasures, for their sins; strive thou with as great eagerness of God's glory.  
Use 1 Is it not then a worthy argument for usurious contracts; drawn from the parable? Worldlings look for their own, with usury; so the Lord for advantage of his glory, by his gifts. Approves he their practice? or rather upbraydes our negligence, by comparison drawn from men's courses in evil? They were best say, they may imbezzle their Master's goods, because CHRIST, by that worldling's wisdom, would teach us providence for our souls; or because he resembles his coming to a thieves, in the point of suddenness, thence infer the lawfulness of the every. Comparisons are borrowed from things sinful, and unlawful, to teach truth, and admonish of duty; the use of them is, not to justify their evil, but to remember us of duty, or to explain his truth.  
Secondly, let Christians labour for this wisdom, to Use 2 make profit of other men's evils, to further them in goodness. God's Wisdom is in this kind remarkable; directing us by all things that may run into our senses, to raise us furtherances in spiritual things; the silliest creatures, he hath made our patterns; their natural inclinations, are in a sort our instructions; 
k jer. 8.7.  The Crane and Swallow teach us, to observe our season of visitation. 
l Isai. 1.3.  The Ox and Ass, to acknowledge our great Lord and Master, that gives us all things liberally to enjoy. The 
m Prou. 6.6.  Pismire can teach the Sluggard providence, and industriousness. The worst men, though sibi nequam, yet may do good to us, and be our Monitors to holy Duties. Worldlings 
n Psal. 127.2.  rise early, and take late rest for the trash of this World: wilt not thou redeem some time for heavenly advantages? God's enemies agree as SIMON and LEVI, as 
o Gen. 49.5.  brethren in evil. Learn we like unity, and consent in goodness. Pharisees travel Sea and Land to make a Proselyte. Jesuits hazard lives, to pervert from the truth: oh learn of them, to be as painful to gain to GOD'S Kingdom, as they are to win to the Devil. It is probably the reason of such resemblances, to teach us, out of worst things to work our spiritual benefit.  
Obser. The conclusion now follows, in sum this: The time and season of Christ's second Coming, is amongst God's secrets, that must be adored, rather than searched into. Not Scripture, but the event only reveals it. Of 
p Mat. 24.15.  that day and hour knows no man; no, not the Angels, no, nor the Son of man, as he is man. True, say some; not the day and hour, but the year, at least the Age, within some small compass of time may be known. I wonder by what calculation, that the Scripture affords us. Saint Paul speaks here, not of the seasons only; but of the times; and of both teacheth, they are unrevealed. The difference between the terms, the learned in that Language thus assign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signi●es time at large; and often, time of the largest: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the article and point of time, that determines opportunity, as if to the point in hand the Apostle would say; Touching the Year, or month, or Age, when the Son of man shall come, it is as much unrevealed, as the season; whether in the spring, or f●ll, by day or night, at 
q Mark. 13.35.  midnight, or cock crowing, or in the dawning, as our Saviour himself speaks; both are equally unrevealed, and therefore curiously inquired. 
r Acts 1.7.  It is not for you to know the times and seasons, which the Father hath kept in his own power; saith our Saviour to his Disciples, in a point conjoined something near with the final consummation.  
Quest. Doth any ask reason of the concealment? particular we have none to assign: this only let us be assured; had it been expedient for us to know, such is GOD'S love to his Church, he would have imparted it, as well as other secrets to our notice. What is written, we are sure was written for 
s Rom. 15.4.  our profit: what is concealed, we are as sure was not necessary to be known, rather expedient to be concealed. And to say truth, what profit might we imagine to come from the revealing, that flows not as fully from the concealment? perhaps our preparation would be more hastened? and the malice of the worst men thereby restrained.  
Answ. First, that benefit would be peculiar to those only, that should survive against that day. For Ages foregoing, in as great likelihood, security would be the greater.  
Secondly, besides, what greater preparation to meet the Lord, was in Saul, when he heard and believed, that his death should be the next morrow? some pensive sadness, and desperate melancholy it wrought in him; no penitent remorse for sin, nor godly sorrow to Repentance. How were those jews the better prepared, that knew, or might have known, by what the Lord foretold by Esay, the nigh approaching of their captivity? nay see, how they grow the more indulgent to licentiousness, 
f Isai. 22.13.  eating and drinking, for tomorrow they should die,  
Thirdly, I demand, for whom is this knowledge so expedient? for GOD'S Children or for Reprobates? God's Children have learned by the concealment, to order every day as their last; and so to live every hour, as if in the next moment should be their judgement. And for Reprobates, think we the same infidelity would not be in them towards this, as to other Revelations? What availed it the wretched Sodomites, to be told by Lot, of their nigh-approching vengeance? He 
u Gen. 19.14.  seemed to them as one that mocked. And what was the old World the better, for all Noah's preaching, and building the Ark for his own preservation? And what would it avail an Infidel, if a Prophet, yea, one from the dead, yea, an Angel from Heaven, should tell him, that to morrow should be his judgement? Questionless it is truth; Nothing teacheth such men faith, but sense. It is questioned amongst Schoolmen, whether the faith, that james affirms Devils to have, be faith in property of speech, or not. And they resolve, no: for they believe not what God speaks, because he speaks it; but because they feel it. And like, commonly, is the faith, that Reprobates have of any truth supernatural; sense is their only reason of believing; and by events only, they give credit to Divine Predictions. How often threaten we out of Solomon? The 
x Pro. 23.21.  Drunkard shall be clothed with rags; A 
y Pro. 21.17.  lover of pastime shall be poor: The 
z Pro. 6.26.  Where shall bring to a morsel bread; Yet who believes our report? till he feels his poverty seize on him as an armed man. And think you, in case the time were revealed, the Son of man when he cometh, should find faith on Earth? In Reprobates, little or none; never a whit the more, for the Lords revealing the time of his coming. I say then, as Abraham; When the Glutton thinks so much power in a Messenger from the dead, to work faith in his brethren; nay, saith ABRAHAM, 
a Luke 16.31.  If they hear not MOSES and the Prophets, neither will they believe though one come from the dead. So, if, while the coming is certain, the time uncertain, they repent not; neither would they repent, or believe, though the Lord had revealed the day, and hour of his coming to judgement.  
Lastly, consider of this pretended expediency, but by this Reason. Some hundreds of years are past, since Peter said, 
b 1. Pet. 4 7.  The end of all things is at hand: we see, or may see a sensible decay, and languishing through age, in this vast body of the World. How is the strength of the Earth worn out, with long travel to bring forth fruit, for the use of man's life! the other creatures, how are they feebled since their first original! Yea, how many signs of Christ's second coming have been evidently accomplished in our eyes? 
c 2. Thess. 2.3, 8  Apostasy from the faith, revealing of that man of sin, his consumption, in a great measure, by the breath of the Lords mouth: And yet who almost bethinks him of preparation against that Day? and rather lives not, as if Death, and Hell, and judgement were all but Fables. To conclude this point therefore, as great and far greater expediency there is not of concealing, as of revealing the time of Christ's second coming to judgement; And the conclusion I hope is clear; The and season of Christ's last coming is amongst God's secrets; known to no man, nor possible to be known by Scripture Revelations.  
Use. Where comes justly to be taxed, the curiosity should I say? or licentious boldness of such as have in this point presumed to have an eye, where the Lord hath no tongue, to inquire into this secret; and upon inquiry, presumptuously to determine of the time of Christ's second coming, and of the end of the World. All Ages have been pestered with such wits; diverting men's minds, from preparation to meet the Lord, to vain speculations of things unrevealed, and therefore unprofitable. Amongst Philosopher's serious contemplatours of of the World's fabric, the originals, course and state thereof, specially the Mathematicians, and Stargazers, as the Prophet calls them, took upon them to determine the question; as Tully saith, they conceited, Magnum quendam Annum, a great Year, wherein all the Stars should return to the original site, and position; when that Year came, should be the end. Macrobius calculates this Year to consist of fifteen thousand Sun-yeeres: Others of the same Heresy, allow it thirty six thousand Sun-yeeres. They have calculated belike the Nativity of the World, as they use to do of men; and thereby found out amongst the Stars, what we cannot find in Scriptures, the precise time of the end of the World.  
Amongst jews, the prophecy of Elias, as they say, the Thisbite, as we, the counterfeit, goes current; allotting to the continuance of the World, six thousand years, Sexerunt Annorum millia huius mundi. Duo millia inane: Duo millia lex: Duo millia Christus; postea finis: from them, it seems, 
Lactan. de divino praem. l. 7. c. 14.  Lactantius and Hierome received that error; and have added their explication, to make it more plausible. The sixth thousand year is not yet absolved; that time once expired, the consummation must needs be; and the restoring of all things to a better state; what is the Reason? In six days God made the World; rested the seventh; therefore must the World continue in this state, six thousand years; and then be restored; for with God, a thousand years is as one day; one day, as a thousand years.  
Within our own remembrance, Osiander, Napier, and sundry others, have busied themselves much in that question, and determined too peremptorily of the time of consummation. O curious wits of men; not contented with things revealed, and necessary, they must needs search into God's secrets! Cui bono; was the old saying, but to breed questions without end, rather than godly edifying, which is in faith. Holily spoke he, that said in this point, Libentèr ignoro quod me scire Deus noluit: I am willingly ignorant, of what God would not have me know. And know we, there is an holy ignorance, beseeming Gods Children, in things that he hath pleased to secret unto himself. As holily may we be ignorant of what is concealed; as we can comfortably know what God hath revealed. Hereof thus think, sith the Apostle so teacheth; it is amongst those 
d Deut. 29.29.  secrets that belong to God.  
Use. Let us, leaving these idle and curious inquiries, take notice of the duty concerns us, in respect of the unknownnesse, and suddenness of Christ's coming; as our Saviour commends it unto us; First, 
e Mat. 13.35.  To watch continually; because in an hour when we think not of it, the Lord shall come; thus conceive it, that we should stand in continual expectation of it; think of every day, as if it were the last Day of the World, wherein Christ shall come to judgement. As Hierome professed, whether he did eat or drink, or whatsoever he did else, he thought he heard that terrible Trump sounding in his ear, Arise, ye dead, and come to judgement. Oh that there were such hearts in us, that the Swearer could think, It may be, the LORD will now come, if not to the General, yet to my particular judgement; his wrath may seize on me, even while the Oath is in my mouth, and then what shall become of my poor soul? that the Drunkard would think; the judgement may come even betwixt the cup, and the lip; as on 
f Dan. 5.5, 6.  BELSHAZZAR in the midst of his jollity. But alas, Brethren, how mock we at the mention of that day, as those in Peter? or as Amos speaks, Put far from us the Day of the Lord; and say, as those in EZECHIEL, The judgement is for a long time hereafter; and, with the evil servant, think, our Master will defer his coming. There is no so great cause of security, as this; whereas, alas, we know not, whether he will come even this hour, if not to the general, yet to our particular judgement. There is nothing more certain, then that the Lord will come; nothing more uncertain, then when he will come: that the certainty of his coming, and the uncertainty of the time, might always keep us in expectation.  
A second duty that concern us in this respect, whereto this expectation is subordinate, is; preparation, and furnishing ourselves with those things, that may with comfort present us to the face of the judge. They are three especially; First, Faith 
g Luk. 12.35, 40  to receive, and make ours the righteousness of CHRIST. Secondly, 
h Phil. 3.9.  Repentance from dead works: Thirdly, 
i Acts 3.19.  Diligence in our general and particular callings. Blessed is the Servant, whom the Lord, when he cometh, shall find so doing.   
VERS. 3. 
For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape.  
THe Apostle in this verse continues the explication of his former conclusion; withal describing, first, the state of the times. Secondly, the effect of that second coming of Christ toward the wicked; the state of those times is this, they shall be full of security. Thirdly, the effect that Day brings to the ungodly, is destruction; amplified by three circumstances. It is first, sudden, secondly, painful, thirdly, inevitable.  
For the first, the note is this; Wicked men are never more secure, then when their destruction is nearest: never nearer destruction, then when they are most secure. Thus was it with 
k Luk. 17.27, 28.  the old world, thus with Sodom and Gomorrhe. Saith Agag, when he is going to execution, 
l 1. Sam. 15.32  The bitterness of death is over. See 
m Dan. 5.4, 30  BELSHAZZAR inter pocula, surprised by the Persians. Generally saith job of Epicures; They spend their days in wealth, and 
n job. 21.13.  in a moment go down to Hell.  
No marvel: first, height of security grows from height of infidelity, and contempt of God's threatenings. Faith breeds fear: the more we believe, the more we tremble at God's judgements: 
o 2. King. 22.20  as JOSIAH. All security comes from infidelity; height of security, from height of infidelity. No marvel if the Lord now hasten his wrath, to justify his truth; and to teach them by sense, what they would not learn by his Word.  
Secondly, besides, there is a consequent of extreme security, mentioned by Moses, upon which follows destruction immediately. 
h Deut. 29.18.  It is, ᵖ adding drunkenness to thirst. When they once begin to bless themselves in their iniquity, & to say they shall have peace, though they walk on in the stubbornness of their hearts; then they grow insatiable in their sins. Whiles any faith, or fear of God is left in the heart, there may perhaps be a thirsting after the pleasures of sin, but no satiating of the inordinate desire of evil: That fear removed, a man becomes as vile in action, as in affection; glutting himself in the sins, that before he longed after, but for some kind of fear, durst not commit. It argues therefore a ripeness of sin, and 
q Gen. 15.18.  filling up the measure of iniquity: high time now for the Lord to proceed to vengeance.  
Use. Wherein, as in a glass, we may see the dangerous estate of this Kingdom, and State, wherein we live. As there are many things, that may occasion us to expect Gods heavy indignation: 
r Gen. 15.13.  as first, ripeness of iniquity in all degrees of men. Secondly, the little, or 
s Amos. 4.11, 12.  no profit we have made by former judgements. Thirdly, the taking away of so many of God's servants, no doubt 
t Isai. 57.1.12.  from the evil to come: so nothing more, than the general security we live in. I cannot think, the great Day of the Lords coming is so nigh, as to fall within the age of a man: because I yet see not the 
u Rom. 11.15, 26.  jews calling accomplished: But sure, I am persuaded, there is some heavy wrath of God approaching us. So general is the security, we are most overtaken withal: Let a man in his mind walk thorough the earth, as the Angel; he shall find, as he, 
x Zech. 1.11.  the whole earth sitting still, and being at rest: Nothing almost now heard of, but the peace God hath pleased to settle in our borders; and the concord we have with all Nations round about: which makes us, as it is said of the inhabitants of Lachish, dwell securely. It shall behove God's children to take notice of it: And let the security of others, work our fear and trembling, and humiliation before the Lord: that, if it be possible, we may find a ʸ hiding place in the day of the Lords anger. 
z Zeph. 2.3.   
Secondly, This also may teach us, as David, lest to fear men, when they least fear before God; their very security is a token, their destruction is not far off. 
z Psal. 49.16.  Be not afraid when such men are made rich, and when the glory of their house is increased; God sets them aloft 
a Psal. 73.18.  in slippery places, that he may cast them down into desolation.  
Thirdly, Fly security; he is blessed, saith SALOMON, that fears always; if any thing set thee safe from the sense of evil, it is the fear of evil. The effect that Day brings to the wicked, is destruction. Touching the Nature of it, may be some question: some desiring to be Atheists, & to rid their conscience of all fear of wrath, that they may sin securely; so conceive it, as if it were an utter abolishing of their being; making, in that respect, the state of man, all one with the condition of beasts.  
See we what Religion, and reason teach, touching death and destruction of men. That neither death, nor judgement brings with it destruction of Nature, and abolition of being, Scriptures, and Reason teach abundantly. First, If God's children had hope in this life only, they were 
b 1. Cor. 15.19.  of all men most miserable: as having least taste of the comforts of this life. And if there be not a vengeance laid up in store for the ungodly after this life, they were of all men the most happy, that here live in jollity, come in no misfortune as other men; and at death, cease to be, and so to be miserable. Now far be it, saith ABRAHAM, that 
c Gen. 18.25.  the judge of all the world should not do right; so order the state of things, that neither here, nor hereafter should be reward for the righteous; nor vengeance for sinners. Secondly, No other, in likelihood, is the destruction of wicked men, than was of evil Angels that kept not their first estate. Their destruction abolished not their Nature; but destroyed their joy: they are 
d Jude v. 6, 7.  kept in chains under darkness unto the judgement of the great Day: and with them go the wicked to everlasting fire; to torture them, not to consume them. Saith Peter of Sodomites, whose destruction came from heaven; They suffer now the vengeance of eternal fire.  
What should I tell you of those Arguments, which out of Reason naturalists have drawn? showing of the soul, at least; it must be immortal.  
First, Because, they say, it hath in it, no principle of corruption, or dissolution; being incorporeal, & as some of them taught, immaterial. At the death of the body they wondered not; for they knew it consisted of contrary Natures; and therefore carried in it principles of its own dissolution; but for the soul, they thought the original thereof was Heavenly: made not of any elementary matter, but, if of any, of the Quintessence of the Heavens.  
Secondly, Moreover, they observed in the soul, a kind of infiniteness of desiring; which, nothing that this world affords, was ever able to satiate; and that desire being Natural, they thought, could not always be vain; but should at least after separation from the body, find some infinite good thing, in fruition whereof it should find rest, and full contentment.  
Thirdly, Besides, they observed in the most desperate maintainers of the soul's mortality towards death, unspeakable fears, wherewith their consciences were surprised. Whence should they grow? from persuasion of utter destruction, and abolishment? It could not be. For as Tully said; The dead, if they be not, cannot be miserable. No question therefore, from impression of that principle, fastened in the hearts of all men; It is appointed to all men once to die, and after that comes judgement. ZENO was wont to say, he had rather see one Indian, willingly, & of his own accord go into the fire to be burnt (their custom see in Valerius Maximus: 
Lib. 2. cap. 1. ) then hear all the Philosophers in the world, dispute of the soul's immortality. His meaning was, that the cheerfulness they showed in death, was to him a more binding Argument, that the soul was immortal; then all Philosophical speculations; thinking, there could be in no man such alacrity in death, without a strong impression of immortality. So certainly, the fears that Atheists are surprised withal in death, is an Argument strong as any, that there is a life of the soul, after it is severed from the body.  
What should I speak of that perfection, time, that wears out all things corruptible, brings to the reasonable soul, and understanding? The body, the elder it grows, the more feeble; the senses, that are exercised by bodily Organs, have all their decay by age; whereas the mind, and understanding is perfected by age; 
e job. 12.12.  With the ancient is Wisdom, and in length of days understanding. I spare the testimonies of Ancient Heathens, that every Reader may find frequent in their writings. That of DIDYMUS King of brackman's to Alexander, I cannot let pass. Nos non sumus incolae huius mundi, sed advenae. Nec ita in orbem terrarum venimus, ut in eo libeat consistere, sed transire; properamus enim ad larem patrium.  

Epist. 102.  SENECA: Cum venerit Dies ille qui mixtum hoc Divini humanique seceruat, corpus hoc, ubi inveni, relinquam: ipse me Dijs reddam.  

Apud Galenum.  Porphyry; Non est mirum animam, quae substantia incorporea est, posse separari à corpore; cum ignis, qui est substantia corporea & corruptibilis, à lignis quibus est coniunctus, possit separari, & revertiin suam materiam sine sui corruption.  
The sum is this; that neither death, nor judgement brings to any man destruction of his Nature, or abolishment of being.  
Quest. What then is the destruction here spoken of?  
Answ. Not of their Nature, but of their joy, and seeming felicity, that in this life they enjoyed.  
The amplifications follow: First, it is sudden; coming in a time when it is least thought of, and less expected; as travel upon a woman with child; sometimes while they are eating, drinking, sleeping, laughing; and think of nothing less, then of the pains of travel: thereof before. Secondly, as travel; painful: The anguish, and pain of it, who may conceive? The Scriptures, the better to fasten the impression in our hearts, have been pleased to make choice of such comparisons, as best serve to express it to our apprehension. Here, it is set out by the pains of women's travel; the bitterness whereof, that sex can witness: in other Scriptures it is expressed by the pains of fire. Nothing more painful to the sense, than fire: of fires, none more scalding, or noisome, then that of Brimstone; such, and more painful are the torments, that Day brings upon the world of the ungodly.  
Divines have referred all to these two heads: First, they call poenam damni. Second, poenam sensus. The good things whereof they are deprived; as the presence of God, the joys that neither eye hath seen, nor ear heard, nor the heart of man conceived. The torments they feel, are such, as all earthly things are too little to express: the Brick-kills of Egypt, the Furnace of Babel, or if there be any thing a man can conceive more torturing, are all but Flea-bites, to the anguish, and horrible torment they then suffer.  
To this if we add the last circumstance; that it is inevitable, what can be added to declare the horror? The Creatures are all then serviceable to the will & appointment of the judge. 
f Revel. 20.13.  Grave and Sea give up their dead. Angels, as God's Ministers, present them to Christ's Tribunal. They are brought in indeed, 
g Revel. 6.15, 16.  flying to the mountains to fall on them, and to the rocks to cover them, from the presence of him that sits upon the Throne. But all in vain: The power of God, his justice, and truth, all glorify themselves in their destruction. His mercy, then in respect of the effects thereof towards them, ceaseth; that Day, 
h Rom. 2.15.  is a day of wrath, and declaration of the just judgement of God. Lord, Lord, open unto us, say the foolish Virgins. What hear they? but Depart from me, ye cursed, into everlasting fire. Thus sudden, painful, and unavoidable, is the destruction that great Day brings upon the world of the ungodly.  
And I beseech you, brethren, seriously and betimes think of it, and lay it to heart; Pray, saith our Saviour, and by all means labour, that ye may escape the fears, and tortures of that great Day: and with comfort, stand before Christ at his coming. Wonderful prodigal we are, generally, of our souls; for the base profits, and pleasures of this life, exposing them to the bitter pains of eternal death. Alas, what is it to gain the world, and to lose thy soul? What, to far deliciously every day, and at death, to be found in Hell, in torments? What, to spend our days in wealth and jollity, and in a moment to go down to Hell? Hear those wretched men, crying out of their folly, when it is too late; 
i Wisd. 5.8.  What hath pride profited us, and what hath the pomp of riches brought us? All these are vanished as a shadow, passed away as a Post; left nothing behind them, but guilt and pain, torturing, and tormenting the soul, without ease, or hope of end. Let me therefore say, as Isai: Oh 
k Isai. 55.6.  seek the Lord, while he may be found, call upon him while he is near. There is yet place for mercy; when that Day cometh, Nothing but indignation and wrath, tribulation and anguish upon the soul of every one that hath done evil.   
VERS. 4.5.6. 
But ye, Brethren, are not in darkness, that that Day should overtake you as a Thief.  
Ye are all the Children of Light, and the children of the Day: we are not of the Night, nor of darkness.  
Therefore let us not sleep, as do others, but let us watch and be sober.  
THe words have apparently this scope; to prevent the discomfort, that might arise to God's children, by the noise of that so fearful destruction, that the Day of the Lord brings to the wicked. Wherein, besides the scope, observable are, First, the condition, and state of God's children. Secondly, their privilege, in respect of that state. Thirdly, the duty, that concerns them in regard of both.  
From the scope and practice of the Apostle, subjoining comforts for God's children immediately, upon the mention of the terror of the last Day; thus much we learn, that are Ministers, for our imitation: Obser. So to converse in terrifying the ungodly, that we forget not to comfort God's children. As we must warn the unruly, 
l 1. Thes. 5.14.  so comfort the feeble-minded. This is that, I think, Paul calls, 
m 2. Tim. 2.15.  Cutting or dividing the Word aright; our Saviour, Giving the household their portion, when we share out to every one, what belongs unto him; terror to whom terror, comfort to whom comfort belongeth. So ISAI: 
n Isai. 10.11.  Woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him. But say to the righteous, It shall be well with him: for they shall eat the fruit of their doings.  
Reason's may be, First, the tender disposition, and temper of their hearts, ready to be immoderately cast down, with the least noise of any thing, that sounds terrible from the mouth of the Lord. 
o Isai. 6.2.  They tremble even at the words of the Lord, that howsoever wicked men are not moved with the works of God, except they be marvelously extraordinary; yet the very Word of God, sounding any thing fearful from him, makes them cry out as MOSES, 
p Heb. 12.21.  I tremble and quake. EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet, mocking at the Lords executions; well, 
q Isai. 9.10.  The bricks are thrown down, but we will build it with hewn stones. But see, josiah, when he but hears the Words of 〈◊〉 Law, his heart 
r 2. King. 22.19, 20.  melts, and he is as a man overwhelmed with fear; so that the Lord is feign presently to send him his comfort, that his eyes should not see the evil. As an ingenuous child trembles at the Word of his Father; and more fears at the shaking of the Rod, than a slavish disposition at the feeling of many stripes: so, etc.  
Besides, the truth is, if there be any thing terrible in our ministery, it belongs not to God's Children, as they are such; as if there be any thing comfortable, that is all, and only theirs. See Esay 61. Rom. 16.  

Aug. de correption. & Grat. cap. 9  Some caveats must here be remembered. There are Children of God, saith Augustine, that are not so to us, though they be to God; as being written in the memorial of God the Father, john 11.52. such was Paul before his Conversion etc. To these, whiles yet in the state of Nature, discomforts are not unprofitable, to bring them to Christ. Moses brought Israel to the borders of Canaan, though joshua divided it for an Inheritance unto them. It had, I think, this Moral; the Law is that, that prepares us to grace, though the Gospel be the instrument to convey it into our hearts.  
Secondly, again, there fall out times when as God's Children, though they lose not their adoption, yet forget to demean themselves, as becomes the Children of such a Father; in such case, God himself 
s job 13.26.  writes bitter things against them; and Paul casts forth the Thunderbolt of 
t 1. Cor. 5.5.  Excommunication against the incestuous Corinthian; that his spirit, by Repentance, might be saved in the Day of the Lord jesus.  
Use. It warrants unto a Minister a like course in teaching, against the sottish prescripts given by their people. Some we have of this mind; they would have all Ministers, at all times, to all men, as is said of Barnabas, 
u Act. 4.36.  sons of consolation; and with these it is crime enough to be charged on a Minister, that he doth at any time, though with never so good caution, proclaim the Lords terrors. Others again cry out, we are too prodigal of our comforts; they like better in us, the spirit of james, and JOHN, 
x Mark 3.17.  those sons of Thunder. It may be, such sometimes is our indiscretion; we forget our rules of prudence: but shall I tell you, what I have observed in these prescribers of both sorts? Those that call for continual comforts, are of all others most unfit to receive them; such as never yet saw the horror of sin, the terror of the judge, nor felt, in any degree, the bitterness of a wounded spirit: Only they would have their hurt healed with sweet words, and are loath to take notice of the misery they are in, by reason of their sin. And for the other sort, howsoever they seem to like best, reproofs, and threatenings of the sharpest; yet if the finger be but pointed at their own sins, none so sensible, or tender, as they: save that usual their skill is such, to turn off all from themselves to others.  
It would be considered, that these things are to be ordered, not so much by times, as by the people, and state of their persons: look what is their condition, such must be their portion; of the obstinate, terror; of God's Children, comfort. And because, such is the estate of all visible Congregations, that they are mixed companies, consisting of both sorts, they walk with rightest foot to the Gospel, that so intermeddle these in their teaching, that neither want what belongs unto them.  
God's people hence learn no small part of Wisdom, in all their reading, hearing, meditating of the Word of God; that part of it especially, that is spent in threatening and terror. Know thou for thy comfort, that fearest God, and eschewest evil, the thunderings and Curses of the Law; though they belonged to thee in the state of Nature, they belong not to thee in the state of Grace. It is fearful, that Paul remembers out of Moses, 
y Gal. 3.10.  Cursed is every one that continues not in all things written in the Book of the Law, to do them: But comfortable, that he annexeth for God's children, united unto Christ: Christ hath 
z Gal. 3.10., 13.  redeemed us from the Curse of the Law, being made a Curse for us, etc.  
I say not, but there is a good use of terrors, meditated by God's children: first, to provoke to thankfulness unto God, that hath exempted them from the common condemnation: secondly, to increase humiliation for sin: thirdly, to quicken the dullness of our flesh, wherewith we are too oft overtaken. But this I am sure of; If there be any thing deadly in the Word of God, from that his children are exempted; if any thing comfortable, therein they have their portion. That from the scope; the particulars follow; wherein first offers itself the gracious estate of God's people: They are not in darkness.  
Darkness, in property of speech, is the absence or privation of light. Metaphorically in Scripture it signifies, first, the state of 
a Rom. 2.19.  Ignorance; secondly, the state of 
b 1. Pet. 2.9.  Impiety; thirdly, the state of 
c Psal. 107.10.  Misery: Here specially put for the state of Ignorance.  
Obser. And from the resemblance, the Observation is profitable, That the state of Ignorance is a state of Darkness; such men live in a perpetual night. Thus take the proportion; He that walks in darkness, 
d joh. 12.35.  knows not whither he goes, wanders in a maze, not knowing whether he go right, or wrong, or what mischiefs he may fall into. Such is the state of every man grossly ignorant; whether he be going to Heaven, or Hell, to God, or the Devil, he knows not; save only that he may learn, God dwelleth in Light, and that the blackness of Darkness is reserved for such as live and die in the state of Ignorance. Pessimae matris ignorantiae, 
Bernard.  pessimae itidem dua sunt filiae; falsitas, & dubictas. One of the two they are never free from; error, or doubtfulness in the way to life. That may be another, that it is a uncomfortable estate, as that of Darkness; full of fears, many times needless. None of the former Plagues spent upon Egypt, so much affrighted Pharaoh, as that of Darkness. Before, some sleight confessions are heard from him; I have sinned; I, and my people are wicked: Now, 
c Exod. 10.24.  Go you and your children all to serve the Lord. The Darkness of Egypt hath not half the discomfort in it, that palpable Ignorance; save only that it is not so sensible, through our carnality. The foulest sins, God permitting to temptation, such run into without scruple. No marvel, if Paul say of such, They are in the 
f 2. Tim. 2.26.  snare of the Devil, holden captive at his will; there wants but a temptation, to drive them to the grossest evils. What should I tell you, how they are oppressed with remediless fears, when God is once pleased to awake their Conscience? The Gaoler runs to his Sword, to rid himself of life, not being able to answer his doubt, 
g Act. 16.27, 30  What must I do to be saved?  
And I would to God our people would take notice of it: It is true that our Saviour hath; every man confessing, 
h joh. 3.19.  Light is come into the world: God hath caused the Light of his glorious Gospel to shine amongst us, that we might all see clearly the Way that leads unto Life. But that that follows, is too true of the World; Men love Darkness more than Light; let them fear it be not their Condemnation. What a gracious blessing hath the Lord vouchsafed unto many Congregations, in the plain, and plentiful preaching of the Gospel? and how would our Fathers have rejoiced in that which we esteem not? They have, as Solomon, a 
i Prou. 17.16.  price put into their hands, to get knowledge, but have no heart.  
The reasons are, First, because 
k job. 3.19, 20.  their deeds are evil. Ignorance, and impiety, are mutual causes each to other: from ignorance proceeds impiety, all the works of darkness; from works of darkness, love of ignorance; through loathness to have their sins reproved.  
Secondly, Augustine in his time observed another: An opinion they had, by ignorance to excuse their sins. They had learned of Luke, that sins of knowledge, 
l Luk. 12.47, 48.  are greater than sins of ignorance: therefore fled ad ignorantia tenebras, in hope of excuse; not considering, that it is one thing not to know, another, to refuse to know. Yea, saith Augustine, the simplest ignorance of duty excuseth no man so far,  sempiterno igne non ardeat, si propterea non credidit, quia non audibit, etc. sed fortassis ut mitiùs ardeat. Except perhaps it be said in vain: power out thine indignation upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy Name.  
From this state of darkness God's children are delivered: They are not in darkness. God's people then, though they be not freed from 
m 1. Cor. 13.9.  all remains of ignorance, yet sure after calling, from gross and palpable ignorance. See joh. 6.45. jere. 31.34.  
Grossness of ignorance thus conceive: it is partly in respect of the things to be known, partly, in respect of the manner of knowing.  
The principles of Christian faith are so plainly, and familiarly delivered in Scripture; that even of a childish capacity, using the means, they may be understood. Paul calls them 
n Heb. 6.12.  the beginnings of Christ, the 
o Heb. 6.1.  first principles of God's Oracles. Now howsoever in some matters of greater depth; God's people may be to seek, yet in principles they are not ignorant.  
Secondly, there is a kind of accurate, and exact knowledge, when a man distinctly conceives, not only generalities of faith, and practice, but particulars thereto belonging; whereto are required 
p Heb. 5.14.  wits exercised to discern: there is also a more confused, and indistinct kind of understanding in gross.  
That there are in the Godhead three persons, 
Example.  distinct each from other, by their personal properties, and manner of subsisting; is the Article in gross. The manner of their distinction, as that the Father begets, the Son is begotten, the holy Ghost proceeds; suppose particulars belonging to this Article, and requiring a more accurate kind of apprehension. He that is ignorant of the manner of distinction, is ignorant; he that is ignorant of their distinction, we may say, is grossly ignorant. And from such gross ignorance are God's children delivered.  
So comes the promise in the covenant of Grace; They 
q jere. 31.34.  shall all know God from the greatest to the least. 
r joh. 6.45.  They shall be all taught of God. There is none so simple, but if he well understood, the Word of God gives 
s Psal. 19.7.  him wisdom to know, at least, things necessary to salvation: See also 2. Cor. 3.  
Use. What then may be thought of our people, after so plain and plentiful teaching? such as the Prophet describes: 
t Isai. 28.13.  Line upon line, precept upon precept: Yet not so understanding the plainest principles, and rudiments of faith: yea, to this day, unacquainted with the terms of Scripture, wherein the main foundations of our faith, are delivered. Should I acquaint you withal, whether it would breed more compassion of their misery, or indignation at their wilful sottishness, is hard to say. If the question were propounded to many of our people, that Paul once put forth to the Ephesians; 
u Act. 19.2.  Have ye received the holy Ghost since ye believed? I fear me, like would be the answer: They know not whether there be an holy Ghost or no. In a point, I am sure, of as necessary knowledge, and clear revelation, as gross and palpable ignorance hath been discovered. We all feel the smart of Adam's sin, in our bodies and souls; the earth, and all we put our hands unto, put us in mind of our fall in him. How many yet know not the fountain of that misery? nor have taken notice of any thing read, or preached so far, as to know by name, that man, in whom we all have sinned, and are deprived of the glory of God? And for the person of Christ, by whom we have redemption from that misery, alack the while, there are thousands amongst us, to whom, besides the Name of jesus, nothing is known of his Natures, Person, Offices, Actions, Benefits, thence accrueing to us; or of the means to apply them, and make them our own. As it is said of the Athenians, they had an Altar to the true God, but the inscription was to the 
x Act. 17.23.  unknown God; so, some formal worship our people perform to God, and his Christ; who, or what an one he is, to whom this worship is performed, they know not.  
I beseech you all, in the Bowels of Christ, and as you tender the salvation of your souls, take notice of it; and labour for knowledge of God in Christ. Me thinks there need no other Arguments, than this Text affords. The state of ignorance, is a state of darkness, as dangerous, as uncomfortable, God's children are delivered from it. Thou canst by no means be assured of thine adoption, or salvation, whilst thou livest in gross ignorance of the Scriptures. Shall I say more? Because I know the people think highly of their blindest devotion; be your devotion never so fervent, your prayers never so fervent, your almsdeeds never so abundant, there is none of these please God, while you live in gross ignorance, and love it. The jews had the 
y Rom. 10.2.  zeal of God, but not according to knowledge. Rejected from God's acceptance, is all such blind zeal, such ignorant devotion. Their privilege follows: That Day shall not take them as a Thief.  
Shall it not then come to God's children, as a thief, in a time unknown? Answers are diversly conceived. First, In this respect as a thief, because in a time unknown. In this respect, not as a thief, because it is always expected. Secondly, There is difference betwixt coming as a thief, and taking as a thief. It comes on God's children as a thief, in a time uncertain: It takes them not as a thief, working their spoil and destruction. But as our Saviour saith of the Prince of this World, He comes, 
z joh. 14.30.  but hath no part in me: so comes the destruction of that Day, but hath no part in God's children. Behold then the excellent privilege of the sons and daughters of God. They are free from that destruction the last day brings on the world of the ungodly. Hence in the Gospel, it is called The 
a Luk. 21.28.  Day of their redemption: by PETER, 
b Act. 3.19.  The time of refreshing. And though then the Lord shall render tribulation to them that trouble his, yet to them that 
c 2. Thes. 2.7.  are troubled, he gives rest with the Saints.  
What marvel? All causes of condemnation are removed from their persons. The guilt and punishment of their sins, derived from them to Christ; and by him 
d Col. 2.14.  canceled on the Cross: The power of sin, mortified by the holy Ghost, dwelling in them; yea at that day, so abolished, that there remains not any the least relic of inclination to disobedience; not the least want, or defect of righteousness.  
Use. And it serves unspeakably for the consolation of God's children. There is nothing, I confess, so dreadful to a man's serious meditation, as that Day of the Lords coming; taken as it is set out in the Word of God; and considering ourselves, as we are by Nature, the 
e Ephe. 2.3.  children of wrath; sons and daughters of disobedience. Who trembles not, reading what PETER speaks of 
f 2. Pet. 3.10.  the dissolution? what Paul and our Saviour, concerning 
g Rom. 14.12.  strictness of accounts, then to be made of our works, words, of every, not only evil, but even 
h Mat. 12.36.  idle word? But, brethren, when we consider what the Lord every where assures us, for our comfort; he comes to refresh us, not to torment us, to redeem, not to imprison us: to save, not to destroy us; to destroy sin in us, not us for sin; how much cause have we to lift up our heads with joy? and as Paul saith, to 
i 2. Tim. 4.8.  love his appearing, and with the 
k Revel. 22.17, 20.  Spirit, and Bride, to say, Come: Amen. Even so come, Lord jesus, come quickly.   
VERS. 5.6. 
Ye are all the children of Light, and children of the Day, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est. The Apostle continues still to set forth the gracious estate of God's children; he had said before, they were not in Darkness: as if that had been too little; they are children of Light, and of the Day. The amplifications are two. First, by the extent in the subject; Ye are all children of Light. Secondly, by comparison of unequals: not of light only, but of the Day: and in the Antithesis; ye are not of the Night, no nor so much as of Darkness.  
Light in property of speech, is that visible creature, quality, or whatsoever you will call it, that makes things visible unto us. The Scripture translates it to signify especially four things. First, 
l joh. 3.19.  Knowledge. Secondly, Means of knowledge. Thirdly, 
m Ephe. 5.8.  Sanctity. Fourthly, 
n Isai. 59.9.  Felicity. Reason of the Metaphor ariseth from likeness, & semblable properties of Light, to the things which it is translated to signify. The property, & office of Light, is to discover unto us the differences of things visible; not unfitly therefore is knowledge, and the means thereof resembled by it. It is a thing marvelous pure, admitting no mixture; no bodily creature, or quality purer: a fit Emblem for the sanctity that becomes God's people; wonderful pleasing, and delightful to sense: fitly signifying felicity.  
Children of Light: by an hebraism; such as to whom God hath granted the means of knowledge and sanctification; and made them effectual to your enlightening and sanctification.  
And of the Day. It is added to amplify the blessedness of their estate. There is light in crepusculis: the clear light, is that of the Day. q.d. God hath been pleased to grant you in the means, and power of them, not a glimmering Light; and obscure insight into the secrets of salvation; but after a sort perfection of grace, and illumination; so that ye see, and see clearly the things that concern your peace: he hath freed you, not only from the night, but even from the darkness of ignorance.  
For the particle of universality; thus conceive it: First, either to have reference to the means of knowledge. Secondly, or else to be spoken after the judgement of Charity. Hitherto of the sense.  
The points observable here are these. First, The blessed state of God's Church now in days of New Testament, as in other respects, so for the plenty & clearness of revelation, and knowledge granted us by the Gospel. I say not, God was ever wanting to his Church, in a competency of knowledge; but sure it is, that light the jews had, comparatively was but as of the dawning, ours as the clear light of the Day. Prophetical Scriptures, saith Peter, are as the light of a 
o 2 Pet. 1.19.  candle shining in a dark place: The light we now have, is as that of the day-star. S. Paul speaking of the mystery of the Gospel, saith, It 
p Rom. 16.25.  was hidden from the beginning of the world, till these last times. What is his meaning? Say some, From Gentiles, not from jews. Rather thus, comparatively hidden, being never so clearly made known to the sons of men, 
q Ephe. 3.5.  as it is now revealed to Apostles and Prophets by the Spirit.  
It were long to instance in particulars. How are almost all things presented unto jews in cloudy Ceremonies? The very main points of Faith and Salvation taught them almost only by ceremonious resemblances. As Paul saith of them in another respect; God dealt with them, as with children, in their 
r Gal. 4.2, 3.  minority and nonage; not only in loading them with a heap of ceremonial rudiments; but in the means and measure of knowledge, making them all in comparison, to use the Apostles phrase, but children in understanding.  
Quest. And think we the knowledge of God's children in these days so much exceeding?  
Answ. First, If we respect the means, the odds, I dare say, is as great, as betwixt the Twilight and Noonday. Secondly, if we consider the fruit of the means, as great is the difference, if we shall make the terms of comparison equal. I say not, every of God's children under the New Testament, exceeds every of them under the Old: not every Minister now, every one then. But compare People with People, Ministers with Ministers, in their several Degrees, so I think we shall find it true. Some Abraham perhaps, a man of extraordinary spirit, might be found amongst them, to have exceeded our People, as in Faith, so in Knowledge. But compare their Vulgus, with our many, the odds is exceeding great. So, not every of our Ministers may be compared with their Prophets; their gifts and spirit were above the ordinary: but compare our ordinary Ministers with their Priests and Levites, our Apostles, and Evangelists, with their Prophets and Patriarches; our Light will appear as the clear Day; theirs, but as of the Dawning.  
Use. It instructs us to thankfulness, whom the Lord hath reserved for these times of so clear Revelation; us especially of the Gentiles, in divers respects. A double benefit is therein reached unto us.  
First, Consider the Rock out of which we were hewn; our fox fathers, the Gentiles, from whose loins we all descended. Time was, when it was the jews Privilege only, to know God by his Word. 
s Psal. 76.1. &  In jury, saith DAVID, is God known, his Name is great in Israel. He 
t 147.19, 20.  showed his Word unto JACOB, his Statutes and Ordinances unto Israel; he dealt not so with Gentiles, neither had Heathens knowledge of his Laws. God, by his Creatures, made known to them his invisible Properties; the utmost issue and effect of that Revelation, was, to 
u Rom. 1.20.  deprive them of excuse. Here then, if there were no more, we Gentiles have cause to praise God for his Mercy. Had we lived in the days before Christ, a thousand to one, we had perished everlastingly, for want of saving knowledge of God in jesus Christ.  
Secondly, But see yet a further Blessing, laid up in store for us. Howsoever to jews he then granted a measure of Knowledge, Revelation, and all Grace sufficient for their Salvation; yet such a measure, as is now vouchsafed unto us, Jews themselves, though God's beloved people, enjoyed not. 
x 2. Cor. 3.18.  We all with open face behold the glory of God, shining in the face of jesus Christ. And if this persuade not to thankfulness, what may? Saith our Saviour to his Disciples, on this ground: 
y Matth. 13.16, 17.  Blessed are your eyes, for they see, etc. Many Prophets and righteous men have desired to see the things that ye see, and have not seen them; I say not only in respect of the events, which they beheld only a far off, and saluted in the Promises; but in respect of the measure of Knowledge and Revelation granted us under the Gospel.  
Secondly, A second use general the Apostle makes, Rom. 13.12. That the Night being past, and the Day at hand, we should cast away the works of Darkness, and put upon us the Armour of L ght. A shame it should be to us, in these days of so clear Light and Revelation, to be found in the deeds of Darkness, 
z Eph. 4.17, 18.  Walking as other Gentiles walk, in vanity of their minds, having their Cogitations darkened, being Aliens from the life of God, through Ignorance that is in them. And mark it well, ye shall see how strongly the Inference flows from this ground. This account we may well make:  
First, Our sins are now all excuseless; we have now 
a joh. 15.22.  no cloak for our sins. What will our people plead for themselves, before the great judge of Heaven and Earth, for their Infidelity, Blasphemy, Disobedience in all kinds? Perhaps, as fools, they 
b Eccl. 4.17.  knew not that they did evil; or, as Paul excuseth the jews, 
c 1. Cor. 2.8.  Had they known, they would not have crucified the Lord of Glory. Now sure, if any be ignorant, it is because they shut their eyes against the clear Light of Truth shining unto them: As Paul speaks, If 
d 2. Cor. 4.3.  our Gospel be now hid, it is hid to them that perish; not through defect of means, but through wilful contempt of knowledge, tendered them in the means.  
Secondly, As more excuseless, so more shameless. He must, me thinks, have a brow of Brass, that now lives in any gross sin, as Drunkenness, Whoredom, etc. So clearly hath the Lord made known his Truth, that even children are able to tell a Sweater, etc. he fearfully offends God's Majesty. Times were perhaps (but those times are passed) when a man might have swallowed up many a foul sin, without notice of many; so gross, in former times, was their Ignorance, so little their Knowledge, that I think it true of many, in many foul sins, they knew not that they did evil. But I would feign know, what now are the sins that almost Infants cannot discover: That we may now say as the Lord of Israel, They are impudent children, and of a Whore's forehead, that walk in such notorious abominations.  
Thirdly, If none of these move, let it be considered, our plenty of Knowledge adds much to the weight of our sins. Every sin is now double, to that it was in times of gross Ignorance, or less means of Knowledge. To him 
e jam. 4.17.  that knows to do well, and doth it not, to him it is sin. Sins of Knowledge, are cateris paribus, greater than sins of Ignorance: The 
f Luk. 12.47.  punishment, we know, is greater, therefore the sins. Ezechiel hath a speech something strange at first hearing: Samaria 
g Ezech. 16.48.  and Sodom, saith the Prophet, have not done half the abominations of jerusalem. Not half the abominations of jerusalem? The Idolatry of Samaria, the Lust and Cruelty of Sodom, for the kind and matter of the sins, might well sway with those of jerusalem: but yet consider circumstances; in degree of heinousness, far greater were they of jerusalem. God's mercies to jerusalem more in every respect; in this especially, their Knowledge, at least, their means of Knowledge, far greater than any vouchsafed to Sodom or Samaria. So may we say generally of the times of the New Testament; our sins have this one circumstance, to add much to their weight: our Knowledge, at least the means of it, are far greater than any was ever granted to Forefathers, amongst jews or Gentiles.  
Would God we had not too just cause to complain, as the Lord doth of jerusalem: that as she had justified Sodom, so we shall, I say, the jews; yea, the very Heathen; that they, ungracious, and abominable, as they were, yet may well seem righteous, in respect of our multitude, now living in times of the Gospel. How odious to them was Drunkenness? To many of them, Whoredom, Usury? Even of vain Swearing, many made much Conscience; Perjury they hated, as Hell itself. The greater, no question, shall be the damnation of those Monsters amongst us, 
h Jude, v. 12.  without fear feeding themselves in such sins.  
Thirdly, The last use, let be the duty that concerns us in respect of this gracious estate; as it is inferred by the Apostle in the Text: Therefore let us not sleep as do others, etc.  
Sleep is of two sorts; one, of the Body; the other, of the Mind; metaphorically set out under the resemblance of that of the Body, binding the Senses, so that they cease, for the time, to do their office. I need not say any thing, to express the nature of it: neither is it my purpose to show Fryer-like, all the resemblances betwixt it and the spiritual slumber, here forbidden us. Under it the Apostle especially shadows out a secure state of the Soul, neither fearing God, nor thinking of his Wrath approaching nor caring to prepare ourselves to stand before him with comfort. It is then as if he had said, Let not us, as is the guise of others, ignorant of the danger they are in, lie snorting in our sins securely; but, sith we know the Lord will come, and know not when he will come, stand in continual expectation of his Coming, preparing to meet him; that whensoever he shall come, he may find us prepared for him.  
Obser. How far a Christian should be from security, let be our note.  
Consider for enforcement, first, the watchfulness of our common Adversary, getting greater advantage by nothing, then by our security. Blessed, saith Solomon, is he that feareth always; his fear makes him watchful, his watchfulness secures him from the touch of evil. 
i Mat. 13.25.  When the servants sleep, the Enemy sows his tars. Saith Peter, setting forth his nature and practice to this purpose, 
k 1. Pet. 5.8.  He goes about continually, seeking whom he may devour.  
Secondly, Besides that foreign Adversary, there is Host Domesticus; Every man hath his Enemy in his Bosom, Corruption of Nature; an Enemy always dangerous; never more, than when he is 
l See Heb. 3.13  most neglected.  
Thirdly, If none of these move; Remember what Peter hath: 
m 2. Pet. 2.3.  Gods judgements sleep not, but hasten towards us. They are never nearer, than when we are most secure. When men say peace and safety, then comes sudden destruction upon them.  
Use. Now here, brethren, where should I begin to complain? or what means may I use, to awake us out of that dead sleep of security, wherein most he snorting? These are, past question, the last days. Saint Paul speaking of them, saith, The 
n 1. Cor. 10.11.  ends of the world are come upon us. If there were no other Argument, that of our Saviour were sufficient; As it was with 
o Luk. 17.28.  Sodom and the old world, so is it with us. I have compassed the earth to and fro, saith the Angel, and behold, the whole earth sitteth still, and is at rest. That one thing only lets, The 
p Rom. 11.  calling of the jews. The end, I would say then, were nigh, even at the doors. The Lord hath been amongst us in sundry of his fearful judgements, forerunners of extreme desolation. He hath sent 
q Amos 4.6, 10.  cleanness of Teeth, Pestilence after the manner of Egypt; shaken the sword at our borders; taken from us the 
r Isa 3.2, 3.  judge, and the Honourable, the Captain, and the Counsellor. Yet, I know not how, as it is said of LACHISH, They were a secure people, dwelled securely, without feat of evil: so we. God sends these judgements amongst us, as Ezechiel to the jews, in the 
s Ezech. 12.4.  habit of a man going into captivity, to give us occasion to consider, in what state we stand: It may be, saith the Lord, they will consider. But behold the deadness of our hearts, the depth of infidelity in us! where is the man of many, that once enters into his heart, to say; 
t jere. 8.6.  What have I done? Or what is it the Lords requires of me, that I may escape the things that are coming upon this generation? If the Lion roar, all the beasts of the Forest tremble. The Lord of hosts cries to us daily by his Word, and judgements, yet who is it amongst a multitude that considers? To say nothing of them, that lying in the very jaws of the Devil, never yet had grace to bethink themselves of the future state of their souls; what is heard from men of better inclinations, but peace and safety? God hath given us peace round about, and linked us in amity with most neighbour Nations: The Gospel, they say, we have by God's mercy preached plentifully amongst us. These are (I confess) great blessings of God. But, brethren, where are all this while the fruits of the Gospel? except the cursed fruits of disobedience may be imputed to the Gospel. It is a remarkable speech in jeremy to the jews, boasting of like privilege: 
u jere. 7.4, 12.  The Temple of the Lord, the Temple of the Lord is amongst us. But go to Shilo, saith the Lord, where once I set my Name; See, what I have done to it. He would teach us, that his Grace is not tied to any particular place or people: so, but for their disobedience he may, and will remove it. Where is jerusalem, the City of the great King? of which the Lord said more, than ever he said of any place; 
x Psal. 132.14.  This is my rest, here will I dwell for ever. What is become of those Churches of Asia, famous in their times, and renowned through the whole world? Where is Galatia, Corinth, Thessalonica and the rest? all of them become either ruinous heaps, or dwellings for cursed Mahometans. And as Paul speaks, Let not us be 
y Rom. 11.20.  highminded, but fear. For infidelity, and impenitency, they were broken off. By faith, if there be any, we have our standing. But, if for impenitency he spared not them, let us take heed, left he also spare not us. The Lord give us all grace, over whom his Name is called, seriously to think of these things, and lay them to heart. And to God's children, let this be argument sufficient of watchfulness; The general security of the multitude that are amongst us.  
As do others. Whether this be added as a reason to dissuade security; or as a prevention, to: cut off what some might object, I will not over-busily inquire. It may be, he conceives some such objection. What means this task of vigilancy, so straightly laid upon us, more than others? Why may not we, as others, sleep securely? The Apostle implies answer: Your state is other, then that of others; Therefore, so must be your behaviour; Ye are children of Light: so are not others; your behaviour should be as discrepant, as is your state from theirs. Obser. The difference of our state from others in spiritual things, should draw with it a difference of behaviour. 
z Ephe. 4.17.  Walk not henceforth, as other Gentiles walk; your state is now different: 
a Ephe. 5.8.  Though ye were Darkness, yet now are ye Light in the Lord. Walk therefore as children of Light. The Scripture is plentiful this way; calling still for our separation from the wicked, not so much in our persons, as in our behaviour. How often beats the Lord upon it to his people? That sith he had chosen them to be his peculiar people, they should fly from the profane customs and conversation of the Heathen. See Deut. 12. jere. 17. and that of the Apostle, 
b Rom. 12.2.  Fashion not yourselves to the world.  
Use. It affords us answer to those foolish Arguments, and pleas for profaneness, rise amongst our people: with whom the Argument goes for currant; Thus do others in other places, profaning the Lord's Sabbath, etc. Why not we? I wonder they reason not for Idolatry, Swearing, Whoring, etc. For these things also do many others.  
Me thinks the answer is ready. Our state is different. God hath of his mercy 
c 1. Pet. 2.9.  called us out of Darkness, into his marvelous Light, that we should show forth the virtues of him that hath called us; not live in the vices of the world, out of which we are called: And will we indeed be like to people profane, and disobedient? First, saith the Apostle, We 
d Ephe. 4.20.  have not so learned Christ, if we have been taught as the truth is in jesus. Secondly, It is just with God, to make them 
e Revel. 18.4.  fellows in punishment, that will needs be fellows in disobedience.  
Secondly, There is another sort, and they are much amongst men. Mongrel Christians, as I may term them: as it is said of Samaritans, They feared God, 
g 2. Kin. 17.33.  and served their Idols; and as of Israel, They swore by the Lord, 
h Zeph. 1.5.  and by Melcom. So these make a mixture in their judgement and practice of profaneness and piety; of Christian Religion, and Antichristian superstition: hear as Protestants, believe as Papists: profess as Christians, live as Heathen: talk as Saints, do as Devils: so abominable, disobedient, and to every good work so reprobate are they.  
The Lord to Israel permitted no medleys: A garment of Linsey-woolsey, his people might not wear; nor sow their field, with Miscellane: to teach (say most Interpreters) how far his people should be from such medleys in Religion. And though, I say not, it is a perfect rule to try truth of Religion and Grace, by farthest distance from Heathens practice; for I know there are some principles of 
i Rom. 2.14.  the Law written in their hearts: yet this I am sure of; evil things should be so much more detestable unto us, because evil men practise them; and for things good in their matter, God's children should add another form and manner of performance, that they may be acceptable unto God.  
Shall I need to add other reasons? Consider this; First, If we be Gods, There is another 
k 1. Joh. 4.4.  spirit in us, then in the world; as different in his operations, as exceeding in power. We have Paul telling us, That 
l Rom. 8.14.  as many as are the sons of God, are led by his Spirit; and they are none of his, in whom that spirit works, 
m Ephe. 2.2.  that rules in the children of disobedience.  
Secondly, We should consider what Peter hath. Christ hath ransomed and redeemed us, not only from the guilt, and punishment of our sins, but from our 
n 1. Pet. 1.18.  va ne conversation taught by traditions of our Fathers. They talk idly, that boast of Christ their Redeemer from Hell, whom he hath not freed from the power of darkness.  
Thirdly, That of the same Apostle may not be forgotten. 
o 1. Pet. 4.3.  It is enough, if any thing be enough, that we have spent our former times in doing the will of the Gentiles. The little that remains of life, how little it is we know not, we should, me thinks, willingly consecrate to the service of him, that hath bought us with a price.  
The second duty concerning us: in respect of our gracious estate, is, Sobriety: strictly taken, 
Hieron. in Ezec. cap. 44. Ebrietas non solum in potione vini, sed in omnibus rebus oslenditur: quibus & incontractibus & in ne gotijs saeculi & damnis, & lucris, amore & odio mens inebriatur, & fluctuaet, & statum suum tenere non potest.  it is that part of temperance inclining us to moderation in use of drinks. More largely, it is put for whole Temperance; the moderation of our affections in the pursuit, and use of all earthly things. Oh thou that art drunken, but not with wine! saith the Prophet, speaking of the people intoxicated, and now at their wit's end, by reason of God's wrath. The truth is, there is a drunkenness, wherein even Nazarites may be overtaken. Very cares of the world, and voluptuous living have a kind of inebriating power, as much disturbing reason, oppressing the senses, as wine, and strong drink. Our Saviour else had never coupled them 
p Luk. 21.34.  with surfeiting, and drunkenness. And see if there be any wine or strong drink, more infatuating, and besotting the mind, than these; or more depriving of sense in Spiritual things. S. Paul speaking of women that live in pleasures, saith, They 
q 1. Tim. 5.6.  are dead, whilst they are alive. Sure it is, assoon may we work on dead men, as fasten on such, any sense of goodness. And look if in all the Scripture, there be any sort of people more sottish, than those that are noted of Covetousness, and Epicurism. The Pharisees being covetous, 
r Luk. 16.14.  laugh our Saviour to scorn. 
s Prou. 23.35.  Senseless they are of all corrections. In daily experience, we see men, whose affections have the reins to follow the things of this life, how utterly uncapable they are of any heavenly instruction.  
Let their misery warn us to labour for this Sobriety: the branches whereof conceive these:  
First, The limiting and bounding of our affections and desires, that they exceed not measure in pursuit of earthly things. 
t 1. Tim. 6.8.  Having food and raiment, let us therewith be content. Natura minimum petit, saith Seneca; A little, never so little, contenteth Nature; moderate Apparel, Diet, Recreation, any thing in measure, sufficeth Nature.  
To this end, consider first the vanity of them all, in respect of any spiritual profit; our desires grow insatiable by this especially, that we fancy in them more good than they can possibly afford us: secondly, neither are they vain only, saith Solomon, speaking from experience, but draw with them in their lose, 
u Eccl. 1.14.  vexation of spirit.  
Secondly, A second branch of this Sobriety, respects the use of them, pointed at by the Apostle; So use the world, as 
x 1. Cor. 7.30, 31.  though we used it not; with as little intention of our desires and delights therein, as maybe.  
In property of speech, Sobriety is a branch of Temperance, moderating the Appetite in use of Drinks. It respects, say Moralists, first, the quality, secondly, the quantity of Drinking, setting bounds to Appetite in both respects. For the Quality, it permits not to any frequent or ordinary use of Wine or strong Drink. Give strong Drink 
y Pro. 31.6.  to him that is ready to perish, and Wine to him of an heavy heart, saith Lemuel to Solomon her son. Drink Wine, saith Paul to Timothy, 
z 1. Tim. 5.23.  sed modicè, hoc est, medicè; to cure thine infirmities, not to cause them: Pro remedio parciùs, 
Epist 82.  non pro delicijs redundantiùs, Ambrose. The effects and fruits of it, are 
a Pro. 20.1.  Luxury and Outrage. Secondly, for the Quantity, some set these bounds; first, Necessity to satisfy Nature; to quench Thirst; secondly, 
b Pro. 31.7.  Cheerfulness and alacrity, which some call Poculum Helaritatis. To the third, which they call the Cup of Wantonness, no man proceeds without violation of Sobriety.  
The truth is, the Measure is best taken from that fitness it brings to do the duties of general or particular Calling. What ever Measure exceeds that limit, transgresseth against Sobriety.  
A Virtue it is, much commended unto us. The name it hath usual amongst Greeks, is amiable; they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; As you would say, the keeper and guard, as it were, of Wisdom.  
The Vice contrary, is Drunkenness: a Vice, saith one, to be lamented rather amongst Germans; we may say, amongst English too, then to be defined. Very children, out of effects, are able to define it, by beholding the manners and behaviour of men overtaken with it. The Spartans, to make their children loathe it, 
Plutarch.  were wont to present to their view some of their Vassals gorged with Wine, that when they saw their beastly demeanour, they might learn to detest it. The Saracens by instinct of Nature so abhorred it, that by Policy of their Country, none was permitted to drink Wine. Pittacus his Law was, to punish every fault of a Drunkard with a double Mulct. He thought it so far from excusing any sin, that it added a circumstance to aggravate every sin.  
What tell I you of Men, though Heathens, when bruit creatures, most of them, by instinct of Nature detest it? Elephants, they say, are able to suck up in their Trunk a great quantity of water; 
Ambros. de Elia. & jejune. cap. 17.  and yet to quench their thirst, are contented with moderate drinking. In case they be defrauded of their hire, they will fill the hollow of their snout with water, not to drink, but to power out; and so with a sudden inundation to drown his Shop, of whom they will be revenged. Whole Pools are on a sudden drunk dry; and suddenly powered out, all is afloat; Cui non mirum, tam immania belluarum corpora superfluum nil tenere? And see the insatiable Dropsy of Drinking, so rife amongst Christians!  
To set down all the abuses in every degree amongst us, were endless. It is now made a point of royal entertainment, and a great part of our courtesy, to bid welcome with excessive drinking. And he is no friend, that runs not into fellowship of that excess and riot; though Peter hath told us, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c 1. Pet. 4.3.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frequent and immoderate Bibbing are works of Gentiles, and fruits of the flesh. And the greatest discourtesy that may be amongst goodfellows, not to follow in Pledging, till neither Hand nor Foot (as the Poet spoke) can do their office. The Persians, it seems, had entertained some such Custom at Feasts; yet this Caution and Law they had, 
d Hest. 1.8.  None might compel. Now it is a matter deserving the Stab, if a man by this means be not ready to run to Hell for company; and to drown, I say, not his Wit in Wine, but his Soul in Perdition. Amongst the jews it was grown to an height; wherefore the Prophet thunders 
e Isai. 5.22.  that woe against it; they counted it a point of Manhood, to power in strong drink. That beastliness even amongst us is grown into like reputation. As Austin complained of his time, 
De verb. Apost. Ser. 4.  If a man gorge himself with Wine, drink his Measures out of measure, it is nothing; Non invenit crimen, etiam viri fortis accipit nomen, tanto nequior, quantò sub poculo invictior: So amongst us, he that drinks most, is counted the stoutest man: Vomunt ut bibant, bibunt ut vomant; how great cause have we to fear, lest the Land, for these and like abominations, spew out her inhabitants.  
What should I speak of what Habakuk in his time complained of, 
f Hab 2.15.  Forcing others to Drunkenness? Good God, with what expense! Many of the mind, that to the Poor they spare not the least Mite, yea, think all lost, that Wives and Children partake; and yet spare not to spend Pounds to make their Neighbours drunken, Quid multa? I know not any sin but is rife amongst us; yet must I needs say, none grown so rife, or to such height, as this of Drunkenness. And may I not say, as jeremy, 
g jer. 5.9.  Should not the Lord be avenged on such a Nation as this?  
What words may I use to dissuade it, unto men given to that sin? The Lord hath threatened vengeance of all sorts to deter from it; and we have seen many exemplified on many. First, Beggary, saith Solomon, is the hire of such as company with Drunkards. Secondly Famine God hath sent on whole Kingdoms, to 
h joel 1.5.  pluck the Cup from the Drunkard's nose. Thirdly, By Hosea he tells us, It takes away the heart. Fourthly, By Solomon, the fearful sins that accompany it; first, Luxury; Veneri & libero convenit, saith Tertullian; 
De Spectac.  these two Devils of Drunkenness and Lust are conspired and even sworn together: Nunquam ego ebrium castum putabo, 
In Tit. Cap. 1.  said Hierome; secondly, Stupidity; They have smitten me, shall he say, 
i pro. 23.35.  but I have not felt it. Fiftly, In the body we see often loathsome & ugly diseases; monstrous mis-shapennesse, till a man become a burden to himself: Hos homines an utres vertiùs aestimaverim, 
Amb. de Helia & jejune. cap. 17.  said Ambrose in another sense. Sixtly, In the soul such insatiable appetite, that we may say of it, as Tully once spoke of Covetousness, when other sins die with age, Sola ebrietas iwenescit. seventhly, And see if Drunkards be not reckoned amongst the damned Crew, 
k 1. Cor. 6.10.  that have no portion or inheritance in the Kingdom of Christ and of God.  
I might be infinite, to set down the bitter invectives of Divines and Heathen against it. Ambrose said of them, They bring on themselves the Curse of CAIN; their motion is with trembling; tanquam in paraly sin resoluti saith Austin,— Pedibus ambulare non possunt. Secondly, They were wont to use it pro equilleo, saith Ambrose; and it hath often fallen out in the event, what Torment could not wring out from men, Drunkenness hath. Thirdly, The Romans held it good policy, saith the same Author, to permit to the barbarous Nations of the Empire, free use of Wine, ut & ipsi soluantur in potus & eneruati ebrietate, vincantur. It is much to be feared, God in wrath hath given our people to this beastly sin, to unsinew the people of the Kingdom, and to expose them to easier victory of the Adversary. Thus much of this sin, to show the odious nature of it; too little, I fear me, to reform the evil custom.   
VERS. 7.8. 
For they that sleep, sleep in the Night; and they that are drunken, are drunken in the Night.  
But let us who are of the Day, be sober, putting on the Breastplate of Faith and Love; and for an Helmet, the hope of Salvation.  
THe seventh Verse contains Reason, to press the duties of Watchfulness and Sobriety; in form this: They that sleep, and are drunken, are so in the Night: We are not of the Night, but of the Day: Ergo may not be drunken, but sober. The Allegory (for so I conceive it) unfolded is this; As those that give themselves to sleep and drunkenness, make choice of the Night to secret their sins from the notice of men; and are few so impudent, as to do deeds of darkness at Noonday; so, seeing we live in times of so clear knowledge & revelation, and are delivered from the darkness and Night of Ignorance; it shall behove us to walk soberly and honestly, unless we will be too too impudent in security and profaneness.  
Obser. The point we will here take notice of, is the modesty of the times wherein the Apostle lived, choosing, darkness and secrecy to cover their enormities. The things they do, are such as a Saint would 
l Eph. 5.12.  blush to name; themselves, that do them, are not so shameless, but they choose secrecy to commit them: Every one that evil doth, 
m joh. 3.21.  hates the light; he means principally of Grace and Knowledge; withal, that of Sense, which is the ground of the Metaphor. Truth is, God 
n Rom. 2.15.  in Nature hath imprinted some principles of common honesty, to restrain the headstrong inclination of corrupt nature unto evil: till they be utterly extinct, some remanents there are, as of conscience, so of modesty, in doing evil.  
Use. The more desperate is the state of our times and people; and no doubt those modest miscreants amongst Gentiles shall rise in judgement, and condemn this shameless generation of enormous sinners amongst Christians, that 
o Isai. 3.9.  declare their sins as Sodom, and hide them not; blush not to do deeds of darknese in the sight of the Sun. Saith the Lord of Israel, when he would express a hopeless estate of that people, Were they 
p jer. 8.12.  ashamed when they committed abomination? They were not ashamed, neither could they have any shame: therefore they shall fall among them that fall in the time of their visitation. Think it spoken of these times.  
The third duty follows; Arming ourselves, as for a Conflict. Of Spiritual Warfare I mean not to treat at large; who so would see the condition of it, hath at hand the learned Labours of expert Captains in the Lord's Host. The parts of the Armour here commended to us, 
M. Downham.  are Faith, Hope, and Love, the three Theological virtues, set out by resemblance; Faith and Love, in the similitude of a Breastplate; Hope, of an Helmet. The unfolding of the Metaphor is thus: As Soldiers are wont especially to fence their Breast for the Heart's sake, the seat of life; and the Head, the fountain and original of the senses, as upon whose safety depends the safety of the whole Body principally: so our care should be, against the evil day to arm ourselves with graces best serving to safeguard the soul; amongst which, eminent are Faith, Hope, and Love, Touching them, two things shallbe handled: first, their nature briefly; secondly, their use in the spiritual combat.  
For Faith, thus in gross conceive the nature of it; It is an assent to the truth of the Word of God, for the Truth's sake of him that spoke, and inspired it. Some principal respect think it to have to the Doctrine of the Gospel. It is of two sorts; first, general, whereby we believe the Doctrine of the Gospel in general; secondly, particular, whereby we believe it, as true to us. Of the first sort, ye may conceive the faith of the Eunuch, being yet a Novice: 
q Act 8.37.  I believe that jesus Christ is the Son of God. Of the second, that of Paul: Christ loved 
r Gal. 2.20.  me, and gave himself for me.  
Both these have their use in Christian Warfare; one laying the ground of Comfort; the other applying it to ourselves. Temptations ye shall see assaulting in both kinds; the Devil labouring to make us Infidels in the general, that he may make us incredulous in the particular.  

Example.  In Cyprians days, he stirred up Novatus to broach this Heresy, That pardon of sins purchased by Christ, belonged not to any denying Christ through fear of persecution, though afterwards repenting: a dangerous and uncomfortable Ground; the Mind giving credence to that error, and persisting therein; the Conscience guilty of that sin, apprehends nothing but horror and astonishment. Not much unlike are those we have experience of at this day. Thoughts of Atheism and Blasphemy cannot stand with grace; no, not though abhorred, mourned for, striven against. A false conclusion; give way in that general, all comfort in thy particular fails thee. Al. Omissions of known duties cannot stand with sanctification. A false conclusion, except it be mollified. Of Asa it is said, He removed not the high places, 
f 2. Chron. 15.7.  yet was his heart upright with the Lord all his days. There be other infirmities, besides that of ignorance, out of which such omissions may proceed. Thus in the generality, we see how Faith is oppugned; withal, how necessary Faith, and the right information thereof in the general, is for comfort. Like think we of the particular: for let general grounds be never so firmly believed, except with like firmness Faith can assume, the Conscience is all-out as comfortless.  
Every temptation suppose to be a secret Syllogism. Wherein sometimes we have the Proposition corrupted; after, the Assumption assaulted; that the Conclusion follow not to the comfort of Conscience.  
In the question of Adoption, 
Example.  whether we be the sons of God; thus reasons the mind for comfort of Conscience: Whosoever are 
t Rom. 8.14.  led by the Spirit of God, are the Sons of God. I am led by the Spirit of God. Ergo, I am the child of God. Sometimes the Proposition is assaulted by Satan; it must thus be understood; whosoever in every particular action is led by the Spirit of God, he only is the child of God; yield him but this to corrupt the principle; thy conscience must assume the negative, (Sith 
u james 3.2.  in many things we sin all) and infer the conclusion discomfortably. Or suppose thou have wisdom to uphold the Proposition, as Paul hath directed; that it is meant of those that in 
x Rom. 8.1.  course of their life follow the Spirits guidance, though in particulars the flesh prevail: then assaults he thee in the Assumption, & permits by no means to be assured of our guidance by the Spirit of God. So that we see, how necessary against the evil Day it is, to fortify ourselves with faith general and particular.  
By the way observe, how professedly the Church of Rome sets herself, to hinder all solid comfort of the soul in temptation. First, Allowing us no sound ground for general saith; the m●●ters whereof we must take on trust from them, without daring to 
y Act. 17.11.  search the Scriptures, whether the thing, be so; out of which, what faith can arise more then merely human? Secondly, accusing, yea, accursing the very endeavour of special faith, as presumptuous; allowing us only a conjectural opinion, and probable hope, that it may be, we are such, and so qualified, as they that shall be heirs of salvation. What a paper breastplate frame they us of such faith, to keep out 
z Ephe. 6.16.  the fiery Darts of the Devil? Leave them.  
The second part of the Breastplate, is Love of God and of our Neighbour. The nature of this gracious affection is best known by sense. Thus yet conceive a description of it by effects; first, well-wishing; secondly, adhering; thirdly, desire of union with the person loved. The kinds of it they make two: first, Concupiscentiae; whose main scope in loving, is the good of the lover: secondly, Amicitiae; when we love, whom we love, for his own sake, without respect to our own private. Of this sort is that we own to God and men.  
It steads us in the Spiritual Conflict; first, as an Evidence; secondly, by its Operation. As an Evidence; the very presence of it is a mark of our adoption, and 
a 1. joh. 3.14.  translation from death to life: so, that if ever the Conscience be sifted about the main, whether we be in state of grace, or not; this gracious affection presents itself to the eye of Conscience, to stay it from doubting.  
Secondly, by the Operation; which ye may thus conceive: it causeth us to cleave close to what we love, and sets such a price thereon, 
b Cant. 8.7.  that nothing will cause us to part with it. Suppose the temptation be, to forsake the Truth of Religion; perhaps upon such allurements, as Domas was misled withal; thus Love teacheth to reason. The truth of God's Word I have found to be God's 
c Amos 1.16.  power to my conversion; the same hath been 
d Psal. 119.50.  my comfort in trouble; sweetness I have found in it, such as the Honeycomb cannot afford. How shall I forsake this Truth? etc.  
The Helmet is Hope; that is, the firm expectation of the good things God hath promised, and not yet exhibited: the main whereof, is the end of our Faith, the salvation of our Souls. It is of two sorts; first, the hope of the Hypocrite, which is, as job saith, as the Spider's web, with every blast of temptation beaten down, inasmuch as it hath no sure foundation nor evidence to rest on; secondly, the hope of the Righteous, that 
e Rom. 5.5.  never makes ashamed.  
The stead it doth us in temptation, is such, that Paul calls it the 
f Heb. 6.19.  Anchor of the Soulo. Thus conceive how. There are certain blessings which God hath promised, Christ purchased, yet we possess not, save only in title: 
g Phil. 1.6.  as, To perfect the good work begun, to the Day of the Lord jesus; 
h 1. Cor. 1.8.  To confirm us blameless to the end; To 
i Rom. 16.20.  tread down Satan under our feet, etc. The cases oft fall out, that we feel nothing less than what is promised; perhaps declining, in stead of growing in grace; weakening, rather than establishing of faith, etc. the cunning Devil working upon advantage of our sense, labours thereby to overthrow our faith. Here now is the use of Hope; expecting above reason and sense, the blessings promised; considering the faithfulness and power of the Promiser. 
k joh. 13.15.  Though he kill me, yet will I trust in him; 
l Rom. 4.18.  Against hope, ABRAHAM believes in hope.   
VERS. 9.10. 
For God hath not appointed us to wrath, but to obtain salvation by our Lord jesus Christ:  
Who diad for us, that whether we wake or sleep, we should live together with him.  
THe words, as most conceive, are added as a reason enforcing the exhortation to holiness of life; as they may be conceived, they are subjoined as a means to 'stablish Hope; at least, are pertinent to the purpose of arming ourselves against the evil Day; through assurance of obtaining the Crown, the good fight of Faith being finished. The reasons here couched, are two: first, God's gracious act, in ordaining us to life: secondly, the act of Christ the Mediator, tending to accomplish that Ordinance of his Father.  
Apply we them to the Apostles purpose; this ground they afford us. God's Ordinance touching our salvation, frustrates in no man the care of holiness; puts rather, in Paul's apprehension, the holy use of all means, tending to accomplish God's appointment. Therefore, in Paul's Logic, the argument is binding, from the 
m Rom. 12.1.  mercies of God, in electing, calling, justifying us freely, to enforce, the resigning of ourselves as an holy sacrifice to God.  
Secondly, his Doctrine is, that the Ordinance reacheth as well to the means, as to the end. See 2. Thess. 2.13. Ephes. 2.10. They mis-conceive, that think the Decree absolute, without respect to the means: It is to the end, and 
n Rom. 8.29. 1. Pet. 1.2. Eph. 1.5.  the means; to the end, by the means. There is no such Decree of God, as miscreant Atheists talk of; to Salvation, how ever we live. The Decree is, to save, 
o 2. Thess. 2.13.  by sanctification of the Spirit. And for the event, never saw the Sun men more holy, than the most assured of their ordaining to life. Who more sure of his share in that Decree, than our blessed Saviour, 
p Eph. 1.4.  in whom we are all chosen? Who more 
q Heb. 7.26.  holy, harmless, separate from sinners? The Apostles, by consent of all; 
r Luk. 12.32. Mat. 22.  knew their election: took any of them occasion thereby, to turn this grace of God into wantonness? Nay, see how all their writings breath out holiness: And we shall be impious to imagine, they did not exemplify in their Practice, what they delivered in their Prescripts?  
Use. What danger then I wonder so great, of publishing the Doctrine of God's eternal Predestination, that it should seem good only in the Chair, nought in the Pulpit? Forsooth, the people may abuse it to licentiousness.  
First, I wonder God's Spirit had not the wisdom to foresee that inconvenience. And what is the reason he handles it so largely, propounds it so clearly, with a charge to the People, 
s joh. 5.39.  to search the Scriptures; to Ministers, to keep back 
t Act. 20.27.  nothing of the Counsel of God? Knew he not, trow we, the temper of men's hearts? Had he not wisdom to prevent the mischief?  
Secondly, Where learn we to conceal from God's people any branch of his mercy and free love to their Souls? And what so great an evidence of the freedom of his grace, as that he chose us before we were?  
Thirdly, I wonder what Truth it is we shall publish, if all must be concealed that ignorant and unstable men will pervert to their destruction. Christ was to the jews 
u 1. Cor. 1.23.  a stumbling block, to the Gentiles foolishness: may he not therefore be published, the Power and Wisdom of God, to salvation of his children?  
Lastly, the nature of the Doctrine rightly taught, affords no inference of licentiousness: neither do they that share in the blessing, so abuse it. Will others be offended? I say as our Saviour, Let them be offended.  
The truth is, such desperate resolutions are sometimes heard from men of corrupt minds, seemingly, as from this ground. If they be elected, they shall be saved, how ever holily, or unholy they live. Now, first, what phrantike carelessness of that pearl, the soul of man, more precious than the world, proceeds this from? If I be elected: wretched miscreant! Is that the care thou hast of thy soul, that shall live ever either in bliss or torment? Why dost thou not rather give 
x 2. Pet. 1.10.  diligence to make thy calling and election sure: then thus adventure thy soul upon uncertain hazard? Secondly, how conceivest thou such a mangled, and halved Decree of God, touching salvation? As if it were not as well touching 
y Eph. 1.4.  Sanctification, as salvation? Thirdly, Reduce thy Hypothesis to a categorical; thus lies thy Proposition: The elect unsanctified shall be saved. Wherein what babe discerns not an absurdity? The elect unsanctified? There are no such elect. Those that are chosen to life, are chosen 
z 1. Pet. 1.2.  to obedience, and sprinkling of the blood of Christ.  
Learn all God's children from Paul's reasoning here, right use of meditating God's ordinance to life. It is holily used, when it is made an incentive to faith and good works. I am deceived, if such use in the issue, prove not a comfortable evidence of election. The good use of God's favours bestowed on us in Christ, argues our sharing in them. It is a sign, saith our Saviour, Many sins are forgiven her, that 
a Luk. 7.47.  she loveth much. We may be confident to say of David, he had share in God's mercy; that so used the meditation as to infer, 
b Psal. 130.4.  Therefore he shall be feared. A strong Argument, that Christ died for Paul, because the meditation of his death, makes him 
c 2. Cor. 5.15.  live to his glory, that died for him. Generally, a sound evidence of our ordaining to salvation, when we thence infer; therefore we will fight the good fight of faith, that God's ordinance may be fulfilled in us.  
The particulars of the Text follow; where is, first, God's act, ordained. Secondly, the matter subject, us: Thirdly, the end, amplified by Antithesis; not to wrath, but to obtain salvation. Fourthly, the means of accomplishment, by our Lord jesus, etc. appointed or ordained. The salvation of God's children is not only foreknown, or slightly purposed, but peremptorily appointed and determined. The decree more unchangeable, then that of Medes and Persians that might not be altered. Hence they are said, to be 
d Act. 13.48.  ordained to eternal life: 
e Rom. 8.29.  predestinated to be like to the Image of Christ. 
f Ephe. 1.5, 11.  To adoption; to be the glory of his Grace, etc.  
Egyptians, (their sleights we know in playing fast or lose) Aquinas notes, to have made it alterable. But 
g 1. Sam. 15.29  the strength of Israel is not as man, that he should repent. That 
h 2. Tim. 2.19.  foundation stands sure. 
i Rom. 11.29.  The gifts and calling of God are without repentance. 
k Isai. 46.10.  His counsels shall stand.  
Not much unlike is their error, who yielding the decree unchangeable, make the matter variable. The number of the predestinate is certain formaliter, not materialiter; how many shall be saved, is determined; more or fewer shall not be saved; but of the persons, who shall be saved, nothing certain is resolved. First, How then is it said, Their 
l Phil. 4.3.  names are written in the Book of life? The Lord, I think, would teach by that Metaphor, the very persons to be resolved of, as well as the number. Secondly, 
m Rom. 8.30.  Those whom he predestinated; those, and no other, he called, etc. he saith not, As many, but limits out the persons.  
Object. They make the ordinance all out as uncertain, that hang the execution on the variable will of man. Thus is the opinion. God hath generally and at large only, determined to save all believers, to damn all unbelievers; but hath determined nothing certain, of bringing any particular to faith, or setting him in possession of salvation, save only under the general notion of faith, and upon the uncertain Hypothesis of his faith.  
Answ. Belike then, God hath left us all in the hands of our own counsel; made us framers of our own fortune. judge of the likelihood by these reasons; first, Sorts it with the wisdom of the Creator, to make man, and to determine nothing certain of his final estate? Man's wisdom deals on better certainties; first, determining of the end of his work, and accordingly disposing of his workmanship. Secondly, Suits it in any sort with his love to his Son, to resolve from everlasting to send his Son into the world, to subject him to the curse of the Law; and to determine nothing certain of the issues, and fruit of his humiliation? Thirdly, how are we not, by this supposition, more beholding to ourselves, then to God's Grace for our salvation? Sith he provided means only to be saved; inclines not our hearts to make use of them to our comfort. That I may be saved, I must thank God, that I am saved, I may thank myself, that by good use of my free-will, made that possibility beneficial to myself. The sum is this: That ordinance is certain, unchangeable, peremptory, particular: or if there be any other term, to express the unchangeableness, and infallible certainty of this Counsel of God, think it fitting this purpose.  
Quest. May the Decree be furthered by our prayers, and other holy endeavours?  
Answ. The usual answer is this; we are to consider two things: first, the decree itself; secondly, the execution, and effect of the decree: for the decree itself; no man by any means can procure his enrolment in the number of the predestinate. If we speak of the execution, it is not to be doubted, but this, as other parts of providence, takes effect by means. God's providence so disposeth all his purposes, that second causes have their place ordinarily in their accomplishment.  
Quest. Puts this decree any thing in the persons of the predestinate? Thus understand it. Flows any thing from this decree of God, touching salvation, to qualify the persons of the predestinate to salvation?  
Answ. No question yes. Hence flows 
n Rom. 8.30.  Vocation, justification, Adoption; all spiritual blessings, that concern life and godliness. 
o Ephe. 1.3, 4.  He hath blessed us in spiritual things, according as he hath chosen us in Christ. 
p 2. Tim. 1.9.  He hath saved and called us, according to his purpose & grace, given us, before all worlds. The decree is the rule and measure of all God's donations. We now return the conclusion: The salvation of God's children is not foreknown only, but unchangeably ordained and determined.  
Use. 1 Fond therefore is that opinion falsely assigned by some to Damascene: That there is no act of God, more than that of prescience, touching any thing that is or shall be; no not touching the salvation of man. The Lord foresaw that there were some that should be saved; ordained nothing certain of any man's salvation. First, the Scriptures plainly place both in God; as well fore-ordinance, as foreknowledge. Whom he foresaw, he 
q Rom. 8.29.  predestinated to be like to the Image of his Son. 
r 1. Pet. 1.2.  Elect according to the foreknowledge of God. Secondly, Gods will is the first cause of all things; neither could any thing be foreseen, in this kind especially; but that God willed, not only to be, but himself to work. Thirdly, the salvation of man, and all things that way tending, are the works of God. Whatsoever God works, He 
s Eph. 1.11.  works according to the counsel of his will; a strange and harsh conceit it is, that the Lord should work more than he purposed to work. Leave them: and  
Consider the plentiful consolation flowing from this Meditation to all God's children. Is our salvation built upon this foundation, the will, and peremptory Decree of God? What should Gods people now fear to deprive them of it? Afflictions? 
t Luk. 12.32.  Fear not, little flocked; it is your Father's pleasure to give you the Kingdom. Heresies and seducement? 
u 2. Tim. 2.19.  The foundation of the Lord stands sure, the Lord knoweth who are his. Satan's assaults? God, the Ordainer, 
x joh. 10.29.  is stronger than all. 
y 1. joh. 4.4.  Greater is he that is in us, than he that is in the world.  
Object. None of these, say some out of Bernard, can separate; but a man may deprive himself: see how many things the Apostle hath reckoned, that cannot separate; but amongst these many, ourselves are not; Soli id deserere possumus propriâ voluntate.  
Answ. I love Bernard well; but the Proverb is, Non vidit omnia! Belike then, man's will may frustrate God's appointments. Where then is that of Solomon, 
z Pro. 21.1.  The hearts of all men are in God's hand, to turn whithersoever he will? Where is the Promise, of 
a Ezech. 36.27.  causing us to walk in his Statutes? So to put his 
b jer. 32.40.  fear in our hearts, that we shall never departed from him? Secondly, yea see if the Apostles purpose be not to comfort us, as well against our own infirmities, as against outward assaults. 
c Rom. 8.1.  There is no condemnation to them in Christ, walking after the Spirit, saith Paul, preoccupating the discomfort might arise from our common frailty. Thirdly, Saint john takes it for granted, that the desire and striving for salvation in the elect, is so certain, that except some outward adversary, none can deprive us. He that is begotten of God, 
d 1. joh. 5.18.  keepeth himself, and that evil one toucheth him not. Fourthly, The will of Gods chosen is so confirmed by grace, that they cannot wilfully forsake their own mercy. This blessing we have by the second, more than we had in the first Adam; establishment in that gracious estate, whereinto Regeneration brings us. This promise we have in the new, more than in the old Covenant; To be 
e 1. Cor. 11.8.  confirmed blameless unto the Day of Christ: Wherefore, my dear brethren, in your holy endeavours, thus comfort yourselves. Heaven and earth shall pass away, but God's Counsels shall stand. God's appointments are peremptory, and he hath ordained us to obtain salvation.  
The matter subject followeth: Vs. PAUL then, belike, knew himself to be within compass of this ordinance unto life. May we not thence infer, that it is possible for God's children to know their election? No, say Papists, and others many, except you make your conclusion particular; of such as have Paul's spirit, and revelation. It was the privilege of Paul & men of his rank to know it; and that knowledge they had by extraordinary revelation. Audio: But how appears it by any evidence of Scripture, that Paul knew it, by any other than the ordinary fruits, and effects of election? And according to that ground, I think we may make the conclusion general; that sith all God's children have like evidences, they may have also like assurance of election.  
We yield, they had their privilege in the measure, and degree of assurance; the reason is plain, they had their privilege in the measure of common evidences, Faith, Love, Obedience, Sanctity. Yet sith the same evidences be in a measure granted to God's children of meaner rank, allow them their measure also of certain assurance.  
The state of the question thus conceive; of certainty in assent and persuasion, they make three sorts: one Natural, which ariseth from demonstration: so know we the truth of principles. Another Supernatural; as that first, of clear evidence. Secondly, of Prophetical vision. Thirdly, of adherence. A third, they call Moral, arising from gross and figural signs, probable conjectures, inclining our minds to one part, rather than to the other, as probably, or possibly true; and this is that measure or degree of certainty, which only they allow to the ordinary rate of God's children, in the point of their election. See we, whether a degree of infallible certainty be not possible to all.  
First, The charge runs generally to all, 
f 2. Pet. 1.10. Concil. Trident.  To make their calling and election sure; and they were wont to cry Anathema to him that shall say, God's precepts are not possible by grace to be fulfilled.  
Secondly, Sundry parts of Scripture are penned purposely for this end, that, not Apostles only, but all God's children 
g 1. joh. 5.13.  might know they have eternal life. Did God's Spirit miss his end in the inspiration?  
Thirdly, The Spirit, that searcheth the deep things of God, is given to this end, 
h 1. Cor. 2.12.  that we might know the things that are given us of God: accordingly, He 
i Rom. 8.16.  testifieth that we are the sons of God.  
Fourthly, The fruits and effects of election, whence the assurance ariseth, take place in all God's children: 
k Act. 13.48.  Faith, Hope, Sanctification, etc. What should let, to ascend from the effects, to knowledge of the cause?  
Fiftly, The duties which God requires in respect of salvation, and all acts of his grace thereto tending, he exacts of all. 
l Col. 1.13.  Thanksgiving; laying down life for his glory sake, that hath so freely chosen and redeemed us.  
Sixtly, The necessity of all God's children requires it: in respect, first, of 
m Luk 12.32.  afflictions: secondly, of temptations. And how can we think it the privilege of a few?  
Quest. Forsooth, they tell us, first, The heart of man is deceitful above all things, who can know it?  
Answ. The heart knows it own motions; their Schoolmen acknowledge a reflection of the mind upon itself; The things of man, the 
n 1. Cor. 2.11.  spirit that is in man, knows: secondly, especially 
o Rom. 8.16.  helped by the Spirit of God.  
Object. There are, they say, certain counterfeits of grace so near akin to the current, that even the wisest may err in the discerning of them.  
Answ. First, that proves a difficulty, no impossibility. Secondly, God's Spirit hath stored us with Characters and marks of difference infallible.  
Object. Perseverance is uncertain.  
Answ. How I wonder? when first, promised by the Father, Secondly, purchased by the Son, Thirdly, ratified and 
p 2. Cor. 1.20, 21, 22.  sealed by the holy Ghost.  
Use. Let us, leaving these Academics, whose profession is to doubt of all things, resolve of nothing; sith God hath pleased not only to ordain us to life, but to afford us the favour, to be acquainted with his ordinance▪ 
q 2. Pet. 1.10.  Give diligence to make our calling and election sure to ourselves.  
Evidences, amongst many, take these two fruits and effects of this ordination to life: First, 
r Eph. 1.5.  Adoption; that gracious act of God the Father, choosing us in Christ to be his children: known best, first, by 
s 1. joh. 3.1.  right pricing and esteem of this high favour of God. It is something, to 
t Eph. 3.18.  comprehend the length, breadth, height and depth of the love of God. Secondly, Crosses sanctified in respect of their use and fruit; the smart common to children and bastards; the 
u Heb. 12.7, 11.  fruit, peculiar to the sons and daughters of God. Thirdly, 
x 1. Pet. 1.17.  filial fear of that gracious Father, that hath chosen us to be his children.  
A second evidence of election, 
y 2. Thess. 2.13.  is Sanctification. The parts whereof thus conceive, first a care 
z 2. Cor. 7.1.  to purge ourselves from all filthiness of flesh and spirit. Secondly, a constant endeavour to grow up to full holiness, in the fear of God.  
The end of the Ordinance followeth, amplified by Antithesis; Not unto wrath, but to obtain salvation. Not unto wrath.  
Obser. It should seem then, there are some that are ordained to wrath. The Collection is ancient, and hath allowance even from some Papists. Negando quòd nos posuit Deus in iram, affirmationem insinuat, quòd reprobos posuit Deus ad iram, Caietane. As there are vessels of Mercy ordained to glory, so vessels of Wrath 
a Rom. 9.22.  prepared to destruction.  
Object. That is true, say some; but prepared they are by themselves, not by God.  
Answ. First, What means the Apostle then, for clearing of God's justice in this point of Reprobation, to fly to the Lords absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and power over his Clay? The Answer had been at hand, to satisfy any man's reason, They prepared themselves to destruction, God ordained them not to wrath. Secondly, how apparent is it, that the Apostle there speaks of God's actions only? His Act it is, to love JACOB, and hate ESAV; to have mercy, and to harden whom he will. If that be not plain enough, what say we to that of SALOMON? He hath 
b Pro. 16.4.  made the wicked for the day of evil; and that of IVDE, 
c Jude 4.  Descripti ad hoc judicium. Touching the cause moving the Lord, whether there be any other than the will of God, as the foresight of Infidelity, etc. is a question, on this occasion, not so pertinently disputed. The Text leads us to acknowledge such an Ordinance, points not at the cause.  
Use. And it shows us the riches of the love and grace of God to us, whom he hath pleased to exempt from that Ordinance unto wrath, and to include within his Decree of election to life. S. Paul seems to make it one chief aim of the Lord, in his Decree of Reprobation, to 
d Rom. 9.23.  show the riches of his mercy towards the vessels of Mercy. And weigh it well, we shall see it adds marvelous amplification to the exceeding love of God. Had he ordained all men and Angels to life, even so his mercy had been exceeding great to the sons of Adam. But see the specialty of his love, and the privilege he hath given us in his favour. Millions of men and women he hath ordained to destruction, whose state in Nature was no more miserable than ours; whose strength in Nature was as great as ours, to exempt them from condemnation; whose lives no more abominable than ours; whose care to be reconciled, no less than ours; till God was pleased, in mercy, to prevent us. How should this sweeten the favour of God to us in this respect, and even ravish us with admiration of his love? And ye may observe, the Lord in Scripture loves to amplify his love by this circumstance, He 
e Heb. 2.16.  assumed not Angels, but the Seed of ABRAHAM. Was not ESAV, jacob's brother? 
f Mal. 1.2, 3.  yet I loved JACOB, and hated ESAV. Whose Soul, that hath tasted of this mercy of God, can express the measure of it, and saints not rather in admiration of it? Hath God in his love preferred me before Angels, before so many thousands of men and women; many of them more noble, wise, wealthy, perhaps more civil, and kept from many abominations wherein I lived? Did he single me out from the common mass of Mankind, to make a vessel of Honour prepared to glory? Oh the unsearchable depth of his love to my Soul! How passeth it knowledge? How impossible is the comprehension of it? What measure of thankfulness and obedience can I think sufficient, for so rich grace and unspeakable love vouchsafed me so freely in jesus Christ?  
Obser. Followeth the means resolved on, for execution of this Decree touching our salvation, By jesus Christ. By Christ then, and him alone, salvation is determined to be given us. Him hath 
g joh. 6.27.  God the Father sealed. 
h Act. 4.12.  No other Name given under Heaven, whereby we can be saved. 
i Rom. 3.25.  Him God hath propounded to be the Propitiation.  
If any ask Reason, this may suffice him; thus God determined to save. It may be, other means might have occurred to God's Wisdom, available to salvation: But this was resolved on, as most convenient for the ends intended: as first, the manifestation of 
k joh. 3.16.  his endless love towards man; secondly, that even in forgiving sins, he might show himself 
l Rom. 3.25, 26.  as just as merciful. What greater love, then to send his only Son out of his Bosom, to assume our Nature, to undergo our Curse? What stricter justice, having mixture of Mercy, then to punish his own Son, undertaking our sins, with that severity? Malice itself, though more than devilish, knows not how to quarrel at the Truth and justice of God; or to crime his Mercy, as unjust in forgiving Iniquity, Transgression, and Sin, so fully expiated by the death of the Son of God.  
Quest. The greater question is, how Christ saves?  
Answ. First, Merito; secondly, Spiritu. By his Merit, in paying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and price of Redemption, that God's justice required for satisfaction. By his Spirit, applying that satisfaction, and making it ours; every way qualifying us, by mortifying our sins, etc. to partake in the glory of his heavenly Kingdom.  
Use. Whence the inference is sound, that to whom God never revealed Christ jesus, the Mediator of Righteousness and Salvation, them he never determined to save. Out of which Ground flows Confutation of two palpable Errors. First, of them that think no Religion or Sect in the World so alienating from God, but that such as live honestly therein, may become heirs of salvation. First, What then, I wonder, is the great Privilege of God's Church, so much amplified in Scripture, in having 
m Rom. 3.2.  the Oracles of God, and revelation of Christ vouchsafed unto it? Secondly, What have 
n Rom. 11.  Jews lost by their rejection? Or what shall they 
o 2. Cor. 3.16.  gain by their restoration? Thirdly, What is the reason Paul so presseth necessity of the 
p Rom. 10.13, 14. 1. Thess. 2.16.  Gospel's preaching to the Gentiles; if without this Gospel, revealing Christ, the mean of salvation, they may be saved? Thus judge of the Opinion, as the high way to Atheism.  
A second Opinion there is, much of kin to the former, That even to men out of the Church, all & every of them, there is help sufficient granted for salvation. Cont. Belike then, the knowledge of Christ, without which, what may we imagine to be sufficient? Of it speaks Paul, and saith, There were Nations, amongst which the 
q Rom. 15.20.  Name of JESUS was never heard of. Even at Athens, the Name was new; and for the novelty of that 
r Act. 17.18.20.  strange God, they desired to hear Paul further. Will they say? Though they knew him not by Scripture, or Preaching, yet notice secret they had by inspiration. Audio. But, first, What means Paul to say, They were 
s Eph. 2.12.  without Christ, till they had him preached unto them? Secondly, Is it likely, the Lord denying them the means ordinary, would make it so ordinary, to teach by immediate and extraordinary revelation? Thirdly, It is a wonder to me, this being so universal a grace, it should be taught by none of the Gentiles to their posterity; but they should all vanish away, in the darkness of their Cogitations. As touching those few Sentences of the Sibyllae, extant in Augustine & Lactantius; first, neither were they universally known; secondly, and were full of obscurity and doubtfulness; thirdly, as most think, not understood of them that uttered them.  
Leaving these Dreams, proceed we to inquire, how and in what sort Christ is means to us of salvation. There is of late sprung up in the Church of God an Heresy, strange to Christian ears, That Christ no otherwise saves us, then by Doctrine and Example; teaching us the way to Life, and by his own practice guiding us so therein, that if we follow his steps, we are made partakers of Salvation. Me thinks, they think of this second Adam, much what as Pelagians of the first: As he hurt not his Posterity, otherwise then by the poison of his evil example; so neither doth Christ help us, but by his Doctrine and holy Example.  
Now, First, It is strange the Lord should so far demit his Son, and send him down from Heaven in 
t Philip. 2.7.  the form of a servant, for this end only to trace out the way to Heaven, and teach it unto us. Sufficiently in all times taught he it to his Church, before ever Christ was incarnate, inspiring the Prophets.  
Quest. If they shall say, Christ's lively voice was more effectual:  
Answ. Let that be granted; yet was it only to them that heard it. His teaching by lively voice reached not to us, for whose salvation notwithstanding he descended equally as for theirs. Secondly, Besides this, whereto served the death of our Saviour, having in his life abundantly manifested the way that leads into Heaven? Thirdly, What odds betwixt Christ and his Saints, in their life and death, excepting only some more perfection in Christ then in them? Even their deaths afforded us exempla Patientiae, saith Leo, but not dona justitiae.  
There is a second opinion, partly Popish, placing the main of Christ's mediation in this, that he merited for us Grace to fulfil the Law, and so to merit salvation at God's hand. That Christ's merit hath purchased unto us Grace to live holily, we deny not; but that such Grace, as whereby we might merit salvation, is in Scripture unheard of. This we find, First, That our 
u 1. Pet. 2.5.  Sacrifices are acceptable to God by jesus Christ. Secondly, That our services shall be rewarded, for the promise sake of the Father, and the merits of his Son; But that his merit hath transferred such dignity to our works, that they should become 
x Rom. 8.18.  worthy of the glory that shall be revealed, we find in no Scripture. This still we find; our best works have, First, Their blemishes. Secondly, Their interruptions. Thirdly, The most eminent amongst the Saints, 
y Psal. 143.2.  not daring to present their best works to be judged without mercy.  
How then by means of Christ? The Apostle answers; In that he died for us.  
In which words we are to consider, first, their Scope; secondly, Christ's Fact, He died for us; thirdly, the end and fruit of his Death, That we might live together with him.  
Obser. The Scope is, to persuade to care of holiness by this as a second reason, because Christ died for us. The Observation is this: Christ's death is as well an instruction to holiness, as meritorious of salvation. Paul learned from thence, to live not to himself, 
z 2. Cor. 5.15.  but to the glory of him that died for him: and propounds it, as matter 
a Rom. 6.11.  of mystical imitation to all God's people. Well weighed, how forcible incentives affords it to holiness?  
First, It most lively sets out the horror and heinousness of sin, and the fierceness of God's wrath against it, more than all judgements God ever executed upon the world of the ungodly. They are fearful judgements, and to be trembled at, that we are remembered of by Peter and Jude; the downfall of Angels, drowning of the old World, firing of Sodom and Gomorrhe, etc. and such, as seriously meditated, cannot me thinks, but make us tremble and quake. But of all evidences of God's wrath against sin, none like this, the death of his Son; if we consider, first, how dear he was to his Father; secondly, how excellent his Person; thirdly, how bitter and full of agony his Passion; four, how holy, harmless, separate from sinners, himself was in himself; knowing no sin by experience, or personal practice, but under-going only the punishment due to sins of his Chosen. Every of these circumstances in the death of Christ, set forth Sin to us in his colours, and should make us swear ourselves enemies to the works of Darkness.  
Secondly, In it we see the wonderful 
b Eph. 3.19.  and unmeasurable love of Christ to our souls, which passeth knowledge; a 
c 2. Cor. 5.14.  compulsory argument to PAUL, to live to the glory of his Redeemer.  
Use. How fearful then is the abuse of Christ's death amongst our people, making it their greatest encouragement to licentiousness? So that we may truly say, the abuse of Christ's Death damns more, than the Death itself saves. Saith PETER, To you that believe, Christ crucified is a stone elect and precious, but unto the disobedient, 
d 1. Pet. 2.7, 8.  a stone of stumbling, and rock of offence. A stone of stumbling indeed, and rock of offence, especially through abuse of the meditation of his Death. The jews indeed stumbled at it, but by another occasion, and the Gentiles thought it foolishness: the one, expecting a glorious estate of the Messiah in the World; the other, deeming it a foolish and absurd thing, to expect Life out of Death, Glory to issue out of such extreme Contempt. But our people, persuaded (as they would seem) of the validity thereof, to procure remission and salvation, stretch the virtue of it farther than ever it was intended: in such sort, that the enforcement of holiness seems absurder from no ground then this; Because Christ died for us. Rather sith Christ died for us, what needs such niceness? Let us feed ourselves without fear; our sins are expiated by the Death of Christ. To whom, me thinks, I may say as Moses to Israel, 
e Deut. 32.6.  Do you thus requite the Lord, O people foolish and unwise? and protest with Paul to men of that spirit, 
f Gal. 5.2.  Christ shall profit them nothing.  
Let all God's people be exhorted so to use the Meditation of Christ's Death, that it may be to them an incentive to holiness. It is a blessed Soul that so useth it; and reaps as comfortable assurance as any can be, that he hath share in the merit of it, when the Meditation is thus powerful to 
g 1. Pet. 4.1.  work Mortification, and care to departed from evil.  
It is said of David, he once, in an effeminate humour, longed to drink Water of the Well of Bethleem: three of his Worthies break thorough the host of Philistims, to save his longing. But when it is brought, he trembleth to taste it, because it was the blood of them that fetched it: 
h 2. Sam. 23.15, 17.  Be it far from me, O Lord, that I should do the; Is it not the blood of the men that went in jeopardy of their lives? So, it may be thy licentious nature may long to taste of the pleasures of sin: but me thinks, when thou shalt consider, as DAVID, It is the blood of thy Saviour; that, that cost him his dearest blood, to expiate and kill it in thee; thou shouldest say as he, Be it far from me, O Lord: Is it not the blood of the Son of God, that made his Soul an offering for sin, to purge me, to be of his peculiar people, zealous of good works?  
As touching the Fact itself, Christ's dying for us; because it falls fitlier to be largely treated in another Text, I spare to insist on it.  
The fruit and end of it follows, That we might live together with him, that glorious life which he now lives at the right hand of his Father; and that, whether we sleep or wake, that is, live or die. So then,  
Obser. However God disposeth of the state present of his children, their salvation is certain: whether they live or die, this they are, or may be assured of, living holily in this World, they shall live happily with Christ in the World to come. Upon like Grounds, God's Decree, and Christ's Death, is Paul's glorious Triumph, in the name and person of all God's children. Therefore, 
i Rom. 8.38, 39  neither life nor death, no State or Creature shall separate from the love of God, or deprive of Salvation. And that of the same Apostle, 
k Rom. 14.8.  Whether we live or die, we are the Lords. And see how solid the foundations of this Assurance is; built, first, on God's Decree; secondly, on Christ's Death. Can any hinder the Lords Appointments? or frustrate the virtue of the Death of Christ?  
Use. Let it teach us all, the practice of that high point of Duty; 
l 1. Pet. 4.19.  Resigning ourselves to the Lords absolute disposing in our outward estate, whether it shall be by life or death: As 
m 1. Sam. 3.18.  ELI, as 
n 2. Sam. 15 26.  DAVID; It is the Lord, let him do whatsoever seems good in his eyes. Am I assured, that neither shall hinder my salvation? Then, though the Lord prolong my life, to see never so many evils; though he call to suffer death, never so untimely, or full of torture; me thinks I cannot but say as they, The Lords will be fulfilled.  
Sometimes it falls out, that life to God's children seems a burden: So did it to 
o 1. King. 19.4.  Elias, seeing the miserable depravation of all things in the Kingdom of Israel, and the implacable fury of that Monster jezabel: So to 
p job. 6.9, 10.  job, suspecting his strength in such extremity of Afflictions. Sometimes Death, especially violent, affrights even to amazement: It is, indeed, the most terrible of all painful evils. Consider we, in either temptation, what Paul here teacheth; What ever our lot shall be, whether Life or Death, our Salvation is certain; founded on God's unchangeable Decree, purchased by the precious bloodshedding and Death of Christ.  
If Life be perplexed in misery, yet he whom thou hast trusted, is able to keep what thou hast committed unto him. If Death seize thee, whether natural or violent, it cannot separate: whether we sleep, or wake, die, or live, we shall live together with him that died for us.   
VERS. 11. 
Wherefore comfort yourselves together, and edify one another, even as also we do.  
THe words contain another Precept, subordinately serving to the practice of the duties of Sobriety, Watchfulness, etc. formerly enjoined. In them, observable are, first, the Duties, secondly, the Persons to whom they are enjoined, thirdly, the necessity and ground of the Duties, four, the mollification of the Precept.  
The Duties are, to comfort and edify. The word translated Comfort, signifies indifferently to comfort, to exhort, to entreat. That of Edifying, is metaphorical, and signifies first to build up: thence it is translated, to signify any furthering or promoting of another, or ourselves, in grace, or gracious practice, by Instruction, Admonition, Exhortation, etc.  
Obser. The Duty than is of all God's people, to further each other by all holy means in gracious courses. To the People it is said, 
q Heb. 3.13.  Exhort one another daily; to the People commanded, To 
r Heb. 10.24.  provoke each other to Love, and good Works; to the People belongs that of Jude, 
s Jude 20.  Edify one another in your holy Faith. And long before, 
t levit. 19.17.  To rebuke their Neighbour, and not suffer him to sin. Practise of Saints is ancient; Beforetime it was wont to be said in Israel, 
u 1. Sam. 9.9.  Come, let us go up to the Seer, etc.  
It is true, that in the manner of performing, something there is in all these, peculiar to Ministers. Thus conceive this mutual edification to differ from that we call Ministerial. First, the one is with Authority; the other, out of social Charity. Secondly, to do these things in the Congregation, is so peculiar to the ministery, that he is guilty of 
x Heb. 5.4.  usurping the honour of AARON, that intrudes upon it: yet in the Family and private Conversation, the Duties belong to all.  
Use. Two sorts of people are here reproved: first of them, that, what in them lies, destroy, rather than build; rather quench, than further grace in others. The Rulers in Christ's time had made an Ordinance, 
y joh. 9.22.  That whosoever joined to Christ, should be cast out of the Synagogue. I make no question, but God's Decree was as peremptory for the Ordainers, to cast them out of his Kingdom. Christ, I am sure, cries heavy Woe to such, as 
z Luk. 11.52.  neither entered themselves, nor suffered those that would. And, but that I know all have not Faith, and that the World cannot receive the Spirit of God; a man might make question, whether these were the days of the New Testament, I mean, for the behaviour of the multitude. It was prophesied of those days, 
a Zach. 8.21. Mic. 4.2.  They should one provoke another to piety. The Prophecy is fulfilled in those, whose hearts God hath seasoned with Grace; whoso hinders it, gives evidence he hath no part nor portion in this business. How full is every Congregation of feoffing Ishmaels', that labour by reproaches, and like persecutions, to discourage those they see coming onward to Christ? It is true of these times, that the Prophet complained of in Israel, Whoso walketh uprightly, makes himself not a reproach only, but a prey. And, which is prodigious, me thinks, in Parents (to whom, what should be so precious as the souls of their children?) rather than they shall share in the Inheritance of the Saints, their temporal Inheritance shall be aliened from them. Woe, and a heavy Woe to such: 
b Mat. 18.6.  How much better were it, that a Millstone were hanged about their neck, and they cast into the Sea?  
A second sort, is of men sinning by careless neglect of these Duties; thinking it well, and enough for them, that they hinder no man's progression in grace. And surely, such are the times generally, that he seems to deserve the repute of a good man, that doth no evil, though he do no good.  
Quest. Forsooth, 
c Gal. 6.5.  Every man shall bear his own burden; and whereto serve our Ministers?  
Answ. God hath laid this charge upon every man's Conscience to admonish and exhort: the Precept is, not only to turn, but to 
d Ezech. 18.30  cause others to turn: and the sins of others, which thou art bound to hinder, by not hindering, become thine. The duties in public, concern the Ministers. But is it for nought, that ye are called a Kingdom 
e Revel. 1.6.  of Priests? and have all received 
f 1. Joh. 2.20.  an Ointment from the Father?  
Be all exhorted to more conscience of these duties. First, Our near conjunction in the Body of Christ requires it. There is in the natural body, amongst the members, 
g 1. Cor. 12.25.  mutual care each for other: so should it be in the Body of Christ. Secondly, Thou losest not by any good in this kind done to another: The comfort and benefit of all these offices, is reflected upon thine own soul. Thirdly, If none of these move, let the example of wicked men sway with thee; They compass Sea and Land to make a Proselyte. 
h Prou. 4.16.  Their sleep departs, except they cause some to fall. Quodammodo Naturale est unumquemque velle, sive in vitijs sive in virtutibus associare consortem. Let not them be more industrious to gain to Hell, than thou art to win to Heaven. Fourthly, Let the excellency of the work move thee. Thou shalt perhaps 
i Mat. 18.15.  gain a brother; 
k jam. 5.20.  save a soul: for such Pearls who would not strive? Fiftly, Non est talis illa Paradisi haereditas, ut possidentium numero minuatur.  
Obser. The next point observable is the necessity of private admonitions, exhortations, etc. collected from the particle of illation. Necessity is of two sorts: First, Praecepti. Secondly, Medij. Necessary in the first kind, we call all things that lie on our Conscience by Cod's Precept. Necessary as means, are whatsoever God hath ordained as helps and furtherance to obtain the ends whereto they are ordained. This understand here. The necessity, our many infirmities, and imperfections, abundantly teach us in experience. First, Our inconstancy especially in good courses, if there be not continual means of confirmation. There is nothing more variable than man's Nature, from good to worse. No marvel, for goodness is all from without; hath neither root nor nourishment from our Nature. MOSES is but a while from the people, they 
l Exod. 32.1.  fall back to Idolatry. PAUL no sooner gone from Galatia, but they are turned to another Gospel. 
m Gal. 1.6.  I marvel, saith he, it is so soon. His marvel grew from this: he reputed them gracious; relapsing otherwise, is not strange in men that are Natural. Secondly, A kind of remissness and torpor, Ancients call it Acedia, the best are oft overtaken withal, except there be continual excitements. It is not a fault peculiar to the Angel of Ephesus, to have 
n Revel. 2.4.  his fervour abated; every of us admit such declinations; a spirit of slumber we are oft overtaken withal, that makes us dull in hearing, praying, practice, all holy duties.  
Wherefore suffer ye the word of exhortation, and admonition each from other. DAVID 
o Psal. 141.5.  prays for a friendly Reproover; as for a great benefit: and JOB despiseth not the advice of his 
p job 31.13.  servant contending with him. Our times are generally in a Lethargy of security: no man is more troublesome, than he that would keep us waking; though that, saith Austin, be the way to cure us. We think ourselves able to advise, and exhort ourselves; we love not many Masters. Are we acquainted with our own hearts when we thus speak? Alas, how cold, and even frozen are our affections often? How dissolute our practice? How dull our memory? How drowsy our Conscience? etc. wherefore suffer the word of exhortation. And to this end further consider, that what we suffer not our Brethren to quicken in us, by admonition; we occasion the LORD to 
q Hos. 5.15.  revive by sharper corrections.  
How many afflictions from God's hand heavy and grievous, do I persuade myself, we might prevent, if we were careful to minister, and admit wholesome admonitions each from other? The LORD will not suffer Grace to rust in his Children. If admonitions of Brethren be grievous, he will either make thine own 
r 2. Sam. 24.10.  heart to smite thee, and that stroke is grievous; or stir up some adversary 
s 2. Sam. 16.7, 8  to reproach, and shame thee; or else, himself remember thee with some heavy visitation.  
The mollification of the Precept remains; for that of the persons, falls fit into another Text.  
As ye do: He seems to prevent the objection they might in likelihood make, as if this advice were a kind of reproachful exprobration of their neglecting these duties. Not so, saith the Apostle; that ye do this, it is my persuasion and acknowledgement: Nevertheless, let me advise you to do, even what ye do.  
Obser. So then, to duties most carefully performed, there may be exhortations; neither may we think much, to be admonished to do even what we do. Our Saviour often calls for audience from his most attentive Auditory; while they are hearing, he cries out, 
t Mat. 13.9.  Hear.  

Reasons.  First, We hold it a rule current: that howsoever gracious gifts cannot be utterly lost; yet gracious practice may be interrupted, even when it is most necessary, it should be continued. Ye 
u Gal. 5.7.  did run well, saith Paul to the Galatians; their course it should seem was interrupted.  
Secondly, In best things, nothing is comfortable without perseverance. 
x Gal. 3.4.  Have ye suffered so many things in vain? and that is known of EZECHIEL; If 
y Ezech. 3.20.  a righteous man turn from his righteousness all is forgotten. And howsoever it be true, perseverance of God's Children is certain; yet this is as true; exhortations to perseverance are means of persevering.  
Thirdly, The Lord requires of his children continual growth, and increase in holy practice. Standing at a stay in good courses, is as dangerous as declining; yea, a step to backsliding. Therefore said the Apostle, Though ye love one another, yet I beseech you 
z 1. Thess. 4.9.  that ye increase more and more.  
Use. Let it not therefore seem strange unto us, that our Ministers sometimes, insisting in the Apostles steps, press upon us the duties, which, by God's Grace, we already conscionably perform; if no other benefit come thereby, at least our Apostasy shall be prevented.  
Through ignorance I know it is, it comes to pass, that our admonitions, instructions, exhortations, are many times censured as accusations of our people; and forsooth we seem to imply, the duties are wholly neglected, that we press with such instance. And if they be points already known, we think the insisting thereon, insinuates our ignorance. But specially; if they be sins we reprove, and they not apparent in the Congregation, that is presently interpreted, as a matter of slander, and no less than defamation laid upon the Parish. Show the danger of Drunkenness, Whoring, etc. He makes us, they say, a company of such Miscreants. There are none such amongst us. Now utinam. Would God we might once see our Congregations so far reform, that the public practice of such sins might be blushed at.  
But suppose it true, we are free from such sins: In that case, think not your persons, but your Nature accused. And that I am sure none can excuse from inclinations to foulest sins. That speech of Hazael, argued little acquaintance with the corruption of Nature: 
a 2. King. 8.13.  Is thy servant a Dog, that I should do this thing? Sure it is, there is no sin, nor degree of sin, but the seeds thereof remain in our Nature.  
Secondly, Sometimes they are as JONATHANS' Arrows, to give warning, and prevent the sins in after-practice. As the Lord sometimes visits his Children with afflictions, not so much to punish sins past, 
b 2. Cor. 12 7.  as to prevent sins to come; so do his Ministers sometimes reprove, and threaten sins, not so much to correct, as to prevent them; and make us cautionate and watchful against them. Like think when thou hearest thyself admonished, to do what thou dost; say, as thou mayst say; Sure it is but need. A dull and drowsy Nature I carry about me, soon weary of well-doing: or it may be, the Lord seethe me likely to faint, and therefore directs the Minister to be my Remembrancer; to prevent my declinings: at least, say; My pace is too slow; the Lord useth these 
c Eccles. 12.11.  as goads, to prick me forward to perfection.   
VERS. 12, 13. 
And we beseech you, Brethren, to know them which labour among you, and are over you in the Lord, and admonish you:  
And to esteem them very highly in love for their works sake, and be at peace among yourselves.  
COnnexion. The Apostle had given advice to exhort and edify one another: lest any should infer; These duties being mutually performed in private, there will be no great use of the ministery; saith the Apostle, Mistake not: though the duties be enjoined you for private exercise, yet must the public Ministry have its due honour and respect. Know them, etc.  
Obser. Private Christian duties of exhortation, admonition, etc. must be performed, that in no case the public ministery be neglected. 
d Heb. 10.24, 25  Provoke one another to love and good works: yet forsake not the gatherings together of the Saints. It is their fault, saith the Apostle, that are grown in that kind dissolute. To the Hebrews, Paul had written a large Epistle, full of heavenly Doctrines and Admonitions; by reading whereof, they might attain a comfortable measure of knowledge, and other grace: yet I beseech you (saith he) 
e Heb. 13.22.  suffer the words of Exhortation; he means from their Pastor's ordinary, whom God had set over them.  
Need I add Reasons?  
First, I say as james, He that said, Admonish, exhort, etc. in private, said also, 
f 1. Thess. 5.20.  Despise not Prophecy. If then thou attend to Admonitions private, and neglectest the public ministery, art thou not a Transgressor of the Law? Christian duties are all subordinate: They fight not; neither may we think, the performance of one, dispenseth for neglect of another.  
Secondly, Though, no doubt, a gracious blessing may be expected by private Admonitions, etc. yet a greater we have cause to hope for by the public ministery, wherewith God hath promised, in a special manner, 
g Mark. 16.16.  to be present.  
Thirdly, The Lord hath appointed the ministery public, to be a general guide and direction for performance of all private duties: and of purpose leaves the people of greatest gifts, doubtful and uncertain in many things, that there may be continual use of the public ministery. 
h Mal. 2.7.  The people must seek the Law at the mouth of the Priest. And who of the people must not say, as the Eunuch, in sundry points of knowledge, upon like question propounded; Understandest thou? etc. 
i Act. 8.30, 31.  How can I, without a Guide? Besides, in every duty there is as well a Modus, as the Action; circumstances many, to be observed in exhorting, admonishing, etc. every duty. It sufficeth not to say, as the custom is, they know as well as Preachers can tell them, what they must do: the manner of doing, must be withal attended.  
Use. It justly reproves that usual dis-joining of these two in practice, which God, in his Prescript, hath coupled together. Some ye may observe thus minded: It sufficeth, they say, to hear in the Congregation; God hath given Ministers to teach us, what need we be so careful of Conference, Admonition, & c? By this means we shall have as many Teachers, as men. Nay, even for necessary duties in the Family, that goes for a currant excuse, They bring their people to the Congregation, to hear. I would that were as conscionably performed, as is pretended; usually it is true of most, their servants are their own men on the Lord's day.  
But we must remember, that God requires it as a duty in all that he 
k Gen. 18.19.  commends in ABRAHAM. And if Paul, so great an Apostle, thought he might be 
l Rom. 1.12.  comforted by the people's Faith; who are we, to disdain the help of private men?  
Another sort there are, so highly conceited of the sufficiency of private study, meditation, etc. that they think the public ministery all-out, as needless; and they, forsooth, choose to serve God at home. But think you, the Lord hath said in vain, Despise not Prophecy, 
m Heb. 10.25.  Forsake not the Assemblies? Are thy gifts greater than were they of Primitive Christians, that continued 
n Act. 2.42.  daily in the Apostles Doctrine? Surely, though I know it is true; private helps, seasonably used, are accompanied with a gracious blessing from God: yet this I may boldly say with SALOMON, Neglect of the Public, brings a Curse upon the Private. 
o Pro. 28.9.  He that turns his ear from hearing the Law, his very prayer shall be abominable.  
In the words are prescribed duties concerning them towards Ministers: The particulars are, first, the description of the Object of these Duties: They are, first, such as labour, that is their Work; secondly, such as are over us, that is their Dignity; thirdly, that admonish, that is a specialty of their Office. Secondly, the duties the people own to such, are, first, Reverence, know them; secondly, Love; whose, first, measure, and secondly, ground, is propounded: It must be singular love, and that for their Works sake.  
To know, signifies not a simple notice or knowledge of our persons, but a knowledge joined with reverence, and high esteem. I will not 
p Psal. 101.4.  know a wicked person; that is, such shall be extremely contemptible in his eyes. Not to know, in this sense, is to contemn; To know, is to reverence, and have in honour.  
Obser. The first Duty pointed at, due from people to their Ministers; is Reverence, and high esteem, in respect of their Calling, and the Work thereof. This is that, as some think, that Paul means by 
q 1. Tim. 5.17.  double honour: A single reverence and respect is not sufficient; every good office must be doubled to them.  
The Lord hath every way endeavoured to make them reverend.  
First, Giving them Titles of highest respect: 
r Mal. 2.7.  Messengers they are called of the Lord of Hosts, 
s 2. Cor. 5.20.  Ambassadors of Christ, Angels of the Churches, Fathers of their People.  
Secondly, Their Authority wonderful: To them are given 
t Mat. 16.19.  the Keys of the Kingdom of Heaven, to open and shut Heaven; not as they please: yet so, as the Lord ratifieth their regular proceed in the Courtof Heaven. 
u joh. 20.23.  Power to remit and retain sins: So that the Conscience usually receives not the assurance of Pardon, but by their testimony and declaration.  
Thirdly, Their Gifts ordinarily above the common rate; as Knowledge, Experience, Comfort; what not? The 
x Psal. 25.14.  secret of the Lord is with them that fear him Yet a greater insight into the secrets of God's Kingdom, is given to Ministers: Their lips, the 
y Mal. 2.7.  treasure-house of Knowledge and Understanding.  
Fourthly, What should I speak, how the Lord by them, as Instruments, conveyeth to his children all grace that accompanies Salvation? In such sort, that what the people receive not by this Hand, as it were, of God, cause enough they have to suspect, that it is not such as accompanieth Salvation. 
z 1. Cor. 3.5.  By Ministers he works Faith; by them he converts, sanctifieth, comforteth, 
a 1. Tim. 4.16.  saveth.  
Hence have their persons been ever venerable in the eyes of the Saints. CORNELIUS 
b Act. 10.25.  gives PETER more than social reverence; Galatians receive PAUL as an Angel from Heaven; JOASH, an Idolater, salutes ELISHA; 
c 2. King. 13.14  His father, the Horsemen and Chariots of Israel. Of Alexander, the Great Monarch and Conqueror of the World, 
Antiquit. lib. 11. cap. 8.  writes josephus; that he was so moved with the presence of jaddus the High Priest, that he dis-mounts himself to do him reverence; and in favour of him, spares the sacking of jerusalem. Thus hath God done, to make them reverend; thus have Saints and Pagans done, to testify their reverence.  
Use. These than are cursed times; and they are cursed hearts of men, to whom, I dare say, for the generality, no men's Persons or Calling are more despicable, than they are of Ministers. A horrible Confusion it was, foretold by Isay to come upon Israel: 
d Isai. 3.5.  Children should presume against the Ancient, and the vile against the Honourable; no less, that in HOSHEA, The people were as they 
e Hosh. 4.4.  that rebuked the Priest.  
This Confusion is come upon this generation, and I dare say, is forerunner of a heavy Vengeance. No man almost so vile, but thinks himself a better to the ablest Minister: yea, the name itself we have cast, as a term of Reproach and Contempt, upon our faces.  
Reasons, some may not be denied to stick in Ministers:  
First, In many, their slender, or no gifts to discharge so high a Calling: 
Bernard. de Conuers. ad Cler. cap. 29.  Curritur passim ad Sacros ordines & reverenda ipsis quoque Spiritibus Angelicis Ministeria apprehenduntur, sine reverentiâ, sine consideratione. As in jeroboams days, Who would fill his hand, might consecrate himself, though he were of the lowest of the people. Woe to the hands that admit them, and thereby cast contempt upon the reverend Calling.  
Secondly, Another, the lewd life of many in place of Ministers, whereby they lose all Authority in their people's Conscience, though gifts be otherwise never so reverend. The Lord in his just judgement 
f Mal. 2.3, 9  casts Dung in such men's faces, and makes their persons as unsavoury Salt, to be trodden under foot of men. Through their occasion, the whole Calling is exposed to contempt.  
There are others in the people: first, That they see not the necessity of their ministery; nor therefore know to prise the worth thereof; specially, their no experience of the comfort and power of it. Secondly, It were strange, the plenty of the Blessing should make it contemptible: but true it is, in all experience, familiarity even with such favours of God, breeds contempt. The Word of God 
g 1. Sam. 3.1.  was precious, while it was geason: Now we have every day Manna, though it be Bread from Heaven, and Food meet for Angels, we grow to loathe it; and with the Word, the Messengers that bring it.  
Now God be merciful to the sins of this Land; and pray all for mercy at God's hand for this, besides all our other sins; The contempt and vile esteem of the Calling and Persons of Ministers; with it is entwyned the contempt of the Word of God, yea, of Christ himself. And we have cause to fear, lest for it, together with our disobedience, the Lord send 
h Amos 8.11.  a Famine of hearing the Word of God.  
The second duty enjoined in respect of Ministers, is love. Where, is first to be considered, the measure of it; it must be Love in abundance; in an overflowing measure; an over-overplus of Love for our Work sake. The Notes here are two:  
First, That there is a lawful preferring of one before another in the measure of love. They call it usually, the order of Loving. Paul makes profession, His Love was 
i 2. Cor. 2.4.  more abundant to Corinthians, then to sundry other Churches. And left any think, it might be his infirmity; what he practised towards them, he here prescribes to be done to Ministers. God's own Example we have herein, for aught I know, as a pattern to be imitated: He hates nothing that he hath made; yet is his Love 
k Tit. 3.4.  to Man above many, yea, 
l Psal. 8.4.  above all Creatures, celebrated. Amongst men, Israel is singled out with that special Encomium, GOD'S 
m Exod. 19.5.  peculiar People, the People of his love. Accordingly, the effects and fruits of Love towards them, abound in the measure.  
If that Example may seem transcendent, that of his Son, in days of his Flesh, is beyond exception. His own he 
n joh. 13.1.  loved, all: But there was a Disciple that had the specialty of his Affection, JOHN 
o 23.  the Disciple, whom he loved; that is, more than others.  
In Love are three things; first, Wellwishing; secondly, Pleasure or delight-taking in the party loved; thirdly, Beneficence, or actual well-doing. In all these may be a preferment given to one above another. Of the first: what the people speak to David, dissuading his going to Battle, must be holden of all such like public persons: 
o 2. Sam. 18.3.  they are worth thousands of others; their safety and welfare to be preferred in our well-wishing. And for Delight-taking; who knows not, but though 
p Mat. 5.44.  enemies must be prayed for, yea, though enemies unto God; yet must our 
q Psal. 16.3.  delight be in the Saints that are upon Earth, and such as excel in Virtue. For Beneficence, the place is plain, Do good to all, 
r Gal. 6.10.  especially to them of the household of Faith.  
To set down particular rules of direction, according whereto to guide the measures of Love, is not my purpose. This once, as a general pertinent to that which followeth, let be remembered; Persons, on whose welfare depends the common good, are in all degrees and kinds of Love to be preferred.  
Use. It affords answer to that common Exception of worst men against courses of Ministers, and others, in this kind; allowing us no order in Love; requiring a promiscuous and preposterous kind of Charity in all towards all.  
In Alms, and works of Mercy, the profanest thinks much, if they be not equalled to the holiest. In Company and Familiarity, they that, I dare say, hate the company of such, as run not to the same excess of Riot; yet make it matter of Crime, that they are not admitted, on equal terms, with men, whose graces are most amiable and lovely.  
I am of Ambrose his mind; In Charity, Peccat qui praeposterè agit; He sins, that is preposterous in loving; setting that first, that should be last. The worst I wish such men as envy other men's preferment, in the entireness of our affections; That they would store themselves with the amiable graces of God's Spirit; that 
s Psal. 45.13.  Beauty within, as the Psalmist calls it. In the mean time, they must give us leave, as the Lord chargeth JEREMY, to 
t jer. 15.19.  take away the precious from the vile.  
The next point of notice, is the Particular; Who they are, Paul here commends to the specialty of our love. They are Ministers. They then, by God's Ordinance, should have a specialty in the people's love. The Scripture points us to three sorts or degrees of love.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love of Men, as Men, for the nature of Man, and common gifts of Humanity they are endowed withal. This may not be denied to enemies, no, not to enemies of God. Nature is God's work, in whomsoever.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love of Neighbours; that is, as I now interpret, such as are near us in Society, Nature, or friendly Affection.  
Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love of Brethren, for Sanctity sake, and fellowship in the Spirit of Adoption and Regeneration.  
The Apostle here points to a fourth; wherein he will have our Love overflowing, and, after a sort, excessive. It is to the persons of Ministers. Doth any man ask Reasons? Besides the general tie of like human Nature; besides that of Society and near Conjunction; yea, besides that Brotherhood and participation of like precious Faith; they have yet something more, that lays claim to a singular measure of love. Besides eminence of Grace, and Office, they are Instruments by which the Lord reacheth to us all Blessings that concern Life and Godliness. Whereout grew that question in Schools, whether the fathers of the flesh, or the Spiritual Parents, should be preferred. And though they confess, in matter of Beneficence, the Natural hath preferment above the Spiritual Parent, because he is more properly cause of our being in Nature, than the other of our being in Grace; yet for that point of well-wishing, it is accorded; it must be more then to any private man joined to us in the nearest bond of affinity or blood. So AQVILA and PRISCILLA prefer 
u Rom. 16.4.  PAUL'S safety before their own. Good Obadiah, not without adventure of his life, 
x 1. King. 18.4.  hides the Prophets in Caves from the rage of JEZABEL. So precious in former times were the persons of Ministers.  
Use. How are these degenerated whereinto we are fallen? wherein Ministers are made the chief Butt of men's malice; no sort of men, I dare say, more odious to men unreformed, whom yet the Lord hath commended to a specialty of our love.  
The Reason generally is no other, then that was of Achab for Micaiah. Of all the rest, he 
y 1. King 22.8.  was most odious, because he dealt most plainly. See also Revelation 11.6. Gal. 4.16.  
It is strange to see, how every act of their life is sifted, how tender some men pretend their Consciences to be, in a Ministers omissions but of circumstances; when God's Commandments are, without scruple, seen, and suffered to be contemned. The truth is, not their Conscience, but their malice is more to a Ministers honesty, then to the people's greatest profaneness. Of it I say no more; only I wish such men to consider, how tender care the Lord hath taken for the persons of Ministers. See, saith PAUL, that they may be 
z 1. Cor. 16.10  without fear amongst you: Touch not mine Anointed, do my Prophets no harm. And what is done to them, is interpreted 
a Luke 10.16.  as done to Christ, whether in good or evil; and so will be recompensed at the Day of general retribution.  
The motive or ground of this singular Love followeth, Love for their Work sake.  
Obser. Not every love of a Ministers person, is that wherein a man hath comfort, but that especially which is for his work sake. There are, as it falls out, sundry amiable gifts concurring in a Minister's person; suppose points of Nature, and Art, Urbanity, Liberality, sociable Conversation and the like; but the comfortablest Loadstone of Love is his work.  
What is that? First, His labour. Secondly, That which results from his labour. His labour in the 
b 1. Tim. 5.17.  Word and Doctrine; which elsewhere he calls, The work of an Evangelist. His governing and guiding the Flock by Discipline, and godly example: this is his labour.  
The work resulting out of his labour, when God is pleased to bless it unto the people, is Repentance, Newbirth, Faith, Comfort; Or if there be any other Grace, or comfortable blessing of God, whereof the souls of the people are made partakers; this is the fruit of his labour. Wherefore also God is not ashamed to call them his 
c 1. Cor. 3.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; giving us, after a sort, our partnership with him in the salvation of his people.  
Use. Take notice of it, I beseech you, as a help to discern the comfortable soundness of love, you pretend and profess to Ministers. Sure it is, in every duty, the work is not so comfortable, as is the motive and inducement to performance.  
In this it is true, as in any, love to Ministers and Saints. To love the Saints and to do them good, is not so much: except the very Saint-ship be the Loadstone of love. To love a Minister is not much; except his work be that that draws affection. It is that our Saviour points at: 
d Mat. 10.42.  A Disciple in the name of a Disciple: a Prophet in the name of a Prophet. It is noted of jehoash a cursed Idolater, that he had much respect to the Prophet Elisha; and at his death weeps over him with that bitter lamentation: 
e 2. King. 13.14  Oh my father, my father, the Horsemen and Charets of Israel! what was the reason of his love? questionless not his work: but the help he found in him for support of his Kingdom. Of the people it is noted, they followed Christ, and were sometimes zealous for his safety: the Reason was; he fed their bellies by miracle, and cured their bodily diseases; his Doctrine, in the mean time, sounds 
f john 6.66.  harsh, and occasions many to forsake him. His reproofs so bitter and distasteful, that they 
g john 8.59.  go about to stone him.  
In like sort, I doubt not, but there may be found amongst men carnal, some even loving respect to the person of a faithful Minister; as perhaps, for that they are welused in their payments, and that which chief draws the brutish multitude, the feeding of their bellies. Perhaps the gifts GOD hath bestowed on some, may draw not only reverence, but love to their persons. In all this yet they have no comfort: except the work be it that draws affection. He that can say, I love a Minister, because he teacheth me to know God; because he informs me of duty; and reproves my step aside; that is the man that hath comfort in his love.  
What think you then of them, to whom the work is the thing that is most odious? To say nothing of the base people, whose complaint professed is, that the merry World is gone, since preaching came up: even amongst them that would seem wise, this is heard sometime as reason of their less love; They could love the Minister well, were it not for his double diligence in preaching. His honesty, and peaceableness, and learning they seem to love; the work is that they profess to hate. Oh cursed state of such men's souls! I conclude it thus; He that loves not a Minister, even for admonition and reproof sake, hath no comfort in his love. jews hear with patience Stephen's narration; his reproof is Gall and Wormwood; 
h Acts 7.54.  Therefore they gnash with their teeth and stone him.  
And be at peace among yourselves. The duty concerns the people, not only towards their Ministers, though some so conceive, but each towards another. Peace is of three sorts. First, Feigned, as that of judas. Secondly, Inordinate, as that of Herod and Pilate. Thirdly, Christian; the bond and limit whereof is Sanctity. A duty everywhere commended unto us, Heb. 12.14. james 3. Psal. 141.  
And so how many 
i Ephes. 4.4, 5, 6  Unities the Apostle remembers us of, that we might be persuaded to this unity of minds and affections. It were long to number the reasons, the Scripture gives to press the study, and endeavour of it. It is good and pleasant: 
k Psal. 133.1.  how good and pleasant? some things are good that are not pleasant; as patience, and tolerance of evils. Some are pleasant, but not good; as Epicurism, Vanity, and voluptuous Living; some neither good, nor pleasant; as Envy, a torturing evil. But of Peace and brotherly Concord, saith DAVID, It is good and pleasant. It were long to tell, how God delights to style himself, The 
l 2. Cor. 13.11.  God of Peace; how Christ came 
m Ephes. 2.14.  to make our Peace. How the Gospel is called the Gospel of Peace; God's Children, 
n Luke 10.6.  Children of Peace. Would God, we could once frame ourselves to live at Peace, I mean Peace with Holiness. For of unholy peace, I say as HIEROME; Melius est dissidium pietatis ortum causâ, quàm vitiosa Concordia. And that those unquiet spirits amongst us, would once turn themselves to more amiable courses of Unity.  
Surely, I must needs say, I sometimes think with DAVID, My soul hath too long dwelled with them that are Enemies unto Peace; and cry, Woe is me, that I am constrained to dwell with Meshech. I am loath to say, as PAUL, utinam excindantur, that trouble us; but I pray GOD give them more peaceable spirits; or else as he, If any delight to dwell in Meshech, I would, for my part, he had a Tabernacle there.  
But sure, so long as those three Enemies to Peace be found amongst us, we must never expect it.  
First, 
o Pro. 13.10.  Pride, by which, saith SALOMON, men make contention: whiles every man delights to seem somebody; a ruler even of those, that God hath set over them. The Sheep in judea were wont to follow their. Shepherd. Their guise in England is to go before him. It is as true of the Mystical, as of the Natural Sheep.  
The second is Self-love; and this in things of this life, is still the Mother and Nurse of Contentions; whiles every man urgeth extremity of right, and parts with no penny profit, to purchase this peerless blessing of Peace. 
p Gen. 13.9.  Thus did not ABRAHAM.  
The third is, busy meddling in things that concern us not. Saint Paul doth not for nothing couple these two together; 
q 1. Thess. 4.11.  Study to be quiet and do your own business.  
Curiosity is a turbulent evil. They are restless spirits, that are so busy and meddling with things impertinent to them. Bee exhorted, I beseech you, in the Apostles words, 
r Philip. 2.3, 4.  to do nothing by contention and vain glory: labour for Humility: Look not every man on his own things, but on the things also of another. Do your own business. In a word: If it be possible, as much as in us lies, 
s Rom. 12.18.  let us have Peace with all men: so the God of Peace shall be with us.   
VERS. 14. 
Now we exhort you, Brethren, warn them that are disorderly, comfort the feeble-minded, support the weak, be patiented toward all.  
A Heap of duties are here couched together; four in number; the three first have special respect to some particulars. The fourth concerns us, in respect of all.  
The particulars, Paul's prudence prescribes fittingly to the state, and quality of the persons. In every of them consider we, First, The duty. Secondly, The persons to whom it must be performed.  
The first duty is admonition; the persons to whom it belongs, are the disorderly. See who they are. Interpreters think the Metaphor borrowed from the custom of War; wherein every Soldier hath his station, & is assigned to his rank; from which when he swerves, he becomes inordinate. So conceive they the Apostle to intimate, that God hath assigned to every of the Church his special place and calling, wherein to serve God; wherein when they grow dissolute, and transgress their limits, they violate the order that the Lord hath prescribed. In the next Epistle the Apostle seems to explain what he meant by the inordinate, they were such 
t 2. Thess. 3.10.  as transgressed the rule prescribed by him, for better ordering of outward life. join all together, we shall find four sorts of inordinate walkers. First of them, that have no special station, or calling in Church or Commonwealth, wherein to serve God. Secondly, Such as are dissolute or negligent in their vocation. Thirdly, Those that intrude upon other men's callings. Fourthly, Such as transgress wholesome ordinances, established for better ordering of common life.  
Touching the first sort, living without particular calling. The order set down by the Lord himself for assignment of every one to his special vocation, is as ancient as the World. Adam in Paradise is appointed 
u Gen. 2.15.  to dress the Garden. It is Ambrose his observation out of Philo: 
* Ambros. de Paradiso, cap. 4.  Though Paradise, in respect of the fertility of the place, needed no husbandry, yet because the first man was to be a Law to his Posterity, therefore is he enjoined labour; to instruct us to painfulness, and industrious employment in our vocations. Accordingly after the fall, thus trained they up their Children; 
x Gen. 4 2.  CAIN was a tiler of the ground; ABEL a keeper of sheep: like was the course of patriarchs, as we may read along the Story. Yea, the cursed seed of Cain, though they degenerated into vanity, yet had they their several employments. In the Israelitish Commonwealth, after their settling in the Land of Promise, such provision was made, that every Tribe and Family had their husbandry to be employed in. The Tribe of LEVI, whose exemption was most from manual Arts, yet had their several places of ministery.  
In this first rank of inordinate walkers, we have, alas, how many to be ranged? It is vain perhaps to speak of Monks, and such like 
y Titus 1.12.  idle-bellies, as PAUL calls Cretians. Yet this I may say for them: they had the fairest pretence of all of their disorderly order; giving themselves to devotion and heavenly contemplation. A life, I confess, above all others to be chosen, were a man borne to himself alone. But this ground we must remember; Every man on Earth is a member of some common body. And is thereby bound to employment in some office, good to community: Whereby it comes to pass, that even this kind of life, spent wholly in devotion and contemplation, is unpleasing to God. Because, howsoever herein they do good to themselves, yet bring they no benefit to the common body. I confess, the life hath great commendation amongst Ancients; some of them call it, heavenly and Angelical. And sure it is, such shall be the life of God's Children after Resurrection, spent wholly in praising and magnifying the Name of God. But till that time, see how Angels themselves want not their employment; even they 
z Heb. 1.14.  are sent forth to minister for good of them that shall be heirs of salvation.  
To these may be added, how many of our Gallants, and their attendants, whose whole life is spent, alas, how Epicurelike and unprofitably? in eating, drinking, sporting, snorting, as if they were borne, as the wild Asse-Colt in the Wilderness, to snuff up the wind, or as Leviathan in the Sea, to take pastime therein. Me thinks, seeing their lives, I cannot but think of that in Ezechiel describing the sins of Sodom, so fitting it is to men of this disposition. The 
a Ezech. 16.49  sins of Sodom were Pride, fullness of Bread, abundance of Idleness, unmercifulness to the Poor. No marvel, if they grew such Monsters in Lust, having all things so at full to feed their Luxury.  
A third sort are our vagrant and sturdy Beggars: whose base and brutish life, what terms are sufficient to express? I know not how, our people think it alms to feed them in their idleness; conceiting these the poor, whom the Lord hath commended to our compassion. His order in Israel was, there might 
b Deut. 15.4.  be no Beggar among his people. And Paul's Constitution: Men wanting, not strength, but 
c 2. Thess. 3.10.  will to labour, must not eat. The best mercy to such is that, which one calls, Misericordia puniens. Thou canst not better relieve them, then by correction.  
The second kind of persons disorderly, are such as neglect employment of the vocations, wherein the LORD hath placed them. Of these especially speaks the Apostle. His rule is; Whoso hath an Office, 
d Rom. 12.7.  must wait on his Office. And his Ordinance in Thessalonica, that if any refused labour, 
e 2. Thess. 3.10.  he should not eat. Yea, he makes them flat thieves, that so live. Such eat not their own bread.  
Now here, beloved, where should I begin to complain of unfaithfulness? It spreads itself so generally over all orders, and degrees of men. This is that eats out the large patrimonies of many, gotten with no small care and industry of their Progenitors: while Children think themselves borne to pleasures, and whatsoever is occasion or nourishment of all viciousness in life.  
The third sort, is of them that intrude upon other men's callings; not sparing the Function of the Ministry, which yet the Lord will have no man touch, but he that is 
f Heb. 5.4.  called of God, as was AARON. His judgement on Corah and his company for such intrusion, is recorded; their Censors kept by God's special appointment, as 
g Num. 16.40.  a memorial and warning to all posterity. The Stories of Vzzah and Vziah are known; the one stricken 
h 2. Sam. 6.7.  with sudden death; the other 
i Chron. 26.19, 21.  with leprosy, till the day of his death.  
In the fourth rank, are to be ranged all those that wilfully violate wholesome Ordinances, for better ordering of common life; whether in Church or Commonwealth. Ad omnia sua strenui, ad communia pigri, 
Bern. de grad. Humilitatis.  said Bernard, of such men delighted in singularity. Turpis est omnis pars quae universo suo non congruit, saith Austin. And of the persons thus far.  
The duty in respect of them, is to admonish; that is, to put them in mind of their duty. It is the 
k Mat. 18.15.  first step or degree in censures, which must go before sharper corrections.  
Touching it, three particulars shall be briefly scanned.  
Quest. First, Whose duty it is?  
Answ. The duty of every Christian; ut supra. They were the people of whom Paul said, they were 
l Rom. 15.14.  able; to whom he 
m Col. 3.16.  prescribes, to admonish one another. Do ye ask Reasons? Besides the Commandment of God, First, Mutual 
n Jude 20.  compassion should teach it us. Secondly, Care of community, in respect, First, Of the 
o 1. Cor. 5.6.  infectiousness of the evil example. Secondly, 
p joh. 7. 1●, 12.  For danger of wrath.  
It justly reproves such as put over this duty of love from themselves to Ministers; and think it so peculiar to them, that in no degree it belongs to them. Erewhile we showed it pertinent to the people, with this difference: The Minister doth it, as of Authority; the people, out of social Charity. The public performance is the Ministers; in private commerce, the people's also. And it is strange the Lord should commend to us care of each others body, 
q Exod. 23.4, 5  goods, good name; and leave us careless of any souls, save our own.  
The second question is, to what persons we own it. Diogenes and the Cynikes, 
Seneca Epist. 29.  saith Seneca, were wont promiscuously to admonish all they met with. What if they fell on deaf men? They answered, Words were gratuitous, and cost them nothing. Besides, though they miss their end in many, yet admonishing all, they might do good to some. With like zeal, shall I say? or passion, many are transported, prodigally casting away sacred and precious admonitions upon Dogs and Swine. Our Saviour enjoins us in this point, caution and prudence. To make choice of such, as we must admonish by the Word of God. Though words be gratuitous, yet God's Word is sacred and precious; We may 
r Mat. 7.6.  not cast holy things to Dogs, nor Pearls before Swine. And saith Seneca, Proceed of Art, must be upon certainties. A good Archer doth not, aeliquando ferire, but aliquando deerrare.  
Quest. What then? Must we silently suffer God's Name to be blasphemed?  
Answ. There is a real reproof to be given to such, by separating from their society.  
The last quaere is, of the sins that may deserve admonition. They are not only enormities, but even inordinateness. Be it but idleness and neglect of our vocations. Shall I need to add Reasons? First, We are not ignorant, how even moats in the Church are made beams amongst Aliens; the least slips of men professing Gods fear, draw blasphemy upon his Name: Levity in speech, vanity in our attire, etc. seem more to Aliens, than blasphemies in their own mouths, or enormities in their lives. Secondly, little things have often great and dangerous consequences; 
s 1. Cor. 5.6.  A little leaven soureth the whole lump; a little error tolerated, makes way to greater. And every little sin, if it be neglected, draweth with it weight unto greater.  
It is the error of most, to limit admonitions to gross & grievous sins. We think of others as of ourselves, through partiality; it is well they be free from crying sins. Whereas the Lord bears in none, the breach of the least iota or tittle of his Law; nor tolerates disobedience, no not erga minima; towards the least of his commandments. And of the first duty thus far, the second followeth.  
Comfort the feeble-minded. Wherein, as in the former, are first, the persons, secondly, the duty we own them. The persons he calls, the feeble-minded.  
School Moralists treating of it, thus set out the Nature of feeble-mindednesse. It is, they say, a dejected state of the mind, refusing to enterprise or undertake things necessary, and enjoined, upon conceit that they exceed ability. It is opposed to presumption, another extreme: whereby men over-confident of their strength, attempt things exceeding the proportion of their abilities.  
Such, they conceive the sin of 
t Exod. 4.10.13  Moses & 
u jere. 1.6.  jeremy to have been; detracting the Lords calling, as exceeding the proportion of their strength. Like is the sin of many, excellently gifted for Magistracy, and Ministry, if others may judge; yet withdrawing from the calling, as over-weighty, and beyond their strength: a sin so much harder to be cured, becomes, it comes so near to the nature of modesty; & under colour of that virtue, deludes the minds of many, so long, till Church be almost destitute of Ministers, and Commonwealth of able Magistrates.  
It ariseth, they say, commonly from one of these causes, First, secret pride, whereby men think themselves better able to judge of themselves, than others, yea, than all men, are. Even in this seeming modesty there is coloured pride. 
x Prou. 26.16.  The sluggard, saith SALOMON, thinks himself wiser, than ten men that can render a reason.  
A second cause usual is, as they call it, torpor pigritiae. Men are loath to take notice of their abilities, and undertake such functions; because they love ease, and would gladly free themselves from encumbrance of public employments.  
The last is, fear of fainting under the burden: which was that it seems, which swayed with Moses. But as the Lord speaks to MOSES, Who is it that made the tongue? is it not the Lord that called him to the function? And can we think the Lord, whose hand leads us to such employments, will be wanting to us in protection and support? What he said to joshuah, think spoken to all in like case; 
y Josh. 1.5.  I will not fail thee, neither forsake thee. 
z 2. Cor. 2.16.  Who is sufficient for these things? saith the Apostle: he means of himself. Yet, 
a 2. Cor. 3.6.  God hath made us able Ministers of the New Testament. Competently, though not completely sufficient.  
A degree of it in this kind, is to be seen in many, arising from causeless despair. So overwhelmed we have seen some with despair of pardon, that they refuse to pray for pardon; or to enter a course of repentance. Like mind is in many towards their inveterate sins. Such strength, they think, they have gotten through long custom, that it seems too late to strive against them; & in that conceit, they 
b Ephe. 4.19.  give themselves over to work wickedness even with greediness.  
Now if this be the opinion of our ability in nature, we must all subscribe to the truth of it. But do we consider the power of God's Grace, while we thus speak? Grace can work wonders; every day works strangely above nature. It rescued Paul from persecution, Manasseh in old age, from Idolatry. God's hand is not shortened. This of pusillanimity according to the usual acception amongst Divines.  
That which Paul there speaks of, seems something different; feeble-minded in his sense, are men dejected with sense and fear of afflictions; as we have instance in 
c job 6.9.  JOB, 
d 1. King. 19.4.  ELIAS: in many amongst ourselves, depressed and cast down, and almost driven back from holy profession and practice, through fear of the Cross. The duty we own them is, Comfort. 
e job. 6.14.  Man that is in misery, should be comforted of his Neighbour; the censure is heavy on them that neglect it; Such have forsaken the fear of the Almighty. See notes ad Cap. 4. vers. vlt.  
As it should make all God's children careful to perform it, First, themselves being yet 
f Heb. 13.3.  in the body. Secondly, having received 
g 2. Cor. 1.4.  Comforts from God, to this end; so it justly reproves the barbarous and savage inhumanity of them, that, as David speaks, add affliction to him whom God hath wounded. A generation rife in all places, dallying with the heaviest affliction of God's children, an accusing & terrifying conscience. The beastliest amongst brute creatures, even Swine, seem to be affected with the outcries of their kind: men only more brutish than they, triumph in the miseries each of other; & are not moved with their outcries, as bitter as that in the Prophet; 
h Isai. 38. ●4.  O Lord, it hath oppressed me: Lord, comfort me. See how bitterly 
i Psal. 109.16.  David in a spirit of prophesy curseth such men. And let them tremble at it, whose practice it is.  
The last particular remains; Support the weak. First, of the persons. Secondly, them of the duty. The persons are the weak. Weakness is of two sorts; first, in judgement: secondly, in practice. Weak in judgement, are such as either for lack of information, or capacity, or illumination, are not yet convinced of some truths convenient, or necessary for them to understand. Such were many in days of the Apostle, whom therefore he calls 
k Rom. 15.1.  weak in faith; that could not yet be persuaded of the abrogation of Moses Law; still thinking their conscience bound to observe difference of days and meats. Such I make no question, are some amongst us in matters of ceremony and indifferency.  
Weak in practice are they, who though convinced of duty, yet through passion or long custom, it may be, of evil, are overtaken in some sins.  
The duty we own to such, is Support; 
l Rom. 14.1.  Him that is weak in faith, assume: For this, the Shepherds of judah are heavily taxed, 
m Ezech. 34.4.  They strengthened not the weak.  
The duties we own them, coming under the general of Support, thus conceive; first, 
n 2. Tim. 2.25.  meekest and mildest instruction: As Paul, though he condescend, as far as may be, to their weakness, yet delivers grounds of better information; and labours to lead them on to greater strength and perfection of knowledge. Secondly, in things indifferent, yield of right, 
o 1. Cor. 9.22.  Becoming all things to all men, that by all means we may win some.  
Weak in practice: first, though their persons must be borne withal, yet must their sins be 
p levit. 19.17.  reproved; and they restored with the Spirit of Meekness: Secondly, let not our first exactions be over-strict, 
q Mat. 9.16.  New Wine may not be put into old Bottles, saith our Saviour, justifying his milder impositions on his novitious Disciples. Thirdly, at no hand reject such, but cherish the least spark or smoke of grace that shows in them. Our Saviour 
r Mat. 12.20.  quencheth not the smoking Flax.  
reproved are here, first, careless scandalising the weak; secondly, rigorous proceed with Novices. And of these duties to these particulars, thus far.  
In the passage, take notice of Paul's prudence, in prescribing what is convenient to every several state and condition of God's people. As Jude in like case gives like Prescript; Some, save with fear; on others, have compassion, 
s Jude 22.  putting difference. See also Isai. 61.  
Follows now the general belonging to all these, that is, Patience, or, as the word signifies, Longsufferance. Be patiented, or long suffering, toward all.  
Now, though I confess, this virtue is of that nature, that it must be exercised in a sort to all men; yet comparing this prescript with the like to 
t 2. Tim. 2.25.  Timothy, I cannot but think, the Apostles purpose is, to prescribe us a temper, and mean of carriage in performing the former duties: that the sense may be this; Suffer not your patience to be overcome, so as to surcease these holy duties, though you see not present success of your endeavours.  
Obser. Lack of present success is no warrant to any, to surcease the duties of Love, in Admonition, Comfort, Exhortation. The faults of God's servants have been noted in this kind. jeremy seeing the present waywardnesse of the people, 
u jer. 20.9.  resolves to speak no more in the Name of the Lord. It is noted as his blemish: and the Word of God gives him no rest, till he had altered his resolution. Paul in like humour, enters like resolution at Corinth. The Lord checks him for it, and commands him still to speak unto them; assuring him for all that, he had much people in that City. After his long experience, he presseth the duty by sundry reasons. First, 
x 2. Tim. ●. 25.  The time of Gods calling and giving blessing to our endeavours, is to us uncertain: it should suffice us, if God at any time give them repentance. Secondly, he puts us in mind of their miserable bondage under Satan; They are in the snare of the Devil. It is no easy matter to rescue a soul out of Satan's Dominion; that strong man armed doth not so easily leave his possession. Thirdly, To Titus, he remembers us of our own estate, and 
y 'tis 3.3.  behaviour before calling; every whit as untoward, and desperate as theirs, that are yet holden under Satan's bondage. Our sins wherein we lived as grievous, our frowardness as great: yet when God's bountifulness appeared, he saved us. Cause we have to hope like favour of God for others; I am sure no cause utterly to despair of any, because admonitions present are rejected. How many did ourselves, till day of visitation came, make light of? How many gracious motions of God's Spirit do we contemn? yet saw we God's grace, after all this contempt, marvelous in our conversion.  
Use. And it reproves that impatience of our hearts, so easily weary of well-doing in this kind; insomuch that except we see present reformation in those we have to deal withal, we are ready, with jeremy, to resolve to speak no more in the Name of the Lord; and as the Disciples, to call for fire from Heaven. Now, alas Brethren, had the Lord thus dealt with us, left us to ourselves, when we first rejected his heavenly admonitions, what had become of our souls? How many gracious warnings had we from the Lord, that past away without their profit? yet was the Lord pleased to follow us with his mercy, and new offers of grace, till such time as he had fastened them on our froward hearts; like patience, and unwearied compassion becomes us to our Brethren. We have, First, the Lords example to provoke us; He 
z Rom. 9.22.  bears with long patience the vessels of wrath prepared to destruction; 
a Mat. 5.45.  causeth his rain to rain, his Sun to shine on the field of the froward; so long, saith Tertullian, till he admit detraction from his glory; and men begin to question, whether there be a providence taking notice of the sins of men.  
Secondly, We lose nought by our patience, what ever the issues be. What Paul speaks of Ministers, is true also of private Monitors; They are unto God 
b 2. Cor. 2.15.  a sweet savour in them that are saved, and in them that perish.  
Thirdly, The purchase, if God at any time give success, is of that worth, that no pains can seem too much to procure it. 
c jam. 5.20.  Thou hast won a soul. Me thinks, he saith more, than thou hast won a World; the meanest soul being more worth than all the World.  
Lastly, Let us consider, that the gain of one soul to God's Kingdom, may draw with it, we know not, how many more. First, The example of one Sinner converting, is very prevalent with other Aliens; yea, the more averse they have been before calling, the more remarkable is their Conversion. How do I persuade myself did the conversion of Paul so hot a Persecutor affect even Aliens, and make them pause about their courses? Secondly, Besides the example, we know the Nature of Grace is such, it loves to communicate itself. Never was Child of God envious in the point of Salvation; but could willingly beteeme another, any other, many others, all others a share with him in that blissful condition. And if ye mark it, the gifts of God that occasion Pride and Envy, are not those gifts that accompany Salvation; but others, profitable, I confess, to the Church of God; yet such, as in want whereof a man may be saved; in having whereof, he may be damned. Paul seems much to tax the people of Corinth for Pride and Envy, desiring after a sort to enclose their gifts to themselves. What were those gifts? not those of Faith, and Charity, but of tongues and prophecy. For others, I dare say, GOD'S Children are all of Paul's mind; they could wish 
d Acts 26.28.  all men as they, not almost only, but altogether Christians. And generally ye shall find it true, Every 
e joh. 1.41, 45.  Convert desires to be a Converter of others. Sith then, upon the conversion of one depends perhaps the salvation of many souls, how willingly should we digest the present aukewardnesse of those we admonish? if not for their own good, yet for a more general, may come by God's blessing to the whole Church of God.  
And lest any say as Ananias in case of PAUL, They 
f Acts 9.13.  are Persecutors, or otherwise malicious; Thus let us think, First, The more untoward, the more shall God's Grace and Power be magnified in their Conversion. And Secondly, let us remember, the worst men before calling, have oft proved the most excellent instruments of God's glory, after their Conversion; an instance we have 
g 1. Cor. 15.10.  in Paul; and the reason assigned by our Saviour: 
h Luke 7.47.  They love much that have had many sins forgiven them.   
VERS. 15. 
See that none render evil for evil unto any man: but ever follow that which is good, both among yourselves, and to all men.  
THE prescript is here for our demeanour in our personal wrongs: of two branches. First, That we deal not by way of requital. Secondly, that we labour to overcome evil with goodness.  
In the first, besides the duty itself, are considerable, First, The manner of propounding. Secondly, The extent of the duty. The manner of propounding, is with special item and memento: See that none do it. The extent, as large as may be; None may do it, no, not to any, how hostile soever and full of provocations.  
What should be the reason of this special item in this case given? other weighty duties we have propounded without such specialty of charge. Thus I conceive the Apostle: to intend one, or both these. First, Either to prescribe prevention of the sin in others; Secondly, Or else, because he saw in Nature a strong propension thereto, to make us the more vigilant against it.  
Take the first sense, this is the note: Gods Children must be careful, not only to eschew evil in their own persons, but also to prevent it in others. Such exhortations are frequent. 
i Heb. 12.15.  Take heed lest any fall away from the grace of God: he means not only to make us careful for our own particular, but watchful over others, as the reason annexed imports, lest thereby many be defiled. 
k levit. 19.17.  Thou shalt rebuke thy Brother plainly, and not suffer him to sin. Need I add Reasons?  
Consider, First, how other sins may subject us to wrath, in case we neglect endeavour to prevent them. One 
l Josh. 7.1, 5.  Achan sins, all Israel is discomfited, and flies before the Inhabitants of Ai. With what justice may some say? Sure there is no man but hath matter enough in him, and fuel for the fire of GOD'S wrath to feed upon. But I like their sentence that resolve: 
* Aug. in Josh. quaest. 8.  The people, though careful enough of abstinence from the cursed thing in their own persons, yet had not that eye each to other, that they ought. No marvel therefore, if they all smart for it. Saith Austin, no marvel, if Christians taste like extremities from Goths and Vandals with Heathen; though they joined not with them in their Idolatry, yet through fear or shame they neglected to oppose their sins, with that resolution that beseemed them.  
Secondly, Add unto this the Apostles reason; Lest thereby many befiled. Know we not that 
m 1. Cor. 5.6.  a little Leaven leaveneth the whole lump? As wildfire easily kindled, hardly quenched; so is an evil example. How long continued the poison of jeroboams example in Israel? and spread itself in time to the infection of judah? yea after they had seen God's judgement on jeroboam and his seed, yet of jehu the Executioner of the vengeance it is noted; He 
n 2. Kin. 10.31.  departed not from the sins of JEROBOAM, that made Israel to sin. Examples have in experience the force of Laws; and the lewdest practices seem to have warrant sufficient, when they are countenanced by precedents.  
Use. Learn we, upon these grounds, carefully to watch against the sins of others, to prevent them. A worthy example we have in the people of Israel out of their abundant caution. When they heard tidings, how the Reubenites, and half Tribe of MANASSEH had erected an Altar, not for worship, as they truly protested; but for memorial; so fearful they grew of GOD'S wrath, that they presently dispatched an Embassy to their Brethren, to prevent their sin. And see how pithily they deal with them. 
o Josh. 22.17.  Is the iniquity of Peor too little for us, from which we are not cleansed to this day, that ye must also departed from following the Lord? Oh that there had been such a heart in this people for aftertimes! they had stood to this day in the state of God's people. Thus they, in a show only and appearance of evil.  
I could wish the same mind in us; that we were thus careful to prevent sins in others; that we were not only careful to live soberly, but to prevent Intemperance and riotous Excess in others. But, alas, how think we all, it sufficeth to keep ourselves unspotted of the World? whiles others become spots and blots to the whole Church of God; and expose us all to his wrath and vengeance. Every man, we say▪ shall bear his own burden; every soul die for it onws transgression. But know we not, that other men's sins may become ours, whiles by our connivence and toleration we give way to the committing? how else said Paul to TIMOTHY? 
p 1. Tim. 5.22.  Communicate not with other men's sins. And Nehemiah to the Rulers; 
q Nehem. 13.17  What evil thing is this that ye do in breaking the Lords Sabbaths? This account make; what sins of others thou labourest not, in thy compass, to prevent, are thine in the guilt, as well as they of thine own personal commission. Bee exhorted therefore, carefully to perform this duty. To the reasons foresaid, let this be added. The falls of others become our blemish, and scandal amongst Aliens. The whole Church of God is traduced often for the sins of some few Hypocrites. Saith PETER, 
r 2. Pet. 2.13.  Spots they are and blots to you, speaking of some few in the Church, not answering in practcie, to their profession of Godliness. We cannot be ignorant, how Heresies and Enormities rising in the Church of God, are charged upon the Church; yea, upon our most holy and precious Faith.  
Those furies of Anabaptists, and Familists, etc. are cast as dung into the face of the Church: though the truth is, they had their condemnation, where they had their first original. And though it be no strange thing, that there should 
s Acts 20.30. 1. john 2.19.  rise in the Church of God, perverse men, speaking and doing perverse things; yet this withal is true in experience, their falls and fault are the Church's imputations. Wherefore, if neither compassion of the Sinners soul, nor fear of God's wrath, nor peril of infection move us; yet let the beauty of the Church be precious in our eyes; and sway us to vigilancy against other men's sins.  
Taking the other reason of the caveat, this is the note. First, sins to which our propensions are strongest, must be specially watched against. I know not any sin, but we are prone unto it in Nature; yet truth is, that as in the state and composition of the body, though all Elements enter, yet still there is some one predominant; so in the state of the soul, some particulars of sin there are, to which we are stronglyest inclined. Hence ye may observe, in sundry passages of Scripture, an Emphasis set upon cautions, to avoid some sins. 
t Luke 12.15.  Look upon Covetousness and beware of it. Why not as well upon Pride, and Luxury? It may be, because those sins are more easily discerned, more generally detested: it may be also, because our Nature is marvelous having, and much inclined to Covetousness.  

u jam. 5.12.  Above all things swear not at all. Why, above all things? Is there no sin comparable to that of Swearing? what think we of Idolatry, and Superstition? no doubt these are in their kind as heinous, if not more. But it seems, First, This being a sin of that slippery member the Tongue; and Secondly, grown now through general use, familiar, Custom, that is another Nature, had made it habitual. The propension thereto was greater; therefore is that emphatical caution given.  
Need I add Reasons? that one is, me thinks, sufficient: 
x 2 Cor. 2.11.  We are not ignorant of Satan's wiles. That old Serpent hath learned from long experience, not to present in temptation, sins from which he knows us abhorrent; but where he seethe our propensions greatest, thither bends he his temptations. What sins either Natural constitution, or evil custom most inclines unto, there most frequently is every man tempted.  
Use. As it instructs us to watch against such inclinations; so me thinks it disables that usual excuse for sins, that goeth most current amongst the wisest. Every man thinks himself most excusable, in the sin whereto his Nature most bends him. And we do ill, they say, to reprove wrath, in a man by Nature Choleric: forsooth his complexion and natural constitution thither leads him. Now, how ever I confess, this is something, that to the Reproover should diminish the sin; yet of all others, to the Sinner it should lest excuse it; except where conscience witnesseth straightest watchfulness against it. It serves not the turn to say, we are thereto naturally inclined. For, First, Corruptions that now are natural, since nature was corrupted, are, if not against, yet beside nature, as it was created. Secondly, The Charge is to be so much the more vigilant against these inclinations; by how much more forcible we know they are in us, when once they are provoked. Herein therefore thou hast more cause of caution, and humiliation; never a whit of more excuse; except perhaps we may think, sinful actions are so much the less sinful, by how much the more frequently, and delightfully they are committed.  
Obser. The next thing here observable is, How prone our Nature is to retailing of wrongs; so that except we be exceedingly cautionate against it, the best are easily overtaken in it. That which Pharisees taught Jews, is most plausible to Nature; Love friends; 
y Mat. 15.43.  hate enemies. SAUL a carnal man, wonders at DAVID. 
z 1. Sam. 24.19  Who shall find his enemy at advantage, and let him go free? A thing he thought is quite against the Principles of Nature, and common policy. That Lex Talionis, yea, a Talio without Law, carries with it most plausible equity. Insomuch that amongst all the Lords just proceed, none seems to have more pleasing equity, then that wherein he repines evil men, in their own kind. As in 
a judges 1.7.  case of Adonibezek. And our Saviour, 
Luke 16.  where he leads his Disciples to a farther strain, acknowledgeth it a matter above the course of Nature; and such as wherein we approach nearest to the Nature of God's love. To do good for good, is Natural; good for evil, Divine and supernatural.  
Use. Be admonished to watch against it the more, by how much stronger thine inclination is thereto. And hear not those suggestions of flesh and blood, that it is matter of good Metal to be quick of touch: as forward in returning, as others are in offering wrong. Think him wise that said, 
b Prou. 16.34.  He that conquereth himself, is better than he that winneth a City.  
Obser. The extent followeth; None to any. The note is this. It is not permitted to any to avenge himself on any for his personal wrongs. Private revenge is interdicted to all in respect of all. Neither may any be his own carver, in retailing of wrong. Know we by the way, there is a wide difference betwixt that revenge, a Magistrate takes of Malefactors; and that which private men persecute upon the injurious. The Magistrate doth it by Authority, and with warrant from God; 
c Rom. 13.4.  whose Minister he is, avenger of wrath on them that do evil. For them the jews Law runs thus; There shall be eye for eye, tooth for tooth; the damage done or intended to the innocent, must be turned upon the injurious. Of private persons the case is other: of them the precept holds generally, 
d Rom. 12.19.  Avenge not yourselves. Resist not evil; rather suffer a double, then think of returning a single injury. Reasons, If any man ask them, are these. First, Vengeance is Gods: they intrude upon God's Prerogative Royal, that without warrant from him, presume to avenge themselves. Secondly, His promise is to repay it: but, hac lege, saith Augustine, that we wait his leisure, and preoccupate not his executions. To tell how conscionable God's Saints have been this way, were long. Of David the Story is known, in the railing of Shimei. And howsoever we read of his vow of vengeance in heat of blood; yet how 
e 1. Sam. 25.32  blesseth he the Lord that kept him from shedding blood? 
f 1. Pet. 2.23.  Our Saviour saith PETER, 
f 1. Pet. 2.23.  Being reviled, he reviled not again, but committed the vengeance to him that judgeth justly.  
Anabaptists and men of that fury, wrist this and like Scriptures to overthrow of Magistracy; permitting to none in the days of the New Testament to undertake authority of defending the innocent; my purpose is not to be long in confutation. Even now they are 
g Rom. 13.4.  Ministers of God, to take vengeance on them that do evil. Of Peter we read, how he by special instinct was instrument of God's vengeance on ANANIAS: and PAUL, on ELYMAS the Sorcerer. And I marvel, if fatherly Authority remain in the Family for correction, as well as for instruction; if Ecclesiastical Authority in the Church by power of the Keys, why not civil also in the Commonwealth? besides that, the ends of Magistracy still remain; defence of the innocent, repressing violence, etc. As Pharisees extended the commission of Magistrates to private men; so these lay the restraints of private men, upon Magistrates. How absurdly?  
But generally ye shall see it true, they are not so narrow in their restraint, but the custom of men is as large in the exercise of revenge. Insomuch that the Pharisees Gloss still pleaseth and seemeth reasonable; eye for eye, tooth for tooth; and he scarce seems worthy the name of a man, that digests injury without revenge. It were long to set down all particulars of their Plea. There be that think it a point of Policy, and best way to repress the violence of an Adversary, to be as quick in returning, as others are in offering wrong; As good as he brings, seems a sound Rule; and that is pleasing of the Heathenish Politician, Veterem condonando iniuriam invitas novam. Let us learn to be wise according to the Word of God; and think our best 
h Deut. 4.6.  wisdom to stand in obedience.  
There is another sort, and they out of their manhood, and ambition in that kind, alas, how much blood defile they their souls, and the whole Land withal? A word of disgrace may not be digested without blood. The question of single Combats I mean not to enter. That saying of Bernard I would commend to all such men's remembrance; what ever the issue is in such case, their souls are guilty of Murder. If thou die in such fight, 
* Bern. ad milites Templi. c. 1.  moreris homicida: If thou live, vivis homicida. And it is infoelix victoria, ubi superans virum succumbis vitio.  
Labour we to possess our souls with Patience and Meekness; that no provocation of any Adversary, may make us Usurpers of the Lords Authority. To this end consider, what Tertullian hath truly: 
Tertull. de patientia.  Betwixt the offerer and requiter of wrong, there is this odds only. First, One gones before, the other follows to evil. Ambo nequam. Secondly, Remember whose 
i 2. Sam. 16.10.  providence sways and directs the malice of the injurious. Thirdly, In Patience, expect some good for that evil. Fourthly, At least, hinder not a possible reconcilement.  
The second branch of the prescript followeth; Ever follow that which is good. Wherein are First, The duty. Fellow that which is good. Secondly, The extent respects First, Time; ever. Secondly, Persons, towards yourselves and to all men.  
Obser. In case of injury, it sufficeth not to be innocent, but it is required also that we be beneficent; yea, to an Adversary. So runs the Precept peremptory; Bless them that curse; 
k Mat. 5 44.  do good to them that hurt you. 
l Rom 12.20.  If thine enemy hunger, feed him; if he thirst, give him drink. Excitements we have many. First, our heavenly Father's example; not only bearing with long patience those that provoke him, but heaping his benefits upon them, so long, saith Tertullian, till he suffer man to detract from his glory: and begin to think there is no providence of God, taking notice of men's sins. Thus the great God of Heaven and Earth, whose Children we are, if we follow his steps. And of whose Fatherhood we can have no assurance, except in this point we strive to resemble him. The Saints of God have herein gone before us. That of Moses is remarkable; so soon forgotten by a froward people, sometimes ready to stone him, yet 
m Exod. 32.32.  how carefully interposeth he himself twixt God's wrath and them? Like read we of David toward his enemies; 
n Acts 7.60.  Stephen to his Persecutors. If these Reasons suffice not; consider, our Saviour being judge; we cannot be assured that we have in Charity any thing supernatural, until we come to this strain. To do good for good, is common even among Publicans: to abstain from evil doing, when we suffer evil, perhaps, or without perhaps, we shall find in some Heathen. Seneca could say, As his Adversary had learned to rail, so he to contemn. He hath nothing in Charity supernatural, that comes not to this height, that he is ready to requite evil with good.  
Moreover, saith Paul, it is the only way to overcome the malice of an Adversary, and to meeken his rancour: 
o Rom. 12.10.  Thou shalt heap coals of fire on his head. The meaning is not, that we shall increase God's vengeance on him; that were to give way to private revenge: but these coals of fire are, saith AUGUSTINE, 
* August. de doctrine. Christ. lib. 3. cap. 16.  Vrentes poenitentiae gemitus; wherewith the malice of an Adversary is cured; when he is brought to mourn, that ever he was enemy to him, by whom his wants have been relieved. See instance 
p 1. Sam. 24.16  in Saul.  
The circumstances of extent follow. Ever follow that which his good. So that our patience, yea, our beneficence must be as large as an enemy's malice. As our Saviour to Peter, of the point of forgiveness; so here must be a toties quoties. Saith TERTULLIAN, Fatigetur improbitas patientiâ tuâ. PAUL; Vincatur malitia bonitate tuâ. As Bernard enquiring the measure of our love to GOD; the modus, saith he, is sine modo; so the time of beneficence is without limit.  
Ask you to whom? Not only to yourselves, he means that are members of the Church, but to men also out of the Church, and so for the present, enemies to God. See if that be not our saviours meaning: 
q Mat. 5.44.  Bless them that curse you: so I think will none do to God's Children, but enemies; not to their persons only, but to their cause, Pray for them that persecute you. These are sure Aliens, if not from profession, yet from the life and power of Piety. We have seen the duty, and the extent of it. No duty, say Papists; but matter of counsel, thus to love an enemy. It is well if it be so: yet no sin if it be omitted. Do it, thou hast more reward: omit it, thou hast no punishment. See whether, in likelihood, the Text will bear it. First, in one tenor run both prescripts; what should warrant to conceive one as matter of precept, the other only as matter of advice? Secondly, See that none render evil; see that ye follow good. Such special caveat he would not have given, had it been a matter left to our choice. Thirdly, None may render evil. Every one must follow good. Precepts bind all: so do not counsels: they are paucorum. Fourthly, See the purpose of our Saviour; and ye shall find it but this, to restore the Law to his full sense, wherein it had been scanted by the Pharisees. Belike then, the love of enemies was comprised in the Law: and therefore is no matter of evangelical counsel. Fiftly, Me thinks it a matter of necessity; in Charity to go 
r Luk 6.34, 35.  one step beyond Publicans and sinners. Except we reach this strain, to love even enemies, Publicans, Sinners, Heathens in Charity have equalled Christians. But leave them. The prescript is apparently touching matter of duty.  
It is, I confess, a Lesson harsh to flesh and blood, thus lovingly to require an enemies evil with goodness; but the more difficult it is to Nature, the more earnest should be our gracious endeavours: and I dare say, the more comfortable shall be the practice. And let me exhort all GOD'S people to strive for this perfection in their Charity. Excitements we have heard many; let this be added: The experience ourselves have had of God's bounty toward us, even while we were enemies unto God. Even 
s Rom. 5.8, 10.  when we were enemies, we were reconciled unto God by the death of his Son. He spared not his own Son, but gave him to die for us that were enemies unto him. To speak of his other inferior favours, in bearing our frowardness, and daily provocations, yea, 
t Lam. 3.23.  renewing his mercies upon us, which every morning were infinite: This only I say, If GOD so loved us, we ought also so to love one another.  
But where may the man be found amongst a thousand, that thus far proceeds in Charity? They are prime Christians in their own opinion, that ascend to saul's measure; I will do thee no more harm; and they have gone exceeding far, that have gotten so much power over their wrathful affections, that they break not out to retailing of wrongs. They are generally of opinion, this measure of Charity is as much as Angelical; not here to be attained while we carry about us flesh and blood; till in Heaven we be made like and equal to Angels. Now, I confess, in degree of loving, there will be imperfection, while we live in this World. Yet this, I am sure, may be obtained in this life; Charity may be perfect extensive; and except it be so, there is no truth of love in us.  
Let us be exhorted to endeavour it. To former Reasons add these:  
First, There is something in worst men and most malicious, that is amiable; and should draw not our beneficence only, but our loving affection: the Nature of man, endued perhaps with some special gifts, of Wit, Fortitude or the like: let these be cherished.  
Secondly, Consider, their possibility of returning to better state. Strange alterations we have read, and seen, God's grace to have made in many. Paul was taken out of heat of persecution, and became a Preacher of that truth, which before he persecuted; as Austin thinks by Stephen's Prayer as one mean. Si Sanctus STEPHANAS non sic orasset, Ecclesia PAULUM non haberet.  
Lastly, what ever the issue of our kindness is in them, to us we are sure it shall be comfortable: and no question find reward with God. 
u Psal. 35.13.  I wept, saith DAVID, and prayed, and fasted in their adversity; no benefit came to them in their amendment: but my Prayer shall turn into mine own bosom.   
VERS. 16. 
Rejoice evermore.  
WE have here two things; First, The act or duty, Rejoice. Secondly, The continuance of the duty, evermore.  
Of joy, we find four sorts, according to the several grounds and manners of rejoicing.  
First, joy Natural; arising from presence and fruition of something good to Nature; as health, strength, cheerfulness and the like.  
The second, they call secular or worldly joy; such as riseth from presence of things good according to the state and esteem of the World; such as David intimates, When 
x Psal. 4.7.  Corn and Wine and Oil are increased. As Esay, 
y Esay 9.3.  The joy of Harvest.  
The third is, as some call it, Criminal joy; which David taxeth in the wicked, as a mark of a hellish disposition; They 
z Pro. 2.14.  rejoice in doing evil; and as SALOMON; Delight in the frowardness of the wicked.  
The fourth is, that which is called holy or spiritual joy; in Paul's phrase, The 
a Rom. 14.17.  joy of the Holy Ghost. It differs from the former, in two things especially. First, In the ground or matter of rejoicing; which in spiritual joy, is the favour of God; and the fruits and pledges thereof, in pardon of sins, Sanctification, hope of Glory.  
Secondly, In the manner of rejoicing, in things natural or secular. (For sins are grief to the Spirit of God.) In these things there may be a kind of holy and spiritual rejoicing; as when we joy in them, not simply as good to Nature, and state of this life; but as pledges of God's favour, and furtherances of a better life. So were the Israelites commanded, to 
b levit. 23.40.  rejoice before the Lord, in all they put their hand unto. And had their annual Festivities, to procure and manifest their rejoicing in God's favour, testified even in temporal blessings.  
The Text must be understood of this holy and spiritual joy, which the same Apostle calls, 
c Philip. 4.4.  rejoicing in the Lord; that we have him gracious and good unto us, and testifying his favour by temporal or spiritual blessings.  
Quest. It is questioned here in great earnest by Interpreters, how joy so constant and uninterrupted is required of us: Is there not 
d Eccles. 3.4.  a time to mourn?  
Answ. The toil is much to assoil the doubt, amongst those that move it. This first they lay for ground: That the speech is directed only to GOD'S Children: this also may be added; to God's children demeaning themselves, as his children. That yielded, the answers are various. Always: that is to say, say some, in all States, adverse or prosperous; whatsoever condition God is pleased to place them in, they have constant cause of joy and rejoicing.  
There be that thus interpret; Rejoice evermore; Si non actu, saltem habitu. I must confess, 
Caietan.  that distinction in this c●se, is to me a riddle: except perhaps they would so be understood, that we should always have a disposition to rejoicing.  
A third thus, Rejoice evermore; that is, have always matter of rejoicing; so demean yourselves, that you may have continual joy of the holy Ghost, through sense and assurance of God's favour.  
Sure it is, God's children always have, or may have cause of rejoicing. The promise is, Their 
e joh. 16.22.  joy none shall take from them; to this end is the Comforter given, to abide with them for ever; amongst the plenty of fruits he brings with him, 
f Gal. 5.22.  joy hath not the meanest place.  
The constant causes of their joy, Bernard refers to these two heads. First, exhibita. Secondly, promissa.  
Things exhibited, and already given; 
Bernard.  as the writing of our names in God's Book of life; by so unchangeable a Decree, that it is as possible for God to cease to be God, as to alter his Decree of Election. To which add those other blessings appendent: pardon of sins in justification; the continual supply of his Spirit, to sanctify and renew us. These and the like, are blessings already exhibited; affecting Paul with joy no less than 
g Rom. 8.37, 38  triumphant in the midst of tribulation.  
Obser. If any say, The joy we speak of, ariseth from sense and assurance of our sharing in these blessings, which sense may 
h Psal. 51.12.  be lost.  
Answ. If lost, as I confess it may be, the fault is much what our own. Secondly, where sense fails, faith should make supply. Believing above, yea against sense, that 
i Psal. 73.1.  yet God is good to Israel, & to such as are of a clean heart. They are sound conclusions; Whom the Lord once loves, he ever loves: and his 
k Rom. 11.29.  gifts and calling are without repentance. God sometimes withdraws the sense of his favour, whether for chastisement; or for trial; or for prevention; always in love to his children. From David, for chastisement; yet 〈◊〉 love, and fatherly care, lest he should perish in his sin through impenitency: from job, for trial; yet in love, of purpose to justify his sincerity, against the imputation of mercenarinesse charged on him by the Devil. From Paul, for prevention; that he should not be 
l 2. Cor. 12.7.  puffed up through abundance of Heavenly Revelations.  
But if in things exhibited, perhaps our joy may fail us; yet in things promised, we have constant cause of rejoicing. The blessings promised, & not yet reached unto us, Hope especially hath eye unto; and that fills the heart with joy unspeakable and glorious, amids never so seeming causes of sorrow. Be it, that the Lord hath withdrawn the sense of his favour; yet hope there is, such as makes not ashamed, that he will yet lift up the Light of his countenance upon us. Be it, that he permits us in some particulars to fall; yet hope there is, that 
m Psal. 37.24.  he will put under his hand. Suppose we feel a rebellious nature, resisting against the power of God's Grace: Hope we have, built on God's promise, that a day shall come, when the whole body of sin shall be destroyed; and in the interim, that 
n Rom. 8.35.  nothing shall separate. In a word; against all evils that may assail us; three things there are, that we may with joy behold in the promise. First, protection. Secondly, restitution. Thirdly, deliverance. In defects of good things, and the small measures thereof; First, preservation. Secondly, growth. Thirdly, perfection of Grace and Glory.  
Doth the Lord permit us to temptation? His 
o 2. Cor. 12.9.  grace is sufficient to support us. Doth he suffer us to be overcome in temptation? Yet promiseth he restitution, by a new act of grace raising us: And at length, to set us out of the reach of all temptations.  
Enjoy we any good grace of God, though in never so weak measure? First, he assures us, that little is 
p 2. Cor. 1.22.  a pledge of more. Secondly, even that little, he will enable 
q reve. 3.8.  to get final victory. Thirdly, and to perfect it to the day of the Lord jesus: and after this life, to make us pure, as he is pure; perfect, as our heavenly Father is perfect. So many causes of constant joy, are there to all God's children.  
Where are they then, that charge on God's Spirit, such a depth of sorrow, and sadnesse-working in the hearts of his children? and for this draw back from entering Religious courses; because their joy, which as Epicures, they make their Idol, they think all lost; applying that proverbial scum taken up, I think amongst the cups of Germany, to God's Spirit; Spiritus Caluinianus est spiritus melancholicus. What do they less than blaspheme, while they thus speak? What? when God's Spirit promiseth 
r 1. Pet. 1.8.  joy unspeakable and glorious: when Christ tells us, of 
s joh. 16.22.  joy that shall never be taken away: PAUL, that as well joy, as holiness is the 
t Gal. 5.22.  fruit of the Spirit, shall we dare thus to speak?  
And is it no joy that God's children feel in pardon of sins, peace of Conscience, hope of glory? See them 
u Rom. 5.3.  joying in afflictions; triumphing in death; professing more 
x Psal. 4.7.  sweetness in experience of God's favour, than Epicures find in all pleasures the world can afford them.  
This I add more: A profane Epicures heart is never free from sorrow, either in sense, or expectation, or in the cause. Solomon said not for nothing, 
y Prou. 14.13.  In the midst of laughter the heart is heavy. Suddenly they are surprised with the 
z Dan. 5.6.  terrors of death, and judgement: or if they feel not, yet they fear: or if any have so put from him all sense, and fear of evil; so much the more cause of sorrow and lamentation hath he; because God hath hardened his heart, that he may destroy him.  
I say as DAVID. 
a Psal. 34.8.  Oh taste and see how gracious the Lord is; make experiment but a while, in holy & Religious courses; I am deceived, if thou change not thy mind, and say as SALOMON, Of all other laughter and joy, 
b Eccl 2.2.  it is madness. Sure it is, the joy of God's Spirit is not known but by experience; which made Paul say, 
c Phil. 4.7.  It passeth all understanding; none but he that feels it, knows the comfort of it. Something wicked men imagine thereof, partly by that they see in God's children, partly by sense of the contrary in themselves; which made BALAAM 
d Num. 23.10.  wish to die the death of the Righteous. But the thorough understanding of it, is not gotten but by experience. I beseech you seriously think of it, and let not Satan by this idle suggestion, deprive you of salvation. It is a true saying of that Ancient: Religio is lata, though not dissoluta: And as true, that by changing our courses, we lose not our joys, but exchange them; Transitory, fading, earthly joys, for 
e 1. Pet. 1.8.  joy unspeakable, glorious, and that fadeth not away.  
Or if this move not, think of him that said; A time will come when they must 
f Luk. 6.25.  wail and weep, that feared not before the Lord; and what job hath, The 
g job 20.5.  rejoicing of the Hypocrite is but short: they spend their days in wealth and jollity; and 
h job 21.13.  in a moment go down to Hell. What weeping and wailing shall there be amongst Epicures at the last day? when they shall see ABRAHAM, ISAAC, JACOB, and all the Prophets and righteous men 
i Luk. 13.28.  admitted into God's Kingdom, and themselves shut out of doors.  
Secondly, As it serves to animate God's children to continue their holy courses, attended with ineffable joy; so withal, to check, their needless framing of grief and perplexity to themselves; after a sort willingly putting from them that fruit of the Spirit, joy in the favour and free grace of God: That though the Lord hath done wonderful things for their souls; delivered them from power of darkness; mortified their corruptions; sanctified them by his Spirit; yet macerate their souls with sorrows, and pine away in perplexed fears of the wrath of God, from which they are delivered.  
What is it that should thus perplex a Child of God, truly fearing his Name, and desiring in all things to live honestly? Is it their past sins? they are no sooner repent, but they are forgiven; and so esteemed, as if they had never been committed. Is it their present imperfections? They are covered with the perfection of Christ's obedience. Is it the rebellion of their hearts? That issues not from them, but from 
k Rom. 7.20.  sin dwelling in them. Is it doubt of perseverance? That is founded, on how many pillars, that shall never be shaken? God's 
l john 10.29.  power and promise; Christ's merit and intercession: Gods Spirits virtue, and continual subministration. Is it afflictions? They 
m Rom. 8.28.  work to our good. Is it Death? 
n Heb. 2.14.  Christ hath overcome it. Is it judgement? It is 
o Rom. 8.33.  God that justifieth. Is it Damnation? There is none to them that are in Christ.  
To conclude, thou canst think of nothing that can be true cause of sorrow to thee, being in Christ; not walking after the flesh, but after the Spirit.  

p Psal. 43.5.  Why art thou then cast down, my soul? and why art thou so disquieted within me? Trust in the Lord, he is the help of thy countenance, and thy God. 
q Phil. 4.4.  Rejoice in the Lord always, and again I say, Rejoice. He is not thoroughly thankful for God's favours, whom they affect not unto rejoicing.  
And let that be a second point of notice from this Text; that God's favours ought to affect us even to rejoicing. So is the Precept. 
r Phil. 4.4.  Rejoice in the Lord always, again I say, Rejoice: he doubles the mandate, to show the necessity of the duty. The end of levitical Festivities was this:  
It is in truth the top of Thankfulness; arguing not only our sense of God's favour, but our right prising and valuation of his blessings. Who feels himself affected with joy, for a benefit of no esteem with him? And who, but a man conceiving some singular sweetness in the favours of God, can be affected with them unto rejoicing? Therefore the Lord sometimes permits us to sense of the want of them, that in the restoring we might find fuller comfort. 
Ber. in Cantic. Serm. 68  Sweetly said BERNARD, Placet cunctis securitas, sed ei magis qui timuit, lucunda omnibus lux, sed evadenti de potestate tenebrarum iucundior. Transsisse de morte ad vitam, vitae gratiam duplicat. It is his opinion; that though Angels in Heaven have their joy, in that God was pleased to preserve them in the state of Blessedness; yet more full is the joy of God's Children, the sons of men; that once fell from their happiness, and are again restored by the death of Christ.  
Lamentable is the coldness of our affections in enjoying the favours of God; that howsoever we can sometimes say, God a thank, yet even his prime favours, such as accompany Salvation, few are so far affected withal, as to rejoice in them; It were well we did not sometimes murmur against him, for the small measures of Grace bestowed on us. It seems little to us, to 
s Mark 9.24.  see our infidelity, and strive against it; though that argue the presence of Faith; except we obtain full victory against all doubtings. Little we think it, that we have a 
t Nehem. 1.11.  desire to fear God's Name; though even for that, Nehemiah lays claim to the promise of God, except we be quite rid of all security, and even servility in our fear. Little, that we have received a desire in all things to live honestly; though that, in Paul's acknowledgement, be the 
u Heb. 13.18.  mark of a good Conscience; except also our abilities to do good, be answerable to our will. Oh, Brethren, consider; These little gifts are great favours, if we consider our no merits at the Givers hands; yea, our deservings of the contrary. Be admonished to acknowledge them according to their worth; and to make even the lest testimonies of God's favour, occasions to thee of rejoicing. 
x Mat. 25.23.  He shall never be ruler over much, that is not faithful in his little. Never let him look for perfection, that rightly prizeth not the beginnings of Grace in his heart.  
But much more damnable is that discontentment at sundry prime blessings, tending to life and godliness, to be seen in our multitude. It was in Paul's esteem a chief Blessing granted unto jews, that to 
y Rom. 3.2.  them were committed the Oracles of God. A special favour God promiseth it to his Church; To 
z jer. 3.15.  give them Pastors after his own heart, to feed them with knowledge and understanding. Saith the Evangelist of it vouchsafed to ZABULON and NEPHTHALI; It is 
a Mat. 4.16.  as light to them that have long sitten in darkness, and in the shadow of death. O wretched Miscreants they, that cry out upon this blessing and favour of God; as of some great vengeance; and as Gadarens, prefer their swinish affections, and brutish pleasures, before the sacred Word of God, that should be to us, as to JEREMY, 
b Jer. 15.16.  The very joy and rejoicing of our hearts! Wonderful is God's patience in men's provocation; I should else wonder, that he had not long since sent upon us 
c Amos 8.11.  that famine in the Prophet; not of bread, and water, but of hearing the Word of God.  
Quest. Lastly, would any know how he may provide to have this holy joy always conversant with him?  
Answ. Three Graces of God there are especially available this way: First, Faith. Secondly, Hope. Thirdly, Constant Obedience. Faith gives us title to the promises: to Christ his Merits, Righteousness, Kingdom. If that fail us in the exercise, yet hope sustains the Soul; while it beholds the blessings in the promise certain, though not yet exhibited.  
Obedience, constant and uninterrupted, qualifies us after a sort, to receive the Promises; and as an evidence furthers us in expectation of the Blessings. Neither Faith, nor Hope are founded on our Obedience; but the exercise of both is furthered by Obedience; in such sort, that longer than thou hold'st on conscionably thy course of holy Obedience, thou canst neither be assured of God's Favour; nor on any sound evidence, except his Blessings promised. 
Bernard. de Verb. Apost. non est Regnum Dei, etc. ser. 2.  Sic fatui filii ADAM, & praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis? Nemo enim est qui gaudere non velit. Non stabit & non erit istud, quia sicut non est pax impijs, sic nec gaudere impijs. Non sic impij, non sic. Prius est justitiam, facere, inquirere pacem, & prosequi eam, & sic demum apprehendere gaudium, imò à gaudio comprehendi.   
VERS. 17. 
Pray continually.  
THis Precept and those that follow, are subordinate to the former, tending to procure and preserve that spiritual joy and rejoicing in the Lord, whereof before. In it are considerable, First, the duty, Pray. Secondly, the continuance of the duty, indefinenter. Let us inquire the sense. There were about the days of Constantine a kind of Heretics, called Euchitae; they had their name of praying, as you would say, The praying Heretics. Their Heresy was this, 
Augustin. ad Quodvult. Haer. 57  as appears in Augustine, Epiphanius, Theodoret, and others. All other exercises of Religion, and employments in callings ordinary, they held vain and frivolous: the whole of Man, they conceited to stand in Prayer: and therefore, what time they could spare from sleep, they spent in Prayer; vilifying, Sacraments, Preaching, every thing; upon this ground, saith Augustine, because our Saviour said, 
d Luk. 18.1.  Pray always, and the Apostle here, Pray without ceasing.  
Length of confutation were ill bestowed on an opinion so fantastical. This once we know; God's Precepts fight not, but are subordinate, and may, yea must be so sorted to their seasons, that none may exclude another. He that said, Pray continually; said also, 
c 2. Tim. 4.2.  Be instant in Preaching: frequent in Meditation: and to the people, Despise not prophesyings. 
f Ephes. 4.28.  Labour with your hands the thing that is good: he that walks otherwise, 
g 2. Thes. 3.11.  walks inordinately; violates that wholesome and holy Order, God hath established in his Church.  
Yea, see, how as other things, so these also of Religion, the Lord hath sorted to their seasons; insomuch that he blames the people 
h Nehem. 8.9.  for mourning, in a time when he called them to rejoicing. And that place in Solomon is known: He 
i Pro. 28.9,  that turneth his ear from hearing the Law, what ever his pretences are for other devotions, his very prayer shall be abominable.  
The Expositions here are various: First, Prayer, some made of three sorts; one, Mental only, standing in elevation of the thoughts and desires unto God: A second, Vocal; when by words we express the desires of our hearts: A third, as they called it, Vitalis: thus it is explained, A continued good life is a continued prayer; Semper orat, qui semper bona facit, saith the ordinary Gloss. Good works, are prayers virtually; because as prayers, so these are means to procure God's blessings. And as some sins are said to cry, as that, vox sanguinis & Sodomorum; so good works of God's Children have their voice, and importunate cry in the ears of the Lord: but the Apostle would apparently be understood of prayers, properly so called.  
Secondly, The desire hath with God the esteem of a Prayer; and if the desire be continual, the Prayer is continual, saith Augustine; the same Augustine in his Epistle to Proba, 
August. in Psal. 37.  Pray continually, that is, at all times, in all actions let thy desires continually join thy mind with God.  
Thirdly, Pray continually, that is, omit none of the set times and seasons of prayer, whether public or private. 
August. Haeres. 57  It is the soundest exposition, in Augustine's judgement,  nullo die intermittantur certa tempora orandi.  
Fourthly, Continually; that is, say some, frequently; so often as either occasions require, or other necessary employments permit: yea, redeem some time from other employments, to be spent in this high part of devotion.  
Fiftly, Without ceasing; that is, 
k Luk. 18.1.  without fainting; that though the Lord be not presently entreated, yet may we not so give over our suit, but labour to overcome him with importunity.  
Sixtly, Besides solemn and set prayers, first, there are, they say, certain ejaculations; as it were sudden darting out of our desires unto God. As Austin reports, the custom of the Egyptian Churches, Crebras quidem habere Orationes, sed eas tamen brevissimas, & raptim quodammodo iaculatas. In which kind, whose prayers may not be continual in Labour, Hearing, use of Sacraments, without any interruption of our intentions otherwise.  
In all this diversity of Expositions, there is no contrariety. Two of the latter I choose to insist on; that our prayers should be, First, frequent; and, Secondly, without fainting. Touching frequency: The practice of Saints commended to our imitation, is known. DANIEL 
l Dan. 6.10.  thrice a day. DAVID seven times a day: of Anna it is said, She served the Lord with fastings 
m Luk. 2.37.  and prayers night and day. Our Saviour often withdrew himself into the Mount, spending whole nights in prayer, beside his ordinary every dayes-devotion. Reasons how plentiful doth our own estate, considered with the Ordinance of God, afford us? Our wants are continual, as well in spiritual, as in temporal things: And God's Ordinance, we know to have tied the grant of all blessings, as they are blessings, to the condition 
n Matth. 7.7.  of prayer.  
Take view of some few particulars for instance. Be our strength of body never so great for labour; how soon can the Lord turn it into weakness? see 
o 1. King. 13.4.  jeroboam. Our wit and wisdom able to manage Kingdoms; how can the Lord in a moment turn it into brutish madness and folly? see 
p Dan. 4.33.  Nabucadnezzar. Our wealth never so abundant; if the Lord but blow upon it, how soon is it consumed? briefly, in greatest abundance of secular or natural blessings, how many causes have we of continual prayer? First, the virtue and power of all things depends on God's blessing: there is 
q Ezech. 4.16.  a staff of bread, which the Prophet speaks of: a nourishing virtue which the Lord must give to make it comfortable. A man may eat and 
r Hos. 4.10.  not feel satiety, or if satiety, yet not strength. Secondly, plenty of all good blessings easily vanisheth into abuse, and becomes fuel for corruption to feed upon; except the Lord be pleased to sanctify them unto us, Wit, Learning, Strength, Riches, or if there be any other good thing of Nature, Art, or Fortune, as they are termed, what do they but make us fit instruments of the Devil? except the Giver be pleased to give with the blessings, holy hearts to use them.  
For spiritual blessings, though what we enjoy be somewhat; yet, first, How great are our wants? Secondly, the use of Graces received may be interrupted. Thirdly, growth is required to perfection. Fourthly, Perseverance, though certain in God's promise, yet must be furthered by prayer. And if we consider other means that God hath sanctified, Hearing, Study, Sacraments, etc. all have their virtue and life, as it were, from prayer. PAUL plants, APOLLO waters, the 
s 1. Cor. 3.6.  increase is of GOD: there were many Auditors with Lydia; we read of no more that attended with profit, 
t Act. 16.14.  because her heart only the Lord opened.  
To say in a word; there are 
u 1. Tim. 2.1.  three sorts of Petitions, as Paul seems to distinguish them: there is no part of man's life, wherein one or all have not their place. The first he calls, Appreciations; prayers for blessings wanting. The second, Deprecations; prayers for removal of evils felt, or feared. Thirdly, Intercessions, prayers that we make in behalf of others. There is no day, or hour, or moment of life, that hath not necessary use of some one of these: Wantest thou wisdom? 
x jam. 1.5.  Ask it of God. Hast thou wisdom? Pray God to sanctify, increase, continue it. Art thou filled with good things? yet is there on earth no mecum bonum, but hath a mixture of evils to be deprecated. Hath God cleansed thee from secret sins? yet mayst thou deprecate 
y Psal. 19.13.  sins presumptuous. Feelest thou no temptation? thou hast cause to fear it, and to watch and pray, 
z Matth. 26.41  that thou enter not into it. Finally, suppose thyself perfect in all grace, set far from sense and fear of evil: How many weaklings are there in the body of Christ, that need aid of thy intercessions? How many elected, yet uncalled? How many under the Cross? feeble-minded, comfortless? etc. God's grace hath honoured us so far, as to make us 
a jam. 5.16.  Intercessors for our Brethren; Compassion must teach us to use that privilege for their benefit.  
Use. The duty we have seen: Let us see the use. Reproved here is the general neglect of Prayer and Invocation, thus peremptorily, as we see, commended to our continual and uncessant use. The Sinners we may range into their several ranks, according to the several causes whereout neglect of the duty issueth. First, are they that out of a godless and profane disposition, neglect this, as all other works of Religion; such as David describes unto us, with the brand of Atheists, 
b Psal. 14.4.  They have not called upon the Lord: swarms of such Atheists, every Congregation is full of; that have no other thought of God, or his dreadful Name, except to blaspheme it. What marvel, if all blessings of God turn unto them to curses? and the very means of salvation, become occasion of their greater hardness, and deeper condemnation?  
A second sort there are, not sticking to dispute against the necessity of this duty: and to oppose principles of Doctrine, against precepts of duty. So some writ of Maximus Tyrius, a Philosopher; that he thus reasoned desperately against this precept of the Holy Ghost. God's providence and appointments are immutable; prayer cannot alter them; what he intends to give, he will give, though we pray not. What he will not give, no importunity of prayer shall obtain. This devotion therefore utterly unnecessary.  
For answer, consider Gods ordinary providence, and the appointments thereof shall not out, but include second causes. And therein are disposed, not only what effects shallbe produced, but by what causes, and in what order they shall have their producement. His will and eternal appointment hath freely linked together, and subordinated the creatures to the execution of his purposes; so see we in the generation of the fruits of the earth, there is an ordinary concurrence of Stars influence, heat of Sun, distilling of Showers, etc. And this knitting together of second causes with the first, is so indissolvable in the purpose and appointment of God, that without them the effects ordinarily follow not: so must we conceive prayer for God's blessings to be, though no cause natural, yet a means appointed by the will of God, to obtain them. They err, that think his appointments absolute, without respect to second causes, as means of their accomplishment. 
Gregor. lib. 1. Dialog.  Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita, saith GREGORY, quatenus ad hoc electi ex labore perveniant; ut ipsi orando mercantur accipere, quod eis omnipotens Deus ante saecula disposuit dare. Neither pray we to alter God's disposition; but to obtain, what he hath disposed and ordered to be obtained by the prayers of his Saints.  
Besides this; In the significations of Gods secret will, from which we gather the order thereof, we have promises and precepts joined together; yea, nothing promised without a prescript of duty to obtain the promise; and that so required, that if the duty commanded be neglected, the blessing promised is not obtained. And shall we now say, Prayers are unnecessary, which by his precept we gather to be included in his secret appointments? God forbidden. The Saints we find, where they had greatest certainty of obtaining, most instant and fervent in praying. To Isaac was the promise of a blessed seed renewed; yet 
c Gen. 25.21.  prays he God instantly, to remove the barrenness of his wife REBECCA. To Elias God had revealed his purpose of sending rain, after so long drought in Israel; yet how 
d 1. Kin. 18.42.  buckles he himself in instance to obtain it? Nimirum sciebat, saith Gregory, that God so promiseth his blessings, that he will have them obtained by prayer. Wherefore also it is said; 
e jam. 4.2.  Ye have not, because ye ask not.  
There is a third sort; and they pressed with conscience of their own vileness and unworthiness, out of a nimium of humility, and a kind of mannerly profaneness, neglect the duty; who are we that we should dare press into God's presence, or presume to beg any blessing of him? Unworthy, I confess, we are all of so high a favour, if we respect ourselves. But if God have vouchsafed us this honour, to be his orators; and in his mercy demitted himself so low, as to afford us, base creatures, audience; let us take heed, lest this show of humility, as Paul calls it, make us guilty of unthankfulness or disobedience. Besides, our custom is not to present our prayers unto God in our own righteousness or worth: but in confidence of his 
f Dan. 9.18.  unspeakable mercy, and benignity; and though it be true, as Bernard hath it, great is our iniquity, yet greater, O Lord, is thy pious love and benignity. Lastly, for this cause hath the Lord provided us a Mediator, his own Son jesus; in whom he hath promised to be well pleased with our persons, and to accept our prayers.  
The last sort is of them, that for their weakness and coldness in prayers choose to omit it. They want words, they say to express their desires, etc.  
Ans. In prayer, the best Rhetoric is passionate 
g Rom. 8.26.  groans and sighs of the heart. It is well said of Austin, God respects not so much eloquence of words, as fervency of spirit: he bears with Solaecismes and barbarisms in our Petitions. Let us choose rather to violate Rules of Grammar and Rhetoric, than this so precise a Canon of the holy Ghost. Secondly, remember what hath often been taught; Better is weak performance, then whole omission: far safer to pray weakly, than not to pray at all. First, we know not how God may please to quicken our dull affections, in the proceed of our prayers. Secondly, and we know, 
h 1. john 2.1.  we have an Advocate with the Father, jesus Christ the Righteous, propitiating, as for other our sins, so for our weaknesses, and 
i reve. 8.3, 4.  imperfections in Prayer.  
Motives to this duty. First, our frequent and daily necessities: our lives never free from wants of good things; nor fears, or feelings of evil. Secondly, nothing 
k 1. Tim. 4.5.  sanctified to us, without this mean. Thirdly, 
l Rom. 8.26. Zach. 12.10.  assurance of Adoption, depends much on the frequent and delightful use of prayer. Fourthly, worthy encouragements we 
m 1. joh. 5.14.  have, promise of audience, in what we pray according to Gods will: Of 
n 1. King. 8.26, 34.  God's Spirit to help our infirmities: Of Christ's intercession, to present and commend ourselves unto his Father. Fiftly, the honour God hath vouchsafed us herein, should not a little move us. Considera, saith CHRYSOSTOME, quanta tibi est concessa foelicitas; quanta collata gloria, fabulari cum Deo; cum Christo miscere colloquia; optare quod velis, quod desideras postulare. And of frequency in prayer, thus  
It is next to be considered; that, In praying, the Lord requires not only frequency; but even unwearied opportunity; that though after long suit we obtain not, yet so we give not over; to this scope aims the Parable of the poor Widow, and unrighteous judge. Examples are frequent: 
o 2. Cor. 12.8, 9  PAUL prays thrice, that is, often, though at length all he obtains is, not deliverance, but sustentation. The 
p Mat. 15.25, 27.  woman of Canaan is not discouraged, neither with reasons, nor with reproaches. 
q Mark. 10.48.  The blind man checked for his clamorousness, cries with more instance. DAVID'S eyes fail with waiting, yet renews he his devotion. Moses after a sort forceth the Lord; insomuch, that he craves dismission, 
r Exod. 32.10.  Let me alone. Domine quis tenet te? saith a Father. Surely Moses his instance and importunity. JACOB wrestles with the Angel, and professeth his resolution, 
s Gen. 32.26.  not to let him go, until he bless him. That wrestling Hoshea seems to 
t Hosh. 12.4.  interpret of Prayer.  
This precept oppose we against that temptation, which sometimes Satan, sometimes our own weakness, suggests to make us weary of praying: because we presently obtain not, what we pray for. A temptatition frequent, and with many prevalent, to hinder instance in praying blessings most excellent, and necessary to salvation. I say, as Bernard; 
* Bernard. de Quadrages. ser. 5.  Though God delay his grant, yet let no man slightly esteem his prayers; for I tell you, he whom we pray unto, doth not lightly esteem them. This once we have assurance, that God will grant us, either what we pray for: or what he, in more wisdom, sees more expedient for us, if we faint not.  
To this end consider we, First, the causes, why our prayers have not present audience; they are some in ourselves ●●d manner of praying; some in the matter of our petitions: some in the Lord, that denies us audience.  
First, Sometimes our own indisposition to receive, causeth delay of the blessing. It may be, we are not humbled sufficiently, under conscience of our infirmity, and unworthiness: perhaps our coldness of affections is the impediment; we pray not with that feeling of wants, or fervency of desire that is convenient.  
Secondly, It may be the things we pray for, are such as God hath not absolutely promised; and perhaps foresees will be hurtful unto us. There be things which we may request, nimis ardenter, saith Austin, as temporalties. A discreet Father, Paruulo quaerenti panem, 
Bernard. quae supra.  libenter porrigit; quaerenti cultellum non consentit, BERNARD.  
Thirdly, Perhaps the Lord would hereby try our patience; or exercise our faith; or set a price upon his blessings; that by no means grow into mean esteem more often, then by easiness of obtaining.  
Secondly, it would be considered, that the Lord sometimes in bestowing his blessings at our request, deals by way of exchange and commutation. Denies he wealth? he gives contentment. Peace? he gives patience. Deliverance? he gives grace to support. 
Augustin. epist. 34.  Bonus Dominus qui non tribuit saepè quod volumus, ut quod malimus attribuat. God never denies the request of his Saints, made according to his Will; though he often delays the grant for causes forementioned. It is God's mercy to withhold what he sees in expedient for us to have; and to delay the grant, of what is not convenient for us, so soon to obtain: Nos quid oremus sicut oportet nescimus: 
Bernard. qua supra.  sed miseretur ille super ignorantiam nostram; & orationem benignè suscipiens, quod nobis aut omnino non est utile, aut non tam citò dari necesse est, minimè tribuit: oratio tamen infructuosa non erit.  
Means to prevent fainting in prayer. First, seriously consider, first, the misery of the want; secondly, as duly weigh the excellency and worth of the blessing prayed for. Suppose for instance it be pardon of sin, peace of Conscience.  
Secondly, Remember, how often the 
u job 33.14.  Lord hath called, and thou hast refused to hear: think not much, if he by delaying audience, chasten thy former rebellion, and turning the deaf ear to his call.  
Thirdly, To this add, meditation of thy no merits of the least blessing; thy deservings of the contrary: 
x Rom. 11.35.  Who hath given him first, and it shallbe recompensed him? Yea, who hath not by unthankfulness, and abuse of God's favours, wilfully stopped the fountain and current of the Lords beneficence towards him?   
VERS. 18. 
In every thing give thanks; for this is the will of God in Christ jesus, concerning you.  
A Second precept we have here, subordinate to preservation of spiritual joy. Wherein are three things considerable. First, the duty, Give thanks. Secondly, the extent of the duty; In every thing. Thirdly, the reason or inducement to the duty. For this is the Will of God in Christ.  
In all things; that is, say some, in all estates, adverse and prosperous; for all accidents, never so full of affliction, or calamity; as our vulgus: thank God they must for all, even for punishments, that come from him, as from an angry judge. And amongst Learned, it goes for current Divinity, without distinction: that for afflictions we must be thankful: for they work to our good. But why not then for our sins also, sith they also work after a sort to good, by the overruling power and providence of God? 
August. de cor. & great. cap. 9  All things work together for good: Vsque adeo omnia, saith AUSTIN, ut etiamsi qui eorum deviant & exorbitant, etiam hoc ipsum eis faciat proficere in bonum, quia humiliores redeunt atque doctiores.  
The old distinction must here be remembered. Afflictions, some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: punishments properly so called: they are such as proceed from God's wrath, and are inflicted in the Nature of Vengeances. May we think these matter of thankfulness? and not rather of trembling and humiliation?  
Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: chastisements, or fatherly corrections. They differ from the former, not so much in their matter; as First, in the Fountain. Secondly, Measure. Thirdly, end of inflicting and issue. They issue out of GOD'S love, and fatherly care, willing thereby to reclaim us. They have their 
y Esay 27.8.  temper and mitigation according to our strength. They tend to make partakers of the 
z Heb. 12.11.  quiet fruit of righteousness. In afflictions of this Nature, if we respect the use and fruit, there is cause of thankfulness.  
Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: preservatives against sin; as PAUL'S 
a 2. Cor. 12.7.  buffeting by Satan.  
Last are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: trials of faith; whether by Satan; as those of job: or by men that persecute for righteousness sake. In this last sort, we find great cause of thankfulness, and rejoicing. Paul calls his Cross, his 
b Phil. 1.7.  Grace: PETER and his fellows rejoice therein, as in 
c Acts 5.41.  a great dignity.  
The sum is: Afflictions simply considered, are no matter of thanksgiving; their use and fruit is a blessing of God; but that comes from them by accident only; is not wrought out of the Nature of misery.  
The extent of the duty is best measured, by comparing it with the former: what we may pray for; for that we must give thanks; and whatsoever is no fit matter of Prayer, is as unfit for thanksgiving. That we may pray for afflictions, I find not warranted unto any; nor by any practised; For 
d job 6.11.  what is our strength that we should endure?  
By which rule also, the profane guise of many is excluded; even for their sins, and thriving therein, profanely praising God, and giving thanks to him. The Thief for his Spoil; the Adulterer for his unclean Dalliance; the vain Gamester for his good Fortune. Gratitude, saith Bernard, is or should be pudica. Abominable to God is that thank, that ascribes to him the operation, of what he professeth to abhor, and threateneth to punish; as he doth all iniquity. The sense then thus conceive: Enjoying the blessings of God, be as careful to render thanks, as in the want thou wast instant in Prayer to obtain them. Let no favour of God, be it never so mean, be overpassed without thanksgiving. Amongst jews, were as many Thankes-offerings; as Offerings of expiation and atonement; to teach us, to be as thankful for blessings received, as in our wants we are importunate to obtain them. And hereto tended their solemn Festivities, as to one end, to testify their thankfulness, and rejoicing in God's Mercy, and the Blessings bestowed on them in temporal and spiritual things. The Saints of God were careful in this kind: in David, the man after Gods own heart, it is specially observable; his Psalms of thanksgiving double in number to those spent in Doctrine, History, or Petition.  
Motives here: First, The excellency of this service would be considered. First, Preferred by the 
e Psal. 50.23.  Lord before all Sacrifices. Secondly, Peculiar to Saints. Thirdly, The service of the life to come, when all other almost cease.  
Secondly, It is all we are able to render unto the Lord for all the benefits he hath done unto us: in a sense, 
f Psal. 116.12, 13.  all the Lord requires of us: how justly, judge by that no obligation of the Lord unto us; For 
g Rom. 11.35.  who hath given him first? We receive them, saith BERNARD, Dupliciter gratis; sine merito, sine labore nostro.  
Thirdly, unthankfulness, saith Bernard, is that ventus urens and exiccans, that dries up fluenta gratiae. For it, God is wont to deprive of his Blessings, and to turn them into Curses. Because 
h Rom. 1.21, 22  Gentiles were unthankful, the Lord infatuated their understanding. Or if the Blessings be continued, yet not in the Nature of blessings: but as occasions of hard-heartedness, 
i Rom. 2.5.  and preparatives to greater judgement. Thus of the duty; join thereto the extent of it: In every blessing of God. They are of three sorts. First, Natural, that tend to our being, or well-being in Nature. Secondly, Political, tending to our being, or well-being in civil society. Thirdly, Spiritual, serving to our being, or well-being in Grace. Every of these require their special thanksgiving. And in every of them must be considered, First, The blessings themselves. Secondly, The use. Thirdly, The continuance. Fourthly, The increase of the Blessings. That 
k Acts 17.28.  we live, move, have our being, is God's mercy towards us; that he gives us things necessary for sustenance of life, and hearts to use them, is his Blessing, not without thankfulness to be acknowledged. There be, saith Solomon, that have them in abundance, and yet 
l Prou. 5.13.  want hearts to take comfort of them. The habit of Faith, is God's Gift; the use of Faith, his Gift; the continuance, his Gift; the increase, his Gift; they fail in this duty, that pass by any of these without their special thanksgiving.  
sins contrary hereto. First, Ingratitude: the sin so detestable unto God, so odious, I say not to Saints only, but to all men. Ingratum dixeris, omnia dixeris, saith, Mimus Publianus. And if on any people it may be charged, most on us, to whom GOD hath been richest in bountiful bestowing of his Favours.  
Degrees of this sin, Ancients have thus noted.  
First, To pass by the Favours of GOD without notice-taking of them, at least in the Nature of Favours; in this degree who stands not culpable of Ingratitude before God? How 
m Lam. 3.23.  many mercies are with every morning renewed upon us? which through commonness, not only lose of their worth in our esteem, but their very notice and observation.  
Secondly, Not to requite or recompense the benefit to the bestower, according to opportunity: may some say, Can any recompense to the Lord his Kindness? Behold, our 
n Psal. 16.2.  well-doing extends not to him; and 
o job 22.3.  what is it to God that we are righteous? Yet are there certain duties, which he is pleased to interpret, after a sort, as thankful renderings, and retributions made to his bounty, as, when we use his gifts to the glory of the bestower. Secondly, To the comfort of his Children, whom he hath pleased to appoint receivers of his Tribute, and accepts things done to them, 
p Mat. 25.40.  as done to himself.  
Thirdly, To render evil for good. A high degree of Ingratitude. I could wish we could wash our hands of it. His Patience and Bountifulness how many abuse to licentiousness? his wonderful Mercy in the work of Redemption, how many make the greatest excitement to disobedience? 
q Deut. 32.6.  Do ye thus requite the Lord, O people, foolish and unwise?  
Fourthly, To diminish the worth of the Blessings; as Israelires 
r Psal. 106.24.  despised the good and pleasant Land: As many of our people, the great favours of God, in the seeds and beginnings of Grace.  
Fiftly, To account Blessing's Curses. Wonderful favour God vouchsafed to Israel in their deliverance from bondage in Egypt; and such as while they felt, they 
s Exod. 2.23.  cried after; yet no sooner appears the least danger, but they 
t Exod. 16.3.  esteem better, death in Egypt, than life in the Wilderness under God's protection. By Miracle GOD feeds them with Manna from Heaven; and while it is now, they admire it; incontinently they murmur at that pleasant meat, and the Flesh-pots and Garlic of Egypt seems better food. What a gracious blessing hath God bestowed on us in liberty of his worship, and plenty of his Word? But oh cursed unthankfulness of men, crying out of this blessing, as of some direful Curse, because it is crossing to their fleshly affections.  
Secondly, To this may be added formality in thankfulness; thanksgiving being usually no more but lip-labour; we can say God a thank; but he is a rare man, whose heart is affected with rejoicing in God's Mercy; and that feelingly acknowledgeth God's favour in his blessings. Or that diverts not the praise in part, to himself, as the 
u Luk. 18.11.  Pharisee; and is ready 
x Hab. 1.16.  to sacrifice to his Nets.  
That our hearts may be stirred up to this duty, take notice of these as means available.  
First, Consider our no Merits of any the Lords Mercies; yea, our deservings of the contrary. Who must not say, as JACOB, 
y Gen. 32.10.  Lord, I am less than the least of all thy Mercies, and loving kindnesses thou hast shown me? what were our Merits? except such, as Austin speaks of, Meritamala. See Paul and David from this ground, more than once exciting their hearts to thankfulness.  
Secondly, Meditate the misery of wanting the blessings enjoyed. Usually it is true, Carendo, magis quàm fruendo. The Lord for this cause is pleased to leave us many, as spectacles of his wrath; that seeing their misery we might be provoked to praise his Mercy: And sometimes to withdraw them from his own Children, that we might learn to set better price on them. 
z Psal. 32.1.  See David.  
Thirdly, Set ourselves apart to serious view of their excellency: there is none of them but have a secret worth in them. Make instance, Remission of sins.  
Fourthly, Consider the preferment God hath given us in his favours, above many of equal deserts with ourselves; which 
a Psal. 147.19, 20.  David thought no small motive to thanksgiving. See also Exodus 19 deuteronomy 5.3. Matthew 13.17.  
Fiftly, Amongst Gods own Children thou mayst perhaps find some, thy inferiors in the measures of Grace. I dare say there is no man, but may say, God hath in one kind or other made him a superior to his Brethren. Comparison with those behind us, as it restrains Envy, so provokes thankfulness.  
Sixtly, Stay not in the instrument, by which thou receivest Gods favours. But consider God's hand, reaching to thee whatsoever good things thou inoyest. And of the duty thus far.  
The reason pressing it followeth. For this is the will of God in Christ jesus towards you: that is, It is that the Lord by his Son Christ hath signified to be his will; and after a sort the whole, he requires of us for all the good things he hath done to our souls: other Expositions there are many, this seems most congruous. The observation made to the fourth Chapter and third Verse, here again offers itself: Thither I remit the Reader; wishing only we had all Wisdom to captivate our thoughts to the obedience of Christ; and not to allow disputes against the significations of Gods will; what the LORD speaks to joshuah, should, me thinks, be sufficient excitement to obedience. 
b Josh. 1.9.  Have not I commanded thee? It is that, I am sure, that forms our obedience to sincerity; and chief puts difference betwixt the integrity of God's Children and the formality of Hypocrites, and mercenary affection of Hirelings. Glorious things we find written of Formalists; and such, as for substance of the action, are scarce exceeded by the most upright in heart: Yet cannot find testimony given to any Hypocrite, that he made the Commandment his motive. If that were the ground of well-doing, how is it we find them so halting in their Obedience? how, that where is the same ground of doing, there is not like performance? He that said, Thou shalt not commit adultery, said also, Thou shalt not kill. He that said to JEHV, He should destroy BAAL, the Idol of ACHAB, signified also dislike of the Calves of JEROBOAM. If therefore he destroyed Baal, because the Lord so commanded: wherefore departs he not from the sin of jeroboam, which God had so severely punished by rooting out his posterity? It shall ever be the privilege of the upright in heart, to do what God willeth, therefore because he wills it.   
VERS. 19 
Quench not the Spirit.  
THe third Precept subordinate to preservation of Christian joy: where the question is usual, whether God's Spirit may possibly be quenched in the hearts of his Children: For resolution, I refer the Reader to what hath been largely treated by others; Amongst the rest to my reverend, and never-enough commended Colleague, Master Samuel Hieron of blessed memory; to whose elegancies and judicious resolution, I presume to add nothing, except perhaps distinctness of explication.  
The terms are thus explained: God's Spirit in Scripture hath a threefold notion, under that name comes, First, the person of the Spirit, the third in the blessed Trinity. Secondly, the gifts and gracious endowments of the Spirit. Thirdly, the 
c 1. Cor. 12.3.  motions of the Spirit. The gifts and motions of the holy Ghost are here understood.  
Quenching, in property of speech, belongs unto fire; whose heat and light when it is put out, it is said to be quenched. Thence it is translated, to signify the quelling or abolishing of the gifts and motions of the holy Ghost, whereof the Scripture notes two degrees. First, called by Paul the 
d Ephes. 4.30.  grieving of the holy Spirit of God, when by any our misdemeanour, or negligence, we cause him to abate the life and vigour of his operations in us. Secondly, the other is, the utter loss and abolishment of his gifts or excitements.  
His gifts are of three sorts; First, some tending to fit us to particular callings and functions; as were 
e 1. Cor. 12.4, 5.  those extraordinary in the Primitive Church; as that of Saul, 
f 1. Sam. 10.6.  his fortitude, wisdom, Kingly magnanimity fitting him to manage the affairs of his Kingdom, the possible loss of such gifts, saul's example gives testimony unto, 
g 1. Sam. 16.14  The Spirit of the Lord departed from SAUL.  
Secondly, There are gifts of other quality, tending after a sort to sanctification; as general Faith, remorse for Sin, joying in the Gospel, and whatsoever it is, that comes under that phrase of the Apostle, 
h Heb. 6.4, 5.  tasting the good Word of God, and powers of the World to come: The loss of these, or if there be any like dispositions, as we may call them, towards God's Kingdom, is not questioned. HYMENaeVS and ALEXANDER made 
i 1. Tim. 1.19.20  shipwreck of Faith; and some receiving the Word with joy, 
k Luk. 8.13.  in time of temptation go away.  
Thirdly, But the root and plenary habits of Faith, Hope, and Charity, the 
l Matth. 16.18.  Gates of Hell cannot prevail to overthrow.  
Howbeit here must be distinguished, First, the Gifts themselves. Secondly, the use of the gifts. Thirdly, the degrees and measures of them. The exercise and use of the gifts admit, though not utter loss, yet intermission. In the murder of Vrijah, in Bernard's judgement, 
* Bernard. de Natura & Dignitate amor. divin. cap. 6.  David lost not the gift, but left the exercise of Charity: Charitatis in eo facta est quaedam quasi separatio, non tamen abolitio: as in sleep, we lose not the faculty, but the use of sense; as a man in his drink, or overcarryed with violent passion, loseth not the faculty, but the use of Reason.  
Like think of the fervour of God's Spirit; the life and vigour of his operations admit their abatement. That made Paul remember Timothy, to 
m 2. Tim. 1.6.  stir up the gift that was in him. It should seem he perceived decay of wont fervour. The Angel of Ephesus left 
n Revel. 2.4.  his first love; not the habit, nor wholly the exercise was lost; but the vigour and heat of love that once showed in him, began to be abated. The sum is this: First, Habitus non amittitur. Secondly, Actus intermittitur. Thirdly, Gradus remittitur.  
Lastly, there are certain motions of God's Spirit, excitements perhaps, as we may term them, whereby he is pleased to direct, and provoke us to holy duties. It may be these are the voice, ISAY saith, we shall hear behind us, saying, 
o Isay 30.21.  This is the way, Walk ye in it. Not only GOD'S Chosen, but Castaways may hear it. Though I cannot think that auxilium excitans, so universal, that there is no particular of the sons of Adam, to whom it is not sometime vouchsafed: yet it is my persuasion, there are few in the Church of God, but feel secret suggestions of holiness, and excitements to Faith and Repentance. That compunction and remorse they are smitten withal, the vanishing flashes of goodness they feel, are the good motions of the Spirit of God; vouchsafed to Castaways, to make them more inexcusable, to aggravate their condemnation. Take instance in SAUL, 
p 1. Sam. 26.21  vowing to do DAVID no more harm, and relenting, as overcome with kindness.  
If of such motions the question be, whether they may be quenched: it is out of question they may be, and are in Castaways; would God not too often in GOD'S dearest Children.  
The whole amounts to this sum. First, gifts qualifying to particular callings. Secondly, disposing to sanctification may be lost. Thirdly, exercise of gifts habited may be intermitted. Fourthly, fervour of all gifts in measure abated. Fifthly, suggestions and particular motions repelled; though the habits of holiness are not utterly extinct in men truly regenerate.  
Quest. Of whether must the Text be understood?  
Answ. Of all; gifts of all sorts, issuing from the Spirit of God; the exercise of the gifts: fervour in exercise; particular motions coming from the holy Ghost: that the sense may be this: The gifts of God's Spirit, with all his holy motions and operations, must be by all means cherished in our hearts: All endeavour given, that the Graces we have received, may be preserved in their fullest fervour, without any the least abatement.  
Therefore Paul exhorts his Timothy, to 
q 2. Tim. 1.6.  stir up the gift in him; and to Ephesians permits not so much as to 
r Ephes. 4.30.  grieve the Spirit of God; to give him any occasion of withdrawing the livelihood and vigour of his operation in them.  
His reason, me thinks, is forcible; because by him, we are sealed to the day of Redemption; as Theophylact expounds; he is to us God's Character and mark, set on us, and seizing us for his own; assuring us thereby, that that day of judgement shall be to us no day of Wrath, but the day of plenary and full Redemption. q. d. As you desire to retain assurance of your deliverance from the wrath to come; that the Lord shall take notice of you for His, in the Day of that dreadful separation: so by all means cherish in you the gifts, and operations of his holy Spirit: It is the only evidence we have of our freedom from condemnation. If that move not, hear then the Apostles Paul and Peter thundering to awake us, out of our neglect of so great salvation.  
The loss of God's Spirit, the resisting of his motions; if it be but want of care to cherish his gifts and operations in us, to 
s Heb. 6.6. & 10.25, 26.  how fearful and hopeless estate doth it hazard us? In case of loss, the recovery for ever becomes impossible; No hope left, in that case, to be renewed to repentance; nor expectation of any thing from God, but sorest vengeance, and violent fire to devour. The 
t 2. Pet. 2.20.  last end of men so ungracious, becomes worse than their beginning.  
Let no weakling mistake in this Argument; as if the suppressing of every good motion, or the abatement of the Spirits fervour, or the interruption of his sensible operation in us, should cast us into this irrecoverable condition. The sin is fearful, and uncomfortable, to resist any his gracious suggestions; but the Apostle apparently speaks of a total loss, not only of the exercise, but of the gifts of the holy Ghost; to which he intimates, neglect to cherish them, may endanger us. The Precept hath been thus explained and proved.  
Sinners against it, are, First, Revolters from the grace of God; such as set themselves wilfully to quench, or by willing negligence, suffer the worthy gifts of God's Spirit to be extinct in them. A cursed generation of men and women; with whom when the Lord hath pleased to deal so graciously, as to give them sense of their misery in Nature, 
u Num. 23.10.  sight, as to BALAAM; it may be, taste also of the blessed state of his Children; yea after a sort, to 
x 2. Pet. 2.20.  wash them from their old sins, if not in affection, yet in practice; they turn back from the holy Commandment given unto them; either entangled in the world, as Demas: or besorted with pleasures, as those Epicure women; or as temporaries, deterred with afflictions. Oh miserable state of such men's souls, if they had hearts to consider it! of whom may it not be said, as Paul in another sense of voluptuous women; They 
y 1. Tim. 5.6.  are dead while they are alive; and as our Saviour, They 
z joh. 3.18.  are condemned already? For such, if for any, is that 
a Isai. 30.33.  Tophet prepared, the burning whereof is fire and much wood, which the breath of the Lord as a stream of brimstone kindleth, and for ever keeps burning.  
Secondly, To these are added, those that, as Stephen speaks of jews, always 
b Act. 7.51.  resist the holy Ghost, and labour to suppress the holy motions suggested by him. How oft do I persuade myself, the worst men under our ministery, hear that voice behind them, This is the way, walk ye in it? and as Agrippa, are 
c Act. 26.28.  almost persuaded to become Christians. But see the cursed unthankfulness of men, wilfully setting themselves to repel such motions: those sweet inspirements of Gods holy Spirit, they call, I would I might say, ignorantly, fits of melancholy; I am sure, profanely, qualms of devotion. And then, haste to their cursed company, and no less than abominable courses, to chase away those qualms of conscience. Oh wonderful mercy of God offered to such men's souls, had they grace to consider and accept it! How justly may the Lord say to them, as he speaks to Israel; 
d Hosh. 13.9.  Your destruction is of yourselves; and as to jerusalem, 
e Isai. 5.4.  What should he have done more that he hath not done? Teaching them by his Word, wakening them by his Rod, inviting them by his bounty, offering himself to them by his Spirit; whiles they desperately forsake their own mercy. The issues usual of such men are, First, that their hearts grow thereby more obdurate. Secondly, the life more brutish and abominable. Thirdly, else fall they into agonies of conscience, such as wherein they perish through everlasting despair.  
Thirdly, A third sort there are, and they are much amongst us; men that under pretence of discretion, and seeing more into the state of Religion then at first entrance they could see, abate of their fervour, and, as they now term it, violence of gracious affections; seeming to conceit, there may be a nimium of devotion; men may be overforward and zealous; A Sermon now and then doth well; every weeks hearing is not so necessary; study of Scriptures is good at leisure times, as it were for recreation; we be not Angels, but Men; and there is a reason in all things, even in religiousness, if men could hit on it. I confess there is a kind of devotion, wherein men may be too fervent; but that devotion is superstition; a kind of zeal whereof may be a nimium; but that is 
f Rom. 10.2.  zeal not according to knowledge: yet beware, I beseech you, you give not the Lord the least occasion to complain of you, as of the Angel of Ephesus, that you have left your first love: and take heed, this temperateness and discretion, as it is called, degenerate not into 
g Revel. 3.16.  lukewarmness, the worst temper, that can be, of our Religious affections. Fear to be noted of backsliding; Tremble to lose the least measure of God's gracious gifts; to abate any thing of the heat and fervour of sanctified affections. It is a step towards quenching, but to slake the fire of God's Spirit in our hearts.  
Means of cherishing and keeping in life, our spiritual gifts. First, exercise and employment. Secondly, 
h 1. Tim. 1.19.  Good Conscience and holy obedience; which while some neglect, they make shipwreck of faith. Thirdly, humility, in Bernard's judgement, is, conseruatrix virtutum. Fourthly, 
i Heb. 10.25.  Forsake not assemblies of Saints; neglect no means sanctified to work establishment.  
How may the motions of God's Spirit be distinguished from Diabolical delusions? Satanical suggestions are oft subtly contrived, cunningly coloured; that lying spirit sometimes dares counterfeit the Spirit of truth. Scarce ever was heretic so fantastical or impudent, but pretended guidance by the Spirit of God. Anabaptists, teaching to despise Authority, to vilify all other ordinances of God, pretend I know not what instincts and revelations from the Spirit of God. Montanus tells of a strange Paraclete, that inspired him; and guided to publish his damned errors.  
Means of discerning. First, Isai his watchword let it be our rule: 
k Isai. 8.20. Deut. 13.2, 3.  To the Law, and to the Testimony, if they speak not according to this word, it is evidence that there is no light in them.  
Secondly, The gift of Prophecy, as of miracles, is now ceased in the Church: God deals not now, as in former times, by extraordinary instinct or inspiration. His charge is, To 
l Revel. 22.11.  add nothing to the words of JOHN'S Prophecy, under pain of addition to be made to our plagues.  
Thirdly, If the matter of the suggestion be evil, either in the whole kind, or by circumstance; it is no Divine motion; but either a 
m jam. 1.14.  concupiscential fantasy, or a 
n job. 13 2.  Diabolical delusion.  
Fourthly, Ever be jealous of all motions, leading thee beyond thy calling, or measure of gifts. The rules are, 
o Rom. 12.6.  Sapere ad sobrietatem: and 
p Psal. 131.1.  not to meddle with things too high. It is glorious to exercise the ministery; but examine thy gifts. Excitements to enter that function without gifts, thou mayest well think are but suggestions of pride.   
VERS. 20. 
Despise not prophesyings.  
THe duty he prescribed, tends in the holy practice of it, to preserve the life and vigour of God's Spirit in us. The sense conceive thus:  
Of Prophecy we find two sorts. First, Extraordinary, that stood partly in foretelling things to come, by immediate revelation; partly, in interpreting Scriptures, with unerring spirit: In regard of which function, those whom the Lord extraordinarily stirred up in the old Testament, some also in the New, were called Prophets. Of which sort if now were any, they ought to have their extraordinary respect. There are, I know, that arrogate such a lumen Propheticum; and reckon it amongst the marks of their Church. But if 
q reve. 22.18.  nothing may be added to the Prophecy of john's Book, it should seem the Lord hath therein fully revealed, whatsoever is necessary to be known touching state of the Church, to the end of the world; and than what needs a new light of Prophecy?  
Secondly, Another ordinary; intimated by the Apostle; with whom, to Prophecy in this kind, is 
r 1. Cor. 14.2.  to speak unto men to Edification, Exhortation, Comfort. In our usual language, we call it Preaching. Therefore termed by PAUL Prophesying, perhaps, because the matter of preaching in those days, was the Scriptures in MOSES and Prophets; in opening and applying whereof the servants of God were then conversant. And of such prophesyings would Paul be understood.  
His prescript in respect of preaching is, not to despise it. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reverence and esteem; most conscionable attendance due to this ordinance of God. In pressing that duty I have been forestalled by the pains of my reverend Symmysta, whom I have erst named honoris causa, and cannot sine planctu remember: Only so much as circumstances may occasion further to notice, I insist on. Call to mind with me the commendation given by the Apostle to this people; how he professeth undoubtful persuasion of their election, in regard of their rich measure of faith, patience, sanctity, become famous through the world; exemplary to neighbour Churches, and how to this people, so every way gracious beyond comparison, he presseth necessity of attending to prophecy; the note thus kindly floweth.  
What ever our measures of Grace may be, how rich soever we be in faith and charity, our duty still is to attend to preaching. DAVID, a man of Prophetical gifts and spirit, 
s Psal. 84.2.  yet longs after God's presence in the Tabernacle; persuaded in all likelihood, that though the Lord might work mightily in his heart by his private Meditations, when not contempt, but necessity detained him from the Congregation; Yet that viva vox of the Prophets, had in it aliquid latentis energiae. MARRY, long after her conversion, 
t Luk. 10.39, 41.  sits at our saviours feet, to hear the gracious words proceeded from his mouth: Where Martha her sister receives her check, for not attending this unum necessarium. Take view of the uses it hath to men most enlightened and sanctified, it will appear without controversy.  
First, Consider, that howsoever in our first conversion, corruption of nature receives the death-wound by this sword of the Spirit; yet still remains there aliquid amputandum, something to be cut off and mortified. We err, saith Bernard, 
Bernard. super Cantic. ser. 58.  how much soever we have profited in mortification, if we think our sins quite dead, and not rather suppressed. Velis nolis, habitabit intra fines tuos jebusaeus; subiugari potest, sed non exterminari. The Apostle complains him heavily of 
u Rom. 7.20.  sin dwelling in him: ever fight, sometimes prevailing against grace. And though it be true, our private helps of Fasting, Prayer, Divine Meditation, etc. are of some force to abate the fury of Concupiscence; yet in mortifying corruption, this lively 
x Heb. 4.12.  twoedged sword of the Spirit, the Word of God in the mouths of his Ministers, hath the pre-eminence of efficacy.  
Secondly, Even to discovery of sins after greatest renovation it hath also necessary use. The 
y jere. 17.9.  heart of man is deceitful above all things, who can know it? There are secret corners therein many, wherein wickedness lies lurking. 
z Psal. 19.12.  Who can tell how oft he offendeth? Oh cleanse me, saith DAVID, from my secret, from my unknown sins. If this were true of David, a man of so excellent spirit, such a diligent examiner of his heart upon his bed; who of us may say, he sees every corrupt propension of his heart, and needs not daily profit in knowledge and discovery of his corruptions? whereto though private looking into the 
a jam. 1.25.  perfect law of liberty, be much available; yet the lively 
b 1. Cor. 14.25.  discoverer is Prophecy, that is it that unbowels corruption, and best displays the hidden nakedness of the old Adam.  
Thirdly, How many are the errors and step aside of the most sanctified by actual sins? In 
c james 3.2.  many things we sin all. Fac ut non corruerim, said HIEROME, 
Hieron.  Certè offendi, & none in uno, sed in pluribus. God hath indeed sanctified afflictions, to this end, to reduce us from our wander: and hath given us every one into our bosoms, Conscience, to be a remembrancer of our doings amiss; yet neither crosses, nor conscience, have power comparable with preaching, to procure our revocation. So many uses hath it to God's children in respect of the remanents of corruption. See if not as many for behoof of grace received.  
As first for establishment and confirmation of our gracious estate. For alas, whose heart doth not tell him his own infirmities? Whose faith so constant, as admits no wavering? or resolutions so firm, that sometime flagger not? Or holy practice so stable, that admits no interruption? And though God hath bound himself by covenant to 
d 1. Cor. 1.8.  to confirm us blameless unto the end; And his free 
e Psal. 51.12.  Spirit be the principal stablisher of us in grace; yet his mean and instrument is this of Prophecy especially. That was the reason, Apostles, where they had planted Churches, returned in person, 
f Act. 14.22.  to confirm the Disciples hearts; not resting contented to deal by letters.  
Secondly, Besides, though the Spirit of sanctification cannot quite be extinguished in the hearts of God's children, yet may the livelihood and vigour of his operations be abated. The Apostle was persuaded of Hebrews, such things 
g Heb. 5.9.  as accompanied salvation; yet complains of dullness, grown upon them in hearing. And that Timothy, to whom he gives so excellent commendation, yet had need of a remembrancer 
h 2. Tim. 1.6.  to stir up his gift. Reading hath his force this way; yet the quickener indeed is the lively voice of a Preacher.  
Thirdly, Certain abatements of the measures of Grace there are, incident into the most sanctified; abatements, I mean, of the very habit of Grace. The Angel of Ephesus left his 
i Revel. 2 4.  first love; we also admit our decay and declinations. For this end hath God ordained the Ministry, Not only for gathering of the Saints, but for 
k Ephes. 4.12.  repair of those breaches, tentation hath made upon his Church.  
Fourthly, If these Reasons persuade not sufficiently necessity of this Ordinance, for the best and most sanctified; yet I presume the Heresy of Perfectists is far from us. No man may say, he hath attained perfection; when so 
l Philip. 3.13.  great an Apostle professedly disclaims it. In the easiest part of Christianity, that stands in knowledge and understanding, who dare claim perfection? when David after so long daily study of the Law of GOD, professeth to 
m Psal. 19.18.  see wonders past his comprehension; and Paul proclaims of all men, himself not excepted, they know 
n 1. Cor. 13.9.  but in part. In matter of practice, how far shorter come we? when the most we dare profess is, that 
o Rom. 17.18.  to will is present with us. Fayne we would trust 
p 1. Pet. 1.13.  perfectly on the Grace of God; but our incredulous hearts, withholden by Satan, permit it not. Fain cast off the sin 
q Heb. 12.1.  that hangeth on fast, and presseth down sore, that we might run with joy the race that is set before us: but such a mass of corruption we feel clogging us, that we can scarce hold on a Snails pace to the Kingdom of Heaven. So then, whether we respect the sin that dwells in us, or the Grace we have received; we see there is necessary, continual attendance to prophecy, even for the greatest amongst the Saints of God, First, for discovery of secret and unknown sins. Secondly, For increase of Mortification. Thirdly, For Revocation and renewing our Repentance after our falls.  
And in Grace. First, That our weakness may be confirmed. Secondly, Our dullness excited. Thirdly, Our decays repaired. Fourthly, Our wants supplied, till we become perfect men in Christ jesus. whereto this the help most available, 
r Ephes. 4.11, 12, 13.  PAUL and 
s 1. Pet. 2 2.  PETER being witnesses.  
Opposite to this Doctrine and Duty, we find sundry ranks of men.  
First, Anabaptists, and such like fantastical Enthusiasts; that pretending, I know not what familiarity with the Spirit of God, and trusting to his immediate inspirations, vilify Preaching, Reading, Prayer, Sacraments, all parts of the ministery.  
Object. The Scripture read or preached, is a dead Letter, Inky Divinity. Sacraments, empty Pageants, and representations of the death of Christ, without likelihood. The Spirit is he that quickeneth.  
Answ. Freely we confess, the actual efficacy of Word and Sacraments, to depend upon the operation of the Spirit of God: they are all to us dead and lifeless, except he be pleased graciously to work with them; what else should be the reason, that where the same Word is preached, with like power of the Minister, it is in some hearers powerful to convert and comfort; in others hath no efficacy at all? But, LYDIAS heart 
t Acts 16.14.  God's Spirit opened to attend; the rest attend not, because he opens not. Yet, First, hath it by God's Ordinance a fitness to work 
u 1. Thess. 2.13.  mightily; it is lively and 
x Heb. 4.12.  mighty in operation. As 
y Ier 2●. 9.  the Hammer that breaks the stone; and no less than fire, operative. Secondly, Yea, ordinarily the Spirit works not, but by this instrument; wherefore Paul sticks not to call Ministers, Cooperarios 
z 1 Cor. 3.9.  Dei, and we are said to 
a 1. Tim. 4.16.  save them that hear us. Thirdly, And what should be the reason, the Lord in the Covenant is pleased to join together his Spirit 
b Esay 59.21.  and his Word? Save only to signify, that the ordinary operations of his Spirit are 
c See Acts 10.44. Gal 3.2.  by this instrument. And howsoever he may be pleased sometimes to work above his order: yet not at all on such as despise this Ordinance. So that, what ever pretences they make of the Spirit, who despise Prophecy, it is not the Spirit of GOD whereby they are inspired; but the Spirit of the World, by which they are deluded.  
Secondly, Our people also we see seduced, though not with the spirit of Enthusiasts, yet with a profane and desperate spirit. And their resolution is, to leave all to the Lords disposing; he that made them, let him save them; they, without the means, even where GOD vouchsafeth them, expect Salvation; how else were their Fathers saved?  
Answ. How was 
d Deut. 9.9.  MOSES and 
e 1. King. 19.8.  ELIAS preserved without food, forty days & forty nights? It was by an extraordinary work of God's Power, showing himself able to work without, and above means. And so, it may be God dealt with his Children, living in times of Popish darkness; he wrought above his ordinary. But should we not think him mad, that expecting extraordinary preservation without food, after the example of Moses and Elias, would attempt a Fast so extraordinary? Like think here. This once we know for truth; where God gives means ordinary for Salvation, he violates 
f Act. 8.29. & 9.6, 11.  not his order. They tempt God to their own destruction, that neglecting the means, expect a work extraordinary in their Salvation.  
Thirdly, There is yet a third sort, and they are much amongst us: so profane and godless, that they stick not to blaspheme this sacred Ordinance of God; and therefore to contemn it, because it is, they say, occasion of dissension and strife; and none worse than they, that run after Sermons. Oh, I beseech you, Brethren, tremble at such Blasphemies, as to think the Word of God, the Gospel of Peace; the Word of God, so pure, that thereby we 
g john 17.17.  are sanctified, should of it own Nature, breed either Discord, or Disobedience; the Nature of it is, to meeken savage affections; and it is 
h 2. Cor. 10.5.  mighty through God to subdue every vile thought to the obedience of Christ. And where it takes place in hearts of men, None are more either 
i james 3.17.  pure, or peaceable.  
It is true, there follow it often strifes and dissensions, where it is powerfully taught: but where is the Reason? In the Nature of the Word? or was ever any heard exhorting to discords, or profaneness? The Cause, are the turbulent spirits, and profane hearts, and Hypocrisy of Hearers. When Paul came to Ephesus to preach the Gospel, All the 
k Act. 19.25, 29  City was in an uproar; but was the fault in the Apostles preaching? Or rather in the people's superstition, and cursed Covetousness.  
And though it be true, there are that make Religion itself▪ Cloak for Villainy; shall God's Ordinance be bl●●●●d, that condemns Hypocrisy? Rather the devilish dissembling of men, that m●king show of godliness, 
l 2. Tim. 3.5.  deny the power there 〈◊〉 their lives.  
Fourthly, To these succeed, such as having received some glimmering Light of the Truth, and perhaps some dispositions towards Sanctification, begin presently to vilify this Ordinance in judgement, and practice: necessary, they say, it is to work conversion; not so, for increase or confirmation. Therefore forsake they the Assemblies, and are betaken to their private Meditations and devotions.  
And yet said PAUL, 
m 1 Cor. 14.22.  Prophecy is for them that believe; and the Ministry ordained, not only to gather the Church, but to build it 
n Ephes. 4.12, 13.  to perfection; and whoso forsakes 
o Heb. 10.25, 26.  the Assemblies, let him beware he prove not an Apostate. Grievous have been the falls of many by this occasion; such as a man may tremble to think of; and let their harms be our warnings.  
Lastly, if for men of best gifts it be so necessary, how much more for Novices, Weaklings, Aliens? If a people so eminent, and eximious in Faith, and Sanctity, may not neglect Prophecy; how should the ignorant, and unsanctified depend on it, that they may partake the lively power thereof to Salvation? Such Idiots wonder at men of knowledge, they are frequent in hearing. The saying is, Scientia non habet inimicum nisi ignorantem. In experience, the more ignorant and graceless, the more contemptuous towards preaching; poor souls, that see not, how miserable and bitter a thing it is, to live in state 
p 2. Thes. 1.8.  of ignorance and disobedience! The Lord in mercy give them eyes to see, hearts to use means to 
q 2. Tim. 2.26.  come out of the snare of the Devil.  
To close up all, let me add a reason or two, to set edge on the exhortation. First, consider how the contempt of this ordinance, makes all other our service of God abominable; yea, curseth all other means unto us: Whoso turneth his ear from hearing the Law, 
r Pro. 28.9.  even his prayer shall be abominable. Secondly, let not that censure passed by our Saviour upon Contemners, be forgotten; equalling this sin with the crying sins of Sodom, and protesting, that the damnation of 
s Matth. 10.15.  Sodomites shall be more tolerable, then that of desperate contemners. Thirdly, remember that sweet reason of Saint james, exhorting to receive the Word with meekness; It is 
t jam. 1.21.  able, he saith, to save your souls. I add more out of Paul, it is 
u Rom. 10.14.  necessary to the saving of your souls; so necessary, that without it, none are ordinarily saved.   
VERS. 21. 
Prove all things; hold fast that which is good.  
THe former Precept enjoined diligence in hearing: here are prescribed, First, discretion in judging. Secondly, constancy in retaining what upon trial shall be found currant.  
Prove all things. The question here is, whom this Prescript concerns; 
Bellarm. de Laicis, lib. 3. cap. 21.  there be that limit it to Bishops and Pastors of the Church: and such only, as they shall for that purpose associate to themselves. We may not think this Prescript extended to Laics, as if the Apostle would permit to every Cobbler, trial and examination of his Pastor's doctrine.  
Truth is, God hath not made the people umpires of our doctrine; nor given them supreme arbitrement of our gifts or teaching; their 
x Rom. 10.17.  faith comes by hearing, and what ever knowledge they have, they have by the ministery. It is their saucy arrogancy, that assume power determinative; and take liberty in conventicles, of themselves to pass sentence definitive of Truth, or falsehood in their Pastor's doctrine. A course more Christian were, in matters of doubt to crave clearer evidence of the Minister; at least to advise with other more judicious of that calling, that still 
y 1. Cor. 14.32.  the spirits of Prophets might be subject to Prophets.  
Howbeit, they encroach too far upon the people's liberty, that deny them all power of examination; which circumstances of this Text, and other passages of Scripture clearly afford them. For, first, to whom belong those other Prescripts of praying, and praising God, of attending to prophecy? belong not these to the people? how then may we imagine, this Prescript only cut off from the rest, and limited to Pastors of the Church? Secondly, speaks john to Pastors only, when he commands to 
z 1. Ioh 4.1.  try the Spirits whether they be of God? Thirdly, the Nobles of Beraea are 
a Act. 17.11.  commended for this prudence. Fourthly, Paul prayeth for this grace amongst others to the people, that they may be 
b Phil. ●. 9, 10.  able to discern the things that differ. Vainly is the ability desired, if there be no liberty permitted to use it. Think it therefore spoken to you also the people of God; and thence learn,  
Unto diligence in hearing to add prudence in discerning; so john also advised, not to believe every spirit, 
c 1. joh. 4.1.  but to try the spirits if they be of God: wherefore to Jews the Lord prescribed 
d Deut. 13.2, 3.18.2, 22.  rules to judge Prophets by, and caused his Word to be written, to be the Canon and measure of all, that under pretence of truth, is delivered to the Church of God.  
Necessity of the duty Scriptures press by Reasons. First, showing us the common lot of the Church to be 
e 2. Pet. 2.1. 1. joh. 4.1.  pestered with false teachers. By jeremy the Lord complains him of false prophets, 
f Jer. 23.16.  that published the visions of their own brain; by Micah, of some 
g Mic. 2.11.  walking in the spirit, but lying falsely. PAUL, of false apostles, deceitful workers, transforming themselves into the Apostles of Christ. Saint john, of Antichrists, many petty Antichrists, even then gone out into the world. In aftertimes, flowed into the Church, a stream of Heretics; All Ages groaned under the burden of them; till at length rose up that grand Antichrist, framing us a faith, made up of nothing, but fragments and scraps of ancient Heresies. And have not our own eyes seen sprung up, perverse men teaching perverse things? I would I might not say perverting the faith of some; through want of prudence here prescribed, and skill to try the Spirits. Saint Paul gives reason of that provident, whether appointment, or permission of God; that the approved amongst us may be known. Saint Austin observed another benefit hence ensuing, 
August. de Genesi cont. Manich.  would God it had place amongst us:  cum insultant nobis, & interrogant nos ea quae nescimus, vel sic excutiamus pigritiam, & divinas Scripturas nosse cupiamus: however, this prudence it should force upon us, to consider our steps, and not, as the Fool in SALOMON, to give credence to every thing, published under the name of Truth.  
Secondly, Even the most holy and most upright in heart, are but in part enlightened; that though it may be supposed they would not wittingly miss-lead us, yet through remains of ignorance, the mother of error, they may taint our judgements, and 
h 2. Cor. 11.3.  corrupt our minds from the simplicity of the Gospel. Prophets and Apostles only excepted, there scarce ever was Teacher in the Church, so venerable for learning or sanctity, but had his errors, as naeves, observed in him. Saint Augustine, reckoned the most judicious amongst the Ancients, hath his errors observed, both in judgement and practice, his mistake it was, that Christ pressing necessity of eating his flesh, and drinking his blood, intended the Sacramental eating; thence grew his error, of Infant's admittance to the Sacrament of the Supper: and how devoutly prayed he for his Mother Monica deceased? Cyprian, a blessed Martyr, yet held a nullity of Heretics baptism, maintained stiffly rebaptisation. Saint Hieromes learning, who reads him, but admires! yet how contemptuously speaks he of the Marriage bed? how dotes he on the merit of Virginity? To say in a word: Saint Augustine freely confesseth his errors and frailty; his second thoughts wiser, uttered his retractations; his conscience of weakness permitteth to his Reader, liberty of judgement. It will ever be true, 
i Rom. 3.4.  Every man is a Liar: Ever the privilege of Apostles and Prophets, to be guided by an infallible and unerring Spirit. Let no man's learning or sanctity so far forestall us, as without trial to admit whatsoever he speaks, therefore because he speaks it.  
Thirdly, It is a rule in the Apostle, Our Faith may not rest on men, but on the Lord's authority: the prime object of Faith, is, Veritas prima; and whoso hath no other ground to rest on in believing, save the authority of men, hath no faith, but merely human.  
We have heard the duty and necessity of it, the limits and cautions in performance are these: First, that principles must rather be maintained, then examined or disputed; there are truths clear and evident by their own light; of which it were madness to make inquiry: Qui credente mundo, ipse non credit, 
Augustin. de Civitat. Dei.  magnum est ipse prodigium. In God's Church gathered by the doctrine of the Scriptures, to examine whether Scriptures be the Word of God, what were it, but to question principles? and to make ourselves prodigious in absurdity. And when we feel sensibly the effects of sin original, who but a Monster, as Pelagius, would question Nature's depravation? Secondly, presume not to search beyond revelations; Paul's rule is, 
k Rom. 12.4.  to be wise to sobriety; MOSES conclusion, 
l Deut. 29.29.  that only things revealed belong to us: that made PAUL 
m Rom. 11.33.  admire, what he was not able to comprehend; whose prudent humility, if it were entertained, would put end to most Arminian and Vorstian conceits. These and like cautions observed, the people are permitted, yea enjoined to examine what is doctrinally propounded to them.  
Use 1 So that they of Rome apparently usurp authority, more than the Lord ever granted to any Church ordinary; requiring of the people caecam fidem; and after determination of the Church once passed definitively, allowing no examination of whatsoever they propound to be believed, or obeyed: wherein, see if they arrogate not more than ever did Apostles or Prophets: yea, or the 
n joh. 5.39.  Arch-Shepherd of our souls. ISAY calls the people 
o Isai. 8.20.  to the Law and Testimony. Saint Peter commends their prudent 
p 2. Pet. 1.19.  attendance to the word of Prophets; our Saviour permits himself and his doctrine 
q joh. 5.39.  to trial by Scriptures: This is the prerogative of the Church of Rome only, as was that of Pythagoras, to be believed upon their bare word, Dixit Ecclesia, and there must all inquiries of God's people rest. A man would wonder else, to see so many prodigies of Error go currant amongst the people, so utterly against Scripture and common sense. They are wise in their generation, forestall the minds of the people with that prejudice; it is unlawful to dispute the determinate conclusions of the Church: Laying that also for a ground, that they are the only true Church of God upon earth, what marvel if incestuous Marriages, murder of Princes, or if there be any other Monster of opinion, or practice contrary to wholesome doctrine, which is according to Godliness, pass currant with the people, in esteem, legitimate?  
No less defective in this duty are our credulous multitude, Use 2 hand over head admitting, whatever by their teachers is propounded unto them; forsooth, their guides shall answer for them, if haply they miss-lead them. But have they not heard Ezechiels' proclamation; the blood of them that perish by default of the Watchman, God shall require at his hands; 
r Ezech. 3.18.  yet die the people in their sins? and that of our Saviour, When the blind leads the blind, blind Pastor, blind People, not 
s Matt. 15.14.  the Guide only, but the people fall into the pit.  
Another sort there are: And they overcarried with reverence Use 3 of some men's persons and gifts, in matters of Faith, and justest scruples of conscience, content themselves with naked judgement of them, whose persons they have in admiration: a Rule currant they think it for judgement and conscience, that thus thinks such a reverend Minister: thus therefore they believe and practise. In matter of ceremony, I am sure the bare opinion of some Ministers, to whom our irregulars have enclosed sincerity, out-faceth Authority; and bears down Reason, without reason afore it. Alas that reasonable men should be so unreasonable, and pretended conscience so blind, as to warrant itself upon the erroneous judgement of men; and that Sic dicit homo, should sway us in these things without, or against, Sic dicit Dominus.  
Our wisdom it shall be, to make use of the liberty God hath given us, that we err not by too much credulity; nor reject Truth, through overmuch prejudice and stiffness in opinion.  
The rule of trial demanded, Papists assign us the Church's determinations. But, First, if they also be subject to trials, as we see by our 
t Matth. 5.27. & 15.4, 5.  saviours practice, how may we think them the rule and measure of Truth? Regula is not regulatum. Secondly, if councils be not privileged from possible errors, and have erred de facto, as Divines have fully evidenced: how may we think their sentence authentic, and so self-credible, as thither ultimately to resolve our faith?  
What then may more safely be made our rule, then that which Peter calls, the 
u 2. Pet. 1.19.  most sure word of Prophets? so was 
x job. 5.39.  Christ's Precept, so 
y Act. 17.11.  Beraeans practice, so Constantine at the Council of Nice, will have all other preiudices and authorities set apart, and calls for that Codex Dei, to be the umpire of all their controversies. I enter not the question, who shall be the Interpreter: The Scripture, I know, as it came not from a private spirit, so is 
z 2. Pet. 1.20, 21  not of any private interpretation. Itself is Text and Gloss; in matters necessary, opening it own obscurities. These few rules only collected thence, I commend to GOD'S people to guide their examinations.  
First, God's aim in our salvation is the 
a Ephes. 1.12.  glory of his rich Grace; the 
b Rom. 3.27.  abasing of man's pride. In the course of salvation, what doctrine crosseth those ends, doubtless is not of God.  
Secondly, evangelical Truths tend all to settle conscience in 
c Rom. 5.1.  solid peace, through assurance of God's love; suspect those doctrines as not evangelical, that hold Conscience on the rack, and prescribe not right means of peace with God.  
Thirdly, All heavenly doctrine both of Law and Gospel, tends to mortification of evil Concupiscence; teacheth 
d Tit. 2.12.  to deny ungodliness and worldly lusts; to walk soberly, justly, godly, in this present world. Be jealous of all doctrines leading to carnal liberty; they are not of God, that are enemies to sanctity.  
Follows the next branch of duty. Hold fast that which is good. The order of these prescripts deserves our notice, affording, me thinks, kindly this Conclusion: That prudent examination must order our resolutions; neither may we ever peremptorily settle our resolutions, before we see our warrant whereon to resolve. Paul hath like exhortation to the Romans, to cleave to that which is good; yet before adviseth, to 
e Rom. 12.2, 9  prove what the good and acceptable Will of the Lord is.  
A point worthy our notice in this headlong and headstrong generation, abounding with so many peremptory and pertinacious spirits; pitching their resolutions without care of information; and in matters most disputable, impatient of dispute, or contradiction. I would have them, first, consider of what spirit it savours to be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f 2. Pet. 2.10.  self-willed. It is God's mercy to such men, in weightiest matters to give them sound judgement: whither else might their stiffness carry them? Secondly, withal, to remember what Paul observed: that to the 
g 1. Cor. 14.30.  sitter by, may be granted the clearer revelation. Thirdly, and what he adviseth; in meekness of wisdom to 
h Phil. 2.3.  think another better than ourselves. This obiter only. The substance of duty; constantly to hold and maintain, what upon trial shall be found good: so are the precepts frequent. 
i Rom. 12.9.  Cleave unto that which is good; be in a sort glued thereto. 
k Heb. 10.23.  Hold fast the profession of your hope, without any so much as wavering.  
The constancy required, suppose to be, First, in judgement: that it waver not, or be unsettled; 
l Eph. 4.14.  It is childish, saith Saint PAUL, to be carried about with every blast of vain doctrine.  
Secondly, in affection; that our love clasp close to truth, and goodness, without separation. Therefore said SALOMON, 
m Prou. 23.23.  Buy the truth, and sell it not.  
Thirdly, in practice; that we hold our course of holiness, settledly and unaltered: It is uncomfortable 
n Gal. 5.7.  to have run well, and to surcease obedience of the truth.  
First, Prevaricators in this point of duty, are, first, Academics, as Bernard well resembles them, in matter of Faith and Religion: men that love to be questionists in all things, resolved of nothing. How many of that humour are amongst us? after so clear light and revelation of the Gospel, yet to choose their Religion; not resolved whether Baal, or jehovah be God: whether protestancy or Popery be truth. Their pretence is, the many controversies undetermined in the Church: Sects so various, that they know not which way to take. It were well we would once agree amongst ourselves.  
Now blessed be God, that hath given us well-nigh perfect Harmony, and consent in all points fundamental; so that in no matter of foundation, is to be found dissonance in all Churches reform. Some petite differences there are about Ceremonies, and matter of Discipline: in substance of faith and worship none at all.  
But what when all is granted, that there were as many Sects, as men in the world? First, truth is but one, though error be various and manifold. Secondly, 
o 2. Pet. 1.19.  A most sure word of Prophets and Apostles, God hath left us to be touchstone of truth: Thirdly, made gracious promise, that they 
p joh. 6.45.  shall all be taught of God, 
q job. 16, 13.  led into all necessary truth, that in humility and love follow after the truth. Fourthly, ordained knowledge, obedience, resolved faith of truth, absolutely necessary to salvation.  
Secondly, another sort there are of like spirit and resolution, though on another ground: resolved to resolve of nothing in matter of Religion; but according to times and places, so to frame, and transform themselves in Religion and worship; persuaded, that in any Religion may be attained salvation. Contra. First, than said Peter falsely; There is 
r Act. 4.12.  no name given under Heaven, whereby we may be saved, but the Name of jesus. Secondly, & what was the 
s Rom. 3.2.  preferment of jews so great above Gentiles, that to them were committed the Oracles of God? Thirdly, and how were the Gentiles 
t Ephe. 2.25.  without hope; till days of New Testament?  
Thirdly, To these add our giddy and inconstant people, wherried about with every blast of vain Doctrine; no weathercock more waving or wavering than they. Athenians right in Religion, to whom novelty is far more pleasing, than truth or goodness. And no point of novelty so strange, or singular, but they are as ready to embrace, as any Fantastic is to propound. 
u Heb. 13.9.  It is good, said the Apostle, that the heart be established; to be rooted and grounded in love of the truth. It argues childishness, to be so unsettled; won or lost with rattles.  
Fourthly, There are are also Aguish Christians, whose piety and devotion takes them by fits; unworthy the name of Christians, how eager so ever, while the fervour of this Fever holds them. 
x Gal. 4.18.  It is good to be zealous always in a good matter, fearful that the Lord notes of Israel; Their righteousness is as 
y Hosh. 6.4.  the Morning Dew.  
Fiftly, Deepliest guilty of transgressing this precept, are Revolters from the Grace of God; that having known the way of truth, and quite escaped from those that are in error, are again entangled, to their certain and most fearful destruction. Of these often before.  
First, Means helpful to steady holding truth and goodness received. First, that our resolutions be grounded on knowledge, derived from the Word of God. I know that ye 
z 2. Pet. 1.12.  have knowledge, and ●re established in the present truth; stability there is none, without knowledge. There be that take their faith and Religion on trust from their Teachers; having no other reason of faith or practice, save the judgement of men: 
a Ind ver. 12.  Clouds without water, saith Jude; no marvel, if they be carried about with the wind.  
Secondly, His holdfast is sure, whose love fastens on the truth. Those many seduced by Antichrist, are such as received not the 
b 2. Thes. 2.10.  love of the truth. Knowledge perhaps of truth, they have so clear, that they cannot but acknowledge it; and give way to it in judgement. Their breakneck it is, that they 
c joh. 3.19.  love not the light; nor know how to value that 
d Mat. 13.46.  Pearl of the Gospel. The blood of Martyrs, that hath sealed this truth, issued from that high estimate their love set on it. The Apostasy of so many from Christ to Antichrist, proceeds from want, if not of knowledge, yet of love to the truth.  

e 2. Pet. 5.3.  join to faith virtue; to science, conscience. Apostasy gins in practice. Conscience is first neglected; next affection aliened: till at length very judgement is blinded, and the mind infatuated. Therefore made those Heretics shipwreck of faith, because they 
f 1. Tim. 1.19.  put away good Conscience.  

g Heb. 10.25.  Forsake not the gatherings together of Saints; as the manner of some is. There is but a step betwixt them and death. The words of the wise are as Goads, and 
h Eccl. 12.11.  nails fastened by the masters of the Assemblies.   
VERS. 22. 
Abstain from all appearance of evil.  
_ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there be that take Logically, and thus render: From every sort or kind of evil. Evils are various and manifold; who can discover them? Sins in every thing, offer themselves unto us; some palpable, so as we may feel them; some of a finer thread: it is hard to discern them. sins open, sins disguised. Sins on the right hand, as superstitious scrupulousness; on the left hand, as open profaneness, of what sort soever, abstain from Evil. He makes conscience of no sin, that makes not conscience of all. And he is in danger of the greatest, that bears himself in the least. But why are we novellous? There are malae res, & malae pariter species, saith Bernard; 
Bernard. de considerate. ad Eugen. lib. 3.  some things really evil, others in show and appearance only; we must avoid not only the realties, but even the shows of evil; and not think lawful for us, to use BERNARD'S phrase, Quicquid malè fuerit coloratum.  
There be, that limit such abstinence to matter of Doctrine only; dependence of the Text favours that limitation: yet it is good, they say, ampliare praecepta, our duty to keep aloof from evil in manners, as well as in Doctrine: think the precept to concern as well mores, as dogmata; so Theodoret observed. That the fullest sense may be this, God's people must be so abhorrent from evil, both in Doctrine and manners, that the very shows of both should be avoided.  
For fuller explication, understand there is a twofold malice or evilness real; one they call genericam; the other ex circumstantià. Drunkenness, Whoredom, Idolatry, etc. are in their whole kind evil. Circumstances aggravate their heinousness, altar not their nature. Swearing by the Name of God, is not simply evil; yet may become evil by neglect of due circumstances.  
Besides these realties of evil, there are shows and appearances of evil. To sit at meat in an Idols temple, is not simply evil; yet carries a shrewd show of evil: and gives occasion to the beholder, to suspect our joining with Idolaters in their idol-worship: And such shows of evils must our care be to avoid. On which ground Paul refuseth maintenance at Corinth, to avoid suspicion of mercenary, or covetous affection in Preaching: And in the abundance of Ministration, desires association of others for conveyance, that he might procure things honest, 
i 2. Cor. 8.21.  not only in the sight of God, but of all men. So also gives the precept, Rom. 12.17.  
Bernard's reason to Eugenius is good: by shunning evil things, we provide for conscience; by avoiding ill shows, we safeguard our fame. It is true that Paul hath, 
k 2. Cor. 6.8.  Through good report, and ill report, lies our passage to Heaven. Howbeit, that jewel of a good name must be provided for: 
l Phil. 4.8.  We must follow the things that are of good report. The rather, because the credit of the Gospel, much-what depends on the credit of those that preach and profess it; and through their sides, is the glorious Gospel wounded: It makes not much difference whether our facts be evil, or bear show of evil; blasphemy of the truth flows equally from the mouths of enemies, that hunt for occasion of speaking evil.  
Object. May nothing in any case be done by any, that bears, or draws with it show of evil?  
Answ. First, Appearances of evil are, first, some real: which the fact itself affords; secondly, some imaginary only; fancied, & framed out of the prejudice, and causeless jealousy of the beholder. Our saviours fact in curing the diseased on Sabbaths, had show of evil; but show, rather fancied by their ignorance, then afforded by his fact. Ever it was lawful to show mercy on the Sabbath.  
Secondly, Exceptions and limitations are put to this precept, such as in matter of scandal, whither it belongs, are usual. As first, no necessary duty may be omitted, for a show of evil connexed with the doing: The triple verity of life, 
Hieron. in gloss. ordinar. ad Mat. 15.  justice, and Doctrine, must ever be kept safe and inviolate. Though 
m Rom. 3.8.  evil may not be done, that good may come of it; yet must good be done, though evil by accident come of it, much more when show of evil only is annexed unto it. Secondly, in case we be nostri juris, left to our own free liberty and disposing; higher powers restrain use of liberty, and determine us justly ad unum. Thirdly, in 
n 1. Cor. 10.28.  places where things otherwise lawful bear show of evil. PAUL 
o Act. 16.3.  yields to jewish ceremonies, where they showed not ill; 
p Gal. 2.14.  yet blames PETER for like practice, where they bore show of evil.  
After which explication, I wonder how the arraignment of our Ceremonies at the bar of this precept, and their condemnation will be found legitimate? For, first, carries their use appearance of evil? I wonder of what evil? In the point of kneeling, let that be the instance, of what evil is the show? They say of Idolatry. Why of Idolatry? Forsooth we kneel before a Creature. But first is it a cursed creature, as are Images; or a creature sanctified, as the Ark and mercy-seat? Secondly, Kneel we with opinion of Divine excellency dwelling in the Sacrament; or with intention to give it Divine worship? If not so, what show of Idolatry affords the gesture, except what man's uncharitable prejudice fancieth in it? which how much more might have been conceived in the High Priests adoration, and offering Incense before the Propitatory?  
Secondly, Is it amongst us a show of evil? who, reading what we teach against the Carnal presence of Christ in the Sacrament, can think we direct our worship to the Sacrament? Let it be therefore at Rome an Idolatrous gesture; Amongst rigid Lutherans a show of Idolatry; In England, who but an Idiot can so conceit it? where Elements are taught to admit no change in substance, but in use only by consecration; where also the doctrine of Ubiquity is reputed a monstrous Deifying of the flesh of Christ?  
Thirdly, Suppose the gesture to bear show of evil. Is it a duty to receive the Sacrament? who may dare violate the verity of life, to omit an office so necessary and comfortable, for a show of evil, in a circumstance connexed with the performance? As if I should ask, who may be so bold as to sin against God by omitting duty, to avoid a bare show and appearance of evil? And of the Precept and sense of it thus far:  
First, Apply it to reproof of that venturous and headlong resolution of men, persuaded the whole care of a Christian for his conversation to stand in this; that the things he deals withal, be lawful in themselves, howsoever ill-coloured they are; carrying shows of evil; by circumstance, possibly becoming evil in them.  
To run with the Drunkard to excess of Riot, 
Example.  they think unlawful; to be Companions with Drunkards, and of their intimous Familiars, seems warrantable. Ate not our Saviour with Publicans and Sinners? To join with Idolaters in the worship of Idols, is thought abominable; Friendliest conversation with Idolaters, what evil implies it? they may perhaps gain them to truth of Religion. Pride they protest to loath; but to go costly attired, above ability and calling, the heart being lowly, they think may well become women professing the fear of God.  
First, As if the Apostle had said in vain, Abstain from all appearance of evil. Secondly, And may not things lawful, by neglect of due circumstances, become sinful in the doer? To converse with evil men, is not simply to all men, in all sorts sinful. Then had our 
q Mat. 9.11.  Saviour erred; then 
r 1. Cor. 5.10.  must we go out of the World. But familiarly to use such, what is it, but First, to harden them in evil? Secondly, Without calling to frequent their company, is to hazard thyself to infection. Thirdly, To wound fame at least by this show of evil; occasioning beholders to censure us as favourers of their lewd courses.  
Costly and gorgeous attire is not to all men, at all times unlawful. The High Priest amongst jews had his Vestments of the costliest; and our Saviour blames not SALOMON, 
s Mat. 6.29.  for his clothing in Royalty. But, beyond compass of ability to array ourselves, is Prodigality; above our Calling, no less than Pride; at least a shrewd species and appearance of it. I cannot oft enough repeat that Canon of Bernard, so much use hath it in the life of a Christian. All our actions and intendments should be prevented with this triple consideration: First, An liceat? Secondly, An deceat? Thirdly, An expediat? Things lawful in themselves may be unseemly for our state and calling; unbehooveful also to benefit of others; Think unlawful for thee, whatsoever implies either inexpediency or indecorum.  
Secondly, And must the shows of evil be avoided? how much more should the evils themselves be abhorred? Is the show of Idolatry so evil? how much more accursed is Idolatry itself? Is it so evil to seem covetous? much more to be so, seem we never so liberal or religious. Cursed Hypocrites there are many, scrupulous of nothing but the shows of evil; so their outside be painted, no matter how full of rottenness their inwards are. Let them but seem devout, others shall have leave to express the power and life of Godliness. Let them not seem profane; they 
t Titus 1.16.  will be abominable, disobedient, and to every good work as reprobate. But is it evil to seem evil? much more to be so. By seeming evil thou woundest Fame; by being evil thou piercest Conscience, and exposest thy soul to the wrath of God.  
Thirdly, From all appearance, Greater or less: Therefore from evils all, be they never so small. There is a kind of Libertinisme coasting nearer upon profaneness, than what the Apostle here interdicts us, and it is much amongst men. A generation we have, whose whole outcry is against preciseness, and strict care to fly from evil. Enough they think it to shun grossest sins; with lesser the Lord will bear; It is our too much nicety once to scruple them. First, Let us consider, the greatest appearance and show only of evil, is less evil, than the least evil that is evil in realty; yet must all shows of evil be avoided. Secondly, 
u Mat. 5.19.  The breach of the least Commandment makes us less than nothing in the Kingdom of Heaven. Thirdly, Little sins have often great consequences; draw after them greater, in case they be neglected. Nemo repentè fit pessimus. Fourthly, At least by their multitude, they prove pernicious. AUGUSTINE. 
* Aug. in joan. Item in Psa. ●29 Bernard. Tunc leave dixeris, etc.  Minutae sunt guttae quae flumina implent: minuta sunt grana arenae; sed si multa arena imponatur, premit atque opprimit. Hoc facit sentina neglecta, quod facit fluctus irruens: paulatim per sentinam intrat; sed diu intrando, & non exhauriendo, mergit navim. Fiftly; And can we call it little wherewith Christ is offended? for which we must be brought to God's judgement Seat; when it is so fearful to fall into the hands of the living God? Let us all be exhorted, 
x Heb. 12.13.  to make strait steps to our feet, to walk accurately and 
y Ephes. 5.15.  exactly according to our rule; to hate 
z Jude 23.  the garment spotted of the flesh: Providing for Conscience, by eschewing evil; for Fame, by avoiding the shows of evil. And of the matter and substance of the Epistle, hitherto.   
VERS. 23. 
And the very God of Peace sanctify you wholly: and I pray God, your whole spirit, and soul and body be preserved blameless unto the Coming of our Lord jesus Christ.  
THE Conclusion of the Epistle remains. Wherein we have first a Petition put up unto GOD on behalf of this people; wherein summarily, the Apostle prays God to work in them what he had exhorted unto; progress and perseverance in Sanctity.  
The points observable are, First, That he prays. Secondly, What he prays. His fact, and the matter of it.  
From his fact praying God to effect what he had exhorted unto, we learn, That the virtue and power of all exhortation, of the whole ministery, depends on the blessing of God. PAUL planteth, APOLLO watereth: It is 
a 1. Cor. 3.6.  God that gives the increase.  
First, what else should be the reason, why the same word, preached by the same Minister, in the same evidence of the Spirit and power, becomes virtuous in some to their amendment? and either hardens others, or at least amends them not? Why 
b Acts 16.14.  Lydia alone, amongst that multitude, believes the preaching of Paul? Why 
c Esay 6.13.  a tenth only returns at Esay his preaching, the rest are hardened? Is it man's will only that puts this difference? or rather the grant or denial of the Grace of God? In lydia's case, Luke gives the reason of her attention; God opened her heart. In the Disciples, our Saviour; 
d Mat. 11.25.  God hide those things from the wise and prudent, and revealed them unto Babes.  
Secondly, If nothing else, this yet is sufficient evidence: means weakest in the eye of Reason, are often mightiest in operation. In plainest observation, the greatest Clerks have not always been the most fruitful Ministers. Men comparatively of weakest parts for Learning, and other endowments, GOD hath made his chief instruments to enlarge his Church: that it might ever be true that Paul hath, God chooseth the 
e 1. Cor. 1.27.  weak and foolish things of the World, to confound the wiser and more mighty.  
Thirdly, And the weakest kind of preaching, most void of that, which men call learning, and ostentation, 
f Cor. 1.21.  the foolishness of preaching, hath had greatest virtue in the hearts of the people. In all experience, the preaching most admired for depth and profoundness, hath been respectively most barren; for this end I think, That the 
g 2. Cor. 4.7.  power might be known to be of God. The weaker the instrument, the more evident is the power of the principal worker. More evidently appeared God Author of victory to Gideon, in that with a 
h judg. 7.20, 21  few Pitchers and Lamps, he discomfited the Host of Midian, then if the Armies of Israel had accompanied him to the Battle. A man might easily see it was another breath, then 
i Josh. 6.20.  that of Rams Horns, which overthrew the walls of jericho, by the silliness of the means used to that purpose.  
First, The meditation admonisheth, to ascribe glory of our Conversion or whatsoever benefit we have received by the ministery, to that God of all grace whose sole work it is. What is Paul, what Apollos, what the best gifted Minister, but 
k 1. Cor. 3.5.  A Minister by whom we have believed? and that, as the Lord gave to every man. The fault of Corinthians is noted in this kind; neglecting praise of the Grace of God, they fell to admire the gifts of their Teachers; I would it were theirs only, and that our people had not persons of men in too much admiration; so that the same Word of GOD, uttered in like power and sincerity of affection, through prejudice, seems not the same, in divers men's mouths. But whiles we stay thus on view and admiration of our Teacher's gifts, we detain from God the glory of his rich Grace. I say then as Peter to the men of Israel; Why 
l Acts 3.12.  lock ye so earnestly on us, as though by our own power and holiness we have made you whole? the weapons of our warfare are mighty, but 
m 2. Cor. 10.5.  through God: And this blessing it is only, that makes the Gospel in our mouths, God's power to our Salvation.  
Secondly, It instructs us to the right course of profitable teaching and hearing; To join to our hearing and exhortation, Prayer for God's blessing.  
First, The complaint of Ministers is as was that of ESAY; They 
n Esay 49.4.  have laboured in vain and spent their strength. See now success or fruit of their labours, in longest instance of preaching. It may be, the reason sticks in the people. God sometimes sends us, not so much to convert, as to harden. In that case we have no cause of discouragement. First, God is glorified as well in the Just hardening of Reprobates, as in the Salvation of his Chosen. Secondly, And we are in both, a 
o 2. Cor. 2.15.  sweet savour to God. But take heed, the fault stick not in ourselves; that though perhaps we have been instant in preaching; yet our dissoluteness hath been too palpable, in praying GOD'S blessing upon our endeavours.  
Secondly, Amongst people also the course is usual, to derive the blame of their Nonproficiency from themselves to their Teacher. Either he is too profound, or too plain; too cold, or too hot; too dissolute, or too exact; one way or other, the fault must be the Ministers, that the people are not bettered: When as all this while the blame rests in themselves; that they have been negligent in preparation; forgetting to pray God's blessing upon their attention. God will ever be known to be giver of all Grace: And hath therefore ordained the use of Prayer in his Church, not as a means to inform him of our wants; but as an acknowledgement, and testification of that Principle of Saint JAMES; 
p james 1.17.  That every good giving and every perfect gift comes down from above, descending from the Father of Lights. To excite to this duty, let that be considered, God's Word hath ever his work. If it mollify not, it hardens; if it convert not, it will one day confound.  
The matter of Paul's Petition is, First, their Sanctification. Secondly, Their preservation. Both amplified by their extent, both in the subject, and in time.  
I pray God sanctify you throughout. The work of Sanctification, the Lord had graciously begun in this people, so much evinceth Paul's plentiful commendation given them for most parts of Sanctity; so that apparently he beggeth of God, what he had exhorted unto: Their progress and preservation in the state of Grace. Whence is the note:  
Not beginnings only, but increase and continuance in Sanctity is the Work of God. He that begins the good work, the 
q Philip. 1.6.  same perfects. God is the Author of all Grace; it is he that calleth, 
r 1. Pet. 5.10.  makes perfect, stablisheth, strengtheneth, settleth us.  
Whether merely, or mixedly is the question. Pelagians anciently, saw no necessity of GOD'S gracious work in us. Sufficient they esteemed it for GOD, to command and show what is to be done; that vouchsafed, it rested in the power of man's Nature to do what God prescribes. To mere Nature, they thought possible duties supernatural: as to us, in this state, seem, Faith and Repentance. Contra. 
s john 6.44.  No man can come to me, saith our Saviour, except my Father which sent me draw him. Christ chargeth on Nature, not unwillingness only, but impotency to believe in him; Paul not want only of knowledge, but 
t 1. Cor. 2.14.  disability to know things of the Spirit of God. In a word. Is Nature strong enough? Why then pray Saints aid of God's Grace? Pray they necessarily assistance of Grace? Nature then is insufficient.  
There be that part stakes betwixt Grace and Nature; Nature is weak, and must be assisted: wounded, but not to death. As Christ of the damosel, so these of Nature, 
u Mat. 9.24.  She is not dead, but sleepeth. Excite Nature, it works with Grace, to the first Conversion; perhaps without it, to the increase of Sanctity: yet First, saw the Lord in man's heart natural, no propension 
x Gen. 6.5.  save only to evil. Secondly, Paul nothing but 
y Gal. 5.17.  reluctation against Grace, in men sanctified. Thirdly, Leave holiest men to themselves, as the Lord did 
z Chron. 32.31.  Hezekiah, etc. What show they but profaneness and vanity? Fourthly, And said not Paul of himself now sanctified, that 
a Rom. 7.18.  in his flesh, that is, in that which remained Natural in him, dwelled no good thing? how then ability to cooperate with Grace?  
It is true, we are Operis quodammodo socij per consensum, audacti agimus; but as instruments only in virtue of the principal Agent. It is man's will that prosecutes; his mind that understands the things of the Spirit of God; but the principle moving both, is supernatural; the ability to move to any thing pleasing God, merely from his Grace.  
Paul's inference is, 
b Philip. 2.12, 13.  With fear and trembling to Use. 1 work out our Salvation, sith will and work, beginnings, increase, continuance in Sanctity, are wholly and alone of God. Presumptuous above measure is man's confidence in abilities received; First, adventuring upon the most dangerous occasions, if not of Apostasy, yet of declinings in holy practice; the most leprous company is not feared for infection. The 
c Deut. 7.3, 4.  nearest society with Idolaters, against which God especially gives us caveat, lest they withdraw us from God, how many dare venture upon?  
First, Said Solomon in vain, Walk not in the way with Sinners? Their attempt is to 
d Pro. 4.14, 16.  cause us to fall. Secondly, We have seen foul fault of great Saints by that occasion. That of 
e Nehem. 13.26  SALOMON, whom may it not make tremble? Thirdly, And though we have promise to be preserved from evil; yet is that protection 
f Psal. 91.11.  in vijs only, not in praecipitijs. Fourthly, And if Nature of itself be prone to evil, how dare we by occasion help forward that propension?  
Secondly, No less is their pride and tempting of God, that after some smattering knowledge and seeds of Grace received, despise means sanctified, of their growth and establishment; and will needs be their own keepers. Paul speaks not, but thunders against such 
g Heb. 10.25.  as forsake the Assemblies of Saints.  
Secondly, How should this restrain contemptuous Use. 2 insultings over others weakness? behind us, as they seem, in the measure of Grace? First, For alas, 
h 1. Cor. 4.7.  Who is it that discerns us? or what have we that we have not received? And if received, why boast we? In God's discriminating us from others in the measure of gifts, cause we have of thankfulness; none of pride; when beginnings, increase, continuance of Sanctity are merely of God. Secondly, Our merits of Grace, no more than theirs; of us it is true, as of any, We were in times 
i Titus 3.3.  past disobedient, served lusts and divers pleasures. Thirdly, In Nature, as uncapable of all holy instincts, as any. Fourthly, Our infirmities in first entrance as great, as others. Fiftly, And our hinderlings haply may overtake, and outstrip us in holy practice.  
There remains the extent of Sanctification, which is prayed to the whole of man, and whatsoever faculty or part God hath allotted to the entyrenesse of his Nature. Thus sorted by the Apostle; The Spirit, Soul, and Body. The Spirit, understand the intellectual part of the Soul; Paul calls it elsewhere, The spirit of our mind: the Soul, the appetite and sensual faculties common to us with brutes; the Body, the outward man, the instrument and organ of the Soul: To these all, and the whole of them, Paul prays increase and preservation in Sanctity.  
The points intended to our notice are two.  
First, There is no part or faculty of man's Body or Soul, not that which may seem most pure and excellent, but needs to be sanctified. Therefore is Paul's exhortation, To be renewed in the 
k Ephes. 4.23.  Spirit of our mind; in the most pure and spiritual part of the Soul. And if it also have been depraved by the Fall of Adam, how needs it not restoring by the Grace of Christ? Defects in the understanding are noted four principal. 
l Ephes. 4.17, 18  First, Ignorance, grossest ignorance in things that concern God's Kingdom. Secondly, Vanity, and no less than dotage about things that cannot profit. 
m 1. Cor. 12.14.  Thirdly, Impotency, to know the things of the Spirit of God. Fourthly, 
n Rom. 8.7.  Enmity against the Law of God; professed quarreling against the Gospel; and profane befooling of God's Wisdom in choice of means for man's Salvation. And if the mind have so far degenerated, how may the will be thought to keep her first integrity? so that Grace shall not need to alter, but only to excite or assist it? That Cordurum in the Prophet, which he calls not plumbeum, or ferreum, 
o Ezech. 36.26.  but lapideum: it is nothing else to Austin, but man's will obstinate in evil, obdurate against all goodness.  
There were that taught, the corruption derived from Adam to stay only in the inferior parts of the soul; the appetite and sensuality. Mentior, if I think not Papists most of that mind; so Philosophically conceit they the Combat betwixt flesh and Spirit, to import little more, than that conflict Heathens observed betwixt Reason and Appetite. Generally it goes current, that the higher faculties are enfeebled only; Grace altars not their quality, but assists their infirmity. Contra. First, Why then prays Paul, Sanctification to the spirit of man? Secondly, How persuades he endeavour of Renovation in the spirit of our mind? Thirdly, Notes Enmity in Nature's Wisdom against God's Law? Fourthly, And placeth something 
p Gal. 5.20.  fleshly in the understanding? The purest part must be sanctified; is therefore depraved in the quality and constitution of it.  
The second point offered to our observation is; that where truth of Sanctification is vouchsafed, the whole of man partakes it: no part or power of Body or Soul, but feels virtue of God's Spirit purging corruption, fastening impressions of holy Qualities. Old things are passed away; 
q 2. Cor. 5.17.  Behold, all things in the new Creature, are become new. And sure it is, The Grace of Christ is every whit as large, as the sin of Adam; what it hath wounded, Christ's Grace hath salved; that his power may appear as great to save, as adam's was to destroy.  
It may be, this power of God's sanctifying Spirit appears not alike evidently in every part, yet hath every particle his seasoning with Sanctity.  
Whereby true Sanctity is discerned, First, from that Mocke-grace-civilitie: harbouring in the mind grossest Ignorance and Vanity; tolerating 
r Mat. 5.21, 27.  lascivious, wrathful, profane affections; Careful of nothing, save of plausible outward carriage and demeanour in the eyes of men.  
Secondly, From halting Hypocrisy; rigorously handling sins it cares not for; 
s Mark. 6.11, 20.  tendering their darling, and with wantonest indulgence cockering it.  
Thirdly, From pretended purity of heart; while the tongue runs riot in filthiness, railing, blasphemy; the eyes are full of adultery; the hands of rapine and violence, etc. May we think the fountain clean that streams out such filthiness? or any these party-devils, to be perfect Saints? By Paul's rule, he is no Saint, that is not wholly sanctified; he hath sanctity in no part, that is not sanctified in every part.   
VERS. 24. 
Faithful is he that calleth you, who also will do it.  
THe second part of the Conclusion, delivering sweet consolation; assuring them of obtaining the blessings prayed for; the parts are two. First, an assertion, God will do it. Secondly, confirmation of the avouchment, by a double reason: First, from the property of God, he is faithful; which implies his promise. Secondly, from the action of GOD begun and continued; in Paul's apprehension a pledge of God's purpose to perfect and preserve them; because he calls them.  
Prayeth Paul for that which he is assured the Lord will do? Belike then, God's promises and purposes that are of surest accomplishment, must be furthered to accomplishment by prayer, and such like means as God hath sanctified. 
t Luk. 24.26.  What more certain, than Christ's return to his glory, his humiliation being finished? yet with what instance 
u joh. 17.5.  prays he of his Father, his own and his Church's glory? The 
x Revel. 22.17, 20.  Spirit and the Bride say, Come, though Amen hath testified, that he will come quickly.  
No man can think it strange that views. First, the quality and constitution of God's decree touching grace and glory; so ordered, that it is not absolute for the end, but includes the means, God hath chosen us to salvation, shall we say as those desperate, howsoever we live? In no sort, but 
y 2. Thes. 2.13.  through sanctification of the Spirit and Faith of the Truth. Thence is that reasoning of the Apostle; from God's purpose touching the end, to our necessary use and application of the means. The Gentiles God decrees to save. No matter, would a miscreant say, though the Gospel be never preached unto them; Paul otherwise, 
z Rom. 10.13, 14.  Therefore to them also must the Gospel be preached. See also 1. Tim. 2.  
The same, evidence the significations of GOD'S will and purpose; two ways hath God manifested to us his purpose touching the salvation of his Church. First, by Promise. Secondly, by Precept: His Promises signify, what he will do: His Precepts prescribe, what we must do, that his promises may be to us fulfilled. To his Church he promiseth, to forgive their sins; withal gives us command, 
a Act. 3.19.  to repent and believe, that our sins may be done away when the time of refreshing shall come: his promise is to save his Children; their duty yet, 
b Act. 2.40.  to save themselves from the untoward generation. I forbear much proof, rather apply it to use. Reproving, not without indignation, the profane opinion and practice of men, that turn the grace of God into wantonness: and in a desperate resolution, upon a mistaken ground, neglect all holy means of furthering Gods gracious purposes to their execution. If God will save them, he will save them; what needs such niceness in matter of obedience? If he will sanctify them, he will sanctify them, though means of sanctification be neglected.  
How strange and profane is this abuse of the grace of God; that what he propounds to encourage us to use the means he hath sanctified, we should so far pervert, as to make our chief excitement to contemn them? How should it encourage us to labour for the meat that perisheth not, to know, our labour shall not 
c 1. Cor. 15.58.  be in vain in the Lord? How animate us, to 
d Heb. 12.1.  run with joy the race that is set before us? because we run not on 
e 1. Cor. 9.26.  uncertainties. In things of this life, nothing so much excites our industry, as assurance of good issue: How falls it, that in matters of salvation, it should dull our endeavours?  
We cannot pass doom on any during this life, nor sentence the vilest miscreants as Reprobates: howbeit, of men thus reasoning we may safely say, They have yet no evidence of their election to Life.  
Let God's people all be admonished, to beware how they admit thought of sundering, what God would have joined together. Let this ever be noted one difference betwixt Faith and Presumption: Faith, having promise of a blessing, useth with precisest care, means ordered to obtain it. Presumption, so builds on the promise, that it regards not means of accomplishment. See Act. 27.25, 31.  
The substance of the Consolation, God will do it, that is, will sanctify you throughout, and preserve you blameless in that gracious estate. The Conclusion here afforded us, is, Whom God begins to sanctify, he continues to sanctify, and preserves ever in the state of sanctity.  
The collection, say some, is nought, except we limit it to the Elect. Belike then, it is possible for Reprobates to be sanctified. Let that Conclusion be examined. First, 
f Ephes. 1.4.  Sanctification, we find Scriptures to make as properly a fruit of election, as salvation. Secondly, so to appropriate it to Gods Chosen, that it is made the undoubtful 
g 2. Pet. 1.10.  mark of election: How is it sign of election, if incident into a Reprobate? Thirdly, the Spirit of sanctification, promised only to the Elect: the 
h Joh. 14.17.  world cannot receive him. Fourthly, the heavenly inheritance appropriated to Gods Chosen, yet extended to 
i Act. 20.32.  all that are sanctified. Fiftly, And I wonder, by what mean is this blessing procured to Castaways? Not by their own merit: for who gives God first? Neither may we think the Lord so prodigal of this favour, as to cast it away, on them whom he hath cast from his Love: As for Christ's merit and intercession, by which alone it is purchased to the Elect, therein hath the 
k 2. joh. 17.9.  world no portion. What place then for such limitation? We resume the Conclusion propounded, in largest sense; and thus make good the truth of it. 
l Phil. 1.6.  He that begins the good work, will perfect it to the day of jesus. The Lord will 
m 1. Cor. 1.8.  confirm you to be blameless in the day of the Lord jesus Christ.  
For our fuller comfort, we have God's promise: his Faithfulness and Truth laid to pawn, shall we doubt of his faithfulness? What promise of GOD made to the Church, seemed it never so 
n Rom. 4.17.18  improbable or impossible in the eye of Reason, ever failed of due accomplishment?  
Object. It is true, may some say, God is faithful and true, so we be not unfaithful.  
Answ. First, Not only so, saith the Apostle, but God is true, though 
o Rom. 3.4.  every man be in part unfaithful. The unfaithfulness of men doth not abrogate the Truth of God. Secondly, God promiseth not only the main blessings, but the mean graces; promiseth to enable us to perform, what he requires to be performed of us: he commands to walk in his fear; promiseth so 
p jer. 32.40.  to put his fear into our hearts, that we shall not departed from him: commands to pray, and make known our wants unto him: promiseth to power upon us 
q Zach. 12.10.  the Spirit of grace and deprecation: Commands to keep his Commandments: promiseth, to 
r Ezech. 36.27.  cause us to walk in his Statutes. So forcibly flows our Consolation from the faithfulness of the Promiser.  
See if from the fact of God, mentioned by the Apostle, it runs not as fluent. He calleth you; therefore will do it. God calleth three ways. First, Operando. Secondly, Loquendo. Thirdly, Spirando. By his Works, his Word, and his Spirit. First, by his works of Creation and Providence, he calls aloud to the sins of men, that they should 
s Act. 17.27, 28.  seek after and acknowledge that God that made the world, and the fullness thereof for the use of men; that 
t Act. 14.15, 16, 17.  gives rain and fruitful seasons, and filleth our hearts with joy and gladness. The issues and effect of this calling, is only to deprive of excuse.  
Secondly, To this therefore hath he added in his Church, his Word and ministery thereof; therein inviting all that hear it, to Repentance and Salvation: withal, showing the way and means of reconciliation, and peace with God. But this also, is often through man's hardness 
u Heb. 4.2.  and infidelity, ineffectual to save.  
Thirdly, Therefore is the Spirit sent also together with the Word, by secret motions and instincts exciting our hearts to accept so great salvation offered in the Gospel. And of his calling are two degrees. First, Invitement. Secondly, effectual persuasion. Invitement hath place in many castaways; children of perdition have their holy motions, and hear that voice behind them: 
x Isai. 30.21.  Here is the way, walk ye in it. Wretched caitiffs that quench God's Spirit, resist the Holy Ghost, and smother violently the sweet motions and instincts wherewith he inspires them.  
Hereto therefore he adds, in those whom he purposeth to save, effectual persuasion; prevailing with their hearts to entertain the Grace offered, and framing them to the obedience of the Will of God. Of this calling it is truly said, it is pledge to us of our profection, and preservation in Grace. Therefore makes Peter no question, but making 
y 2. Pet. 1.10.  our calling sure, we make our election and salvation sure: and Paul delivering us like consolation elsewhere, builds on the same grounds. 
z 1. Cor. 1.8, 9  First, God is faithful. Secondly, That hath called you to the fellowship of his Son jesus Christ. The Text explained, hath fully proved the conclusion.  
I mean not on this occasion to make long stay in confuting the Doctrine of the possible Apostasy of the Saints. The heads of Reasons brought to maintain it, I touch only. First, Cautions many we have given us, to look to 
a 1. Cor. 10.12.  our standing; to fear, to beware how 
b Heb. 3.12.  we fall from the Grace of God. Answ. First, these show a possibility of revolting in respect of our weakness, and the power of means assaulting us: tend to admonish, not to presume of our own strength, but to rely on the power and promise of God. This hinders not our resting securely on the faithfulness and power of the promiser: whereon depends our stableness in Grace. See 1. Pet. 1.5 Secondly, they imply a possibility conditionate only, not absolute: suppose thus; it is possible to fall from Grace, except our care be to stand. But this cautionatenesse in God's children, is as certain in their performance, as the injunction is in the precept. Whoso is borne of God, 
c 1. joh. 5.18.  keeps himself; and that evil one toucheth him not. 1. joh. 5.18. Thirdly, they are means effectual to work, what they prescribe: Humility: fear & trembling, to departed from the living God.  
Obser. Secondly, Paul intimates; experience testifies some Sanctified to have fallen away.  
Answ. Of men Sanctified, after the homonymy of the word, Scripture notes divers degrees. First, some Sacramentaliter; so all 
d Heb. 10.29.  baptized, are said to be Sanctified, because of their 
e Tit. 3.5.  washing in that laver of Regeneration: and their consecration in Baptism to the Service of God. Secondly, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that receive some parts material of Sanctification, 
f 2. Pet. 2.18.  Illumination, outward Reformation, etc. Thirdly, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of disposition; as those that are said to 
g Heb. 6.4, 5.  taste the heavenly gift, & powers of the world to come. Fourthly, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the opinion and 
h 2. Pet. 2.1.  charitable judgement of men. Fiftly, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In truth receiving the habited gifts of Sanctity: of these only is our conclusion; of others, the testimonies and experiences alleged, understood.  
Object. Thirdly, Lastly, the foulest falls of God Saints are produced; which how may we conceive to stand with Sanctification?  
Answ. Such sins could not stand with the exercise or act of Grace; yet well enough with the habit of Sanctity: as the unreasonable and brutish behaviour of a man in his drink, stands not with the use; yet well enough with the faculty of Reason. So that notwithstanding these oppositions, the conclusion stands firm, for the certain progress and preservation in sanctity of all that God hath begun to sanctify.  
How full of sweet comfort and consolation is it unto God's Saints, wrestling with corruption, and many a vile thought, headstrong in rebellion? encountered with principalities and powers; seeing in themselves nothing but weakness, and frailest infirmity? Know all such to their comfort, God is faithful; and his promise is, to 
i Act. 20.32.  build further, to preserve blameless, to give the inheritance to all them that are sanctified. Hath God begun his good work? He 
k Phil. 1.6.  will perfect it to the day of Christ. Here also hath place that saying of MOSES, Perfecta sunt opera Dei. This only have we eye unto, that our evidence be sound for the beginnings; we are assured of our progress, and preservation. For evidence we need not wander beyond the Text, so fully it affords them.  
First, The Grace of Sanctification spreads over the whole of man. The mind, erst blind in the things of God, notable to conceive them, quarreling at the prescripts of the Law befooling the simplicity of the Gospel, is now enlightened to see into the mysteries of God's Kingdom; approves the equity and goodness of the Law; admires Gods wisdom revealed in the Gospel: The will naturally so froward and averse from goodness, so thirstingly inclined to wickedness; is now as insatiably desirous of Heavenly Graces; propense 
l Rom. 7.18.  beyond ability to obedience: The eyes, that before wandered after vanity; pry now for occasions to glorify God: The untamed tongue, set on fire on hell, to lie, and rail, and curse, and blaspheme; is now restrained from so rotten communication; enures itself to gracious speech, such as 
m Ephe. 4.29.  may minister grace to the hearer, etc. The whole spirit, and soul, and body, is now so altered and renewed, that a man becomes a marvel to himself: a 
n 1. Pet. 4.4.  wonderment to the world, with whom he erst ran to the same excess of riot.  
Beloved Christians, thus if it be with us, we have more than civility; we have that sanctity, that seals us to the day of Redemption. Let every man enter new search of his heart; ransack it to the bottom; anatomize the whole man, take survey of his whole spirit, and soul, and body: that if any corner he find corruption reigning, he may strive to mortify it. Vainly shall we flatter ourselves in opinion of sanctity, except we be in measure 
o 2. Cor. 7.1.  purged from all filthiness of flesh and spirit.  
A second evidence pointed at by the Text, is our calling; our continual calling out of the power of darkness. The act is continued as Paul's word imports. God calleth continually, those whom he sanctifieth; blesseth all holy means unto them, so that they every day more and more are delivered from bondage to corruption. Sure it is, sanctification is not perfected in an instant: as sure, that by what means it is begun, by the same it is increased and continued: so that the man truly sanctified, finds a continual blessing upon his hearing, meditation, Praying, Conference, Contemplation of the Creatures, Afflictions; or if there be any other means, that God hath sanctified, to call us into his marvelous light.  
Make it the touchstone of our seeming sanctity; we have many of us been of long standing in holy profession, we are daily hearers of the Word of God: frequent in use of that Sacrament. It shall behove us to provide, that our proceed be answerable to our means; that the more we hear, the more we grow out of ignorance; get more power over our corruptions. I dare not say, but God's children truly sanctified, may have their pauses, yea also their declinations: But sure it is true for the ordinary, They that are planted in the house of God, are fat and flourishing; and 
p Psal. 92.13, 14.  bring forth more fruit in their Age. Now God be merciful to this declining Age, this slowbacke, or rather backsliding generation. How many gracious Sermons have we heard, the fruit whereof we never yet tasted? And where is the man amongst many, that can say, his proceed are answerable to his time and standing in Grace? and thinks it not well with him, that he holds what he first received, in knowledge and obedience? How many are of the mind to befool themselves, for their ancient zeal and strictness in holy practices? Yea, which a man's heart would bleed to think on, how many carried away with the error of the wicked, have fallen from their wont steadfastness? Enlarging their Conscience, to swallow up such sins in common practice, the thought whereof they once trembled to admit? Seriously and betimes think of these things. 
q Revel. 2.5.  Remember whence ye are fallen, and do your first works. jealousy of our gracious estate, it is just enough, that ariseth from our pawsings; more, that issues from our declinings. The man truly sanctified, God calls continually out of the power of darkness.  
Thirdly, To these add, continued careful use of means, that God hath sanctified to work growth and continuance in Grace; Word, Sacraments, Prayer; exemplified in the 
r Act. 2.42.  Converts of jerusalem, David, etc. See also 1. Pet. 2.1. Prou. 8.34.  
They are dangerous conclusions taken up by some, I hope it is through their ignorance. Suppose: hearing is good at all times; not so necessary, after a man hath felt the power of the Word to convert him; such an one, by private study may sufficiently further his progress in sanctity, though public means be neglected.  
A proud and cursed conclusion; The 
s Heb. 10.25, 26  highway in the practice of it to Apostasy: had these men wisdom, without flattery to examine their own state, how sensibly might they perceive, that if they lose not what they had received, yet they grow not as others, that wait at the gates of wisdom? They have cause to be jealous of their soundness in sanctity, who are thus indifferently affected to public Ministry.   
VERS. 25. 
Brethren, Pray for us.  
THe third particle of the conclusion: wherein the Apostle prays the help and comfort of the people's Prayers. In it observe, first, Paul's modesty, secondly, the people's duty.  
Paul's modesty, in that being so worthy an Apostle, so excellently gifted above the ordinary, yet requires the assistance of the people's Prayers. Where we may notice, How men of greatest gifts, may yet reap comfort by the Prayers of meanest Saints. For which cause, is Paul's so often entreaty of that favour from God's people. See Ephe. 6.19.  
And if we consider, First, how impartial the Lord's respect is to all his Saints. Secondly, how he delights, to oblige us each to other in the body of Christ. Thirdly, How much he rejoiceth to have thanks for his blessings, returned from many. Fourthly, what coldness may overtake the greatest, when there is fervour in the meanest; this will easily appear.  
First, 
t Psal. 145.18  God is rich in mercy to all that call upon him, in sincerity and truth; gives as soon to the meanest, as to the greatest, 
u jam. 1.5.  without exprobration. It is an opinion arguing too much ignorance of GOD'S Nature and Love; to think Prayers receive their value, from the excellency of our Gifts. The cause of audience is no gift in us; but First, the Mercy and Promise of God. Secondly, The merit and intercession of Christ; which equally belong to all the Lords people. Neither may we think the Lord takes pleasure in fluent speech, or Rhetorical ornaments of Prayers. Firmness of believing, fervency of affection, much more please God, than all other adiuments and helps whatsoever: which may be as great, in men otherwise meanly gifted, as in those, whom, in other endowments, the Lord hath preferred before many.  
Secondly, Besides, the Lord delights by all means to make us each beholden to other. What Paul speaks of the body Natural, is as true of the Mystical. The head cannot say to the foot, 
x 1. Cor. 12.21, 22.  I have no need of thee; Nor the principal members in Christ's Body, that are as Hands or Eyes to the Church, to those that are as low as the feet, I have no need of you. So hath God dispensed his gifts in all kinds, that every one hath in some respects his pre-eminence above another. Which made Paul say, We should every man think another 
y Philip. 2.3.  better than himself, Non minùs verè quàm humiliter as Bernard glosseth; because in some gift or other, at least in the measure or use, another may be a better to us. One perhaps prayeth in better terms; another, with more faith to be heard; a third, with more sense of wants, and ardency of desire. If none of these, yet may the Lord of purpose deny that to the Superior, which he grants to the Prayer of the Meaner; that by all means, he may cherish a loving respect in the greatest, towards the meanest of his Saints.  
Thirdly, Moreover; It is that the Lord much rejoiceth, to have the praise of his mercy celebrated by the mouths of many Saints. Blessings intended to singulars, he will have begged by many, that for the bestowing he may reap thanks from many. That made Paul desirous to have his deliverance obtained by the Prayers of many, That as it is procured by many 
z 2. Cor. 1.11.  so thanks may be returned from many to God, the Author of the blessing; whilst even in single blessings bestowed on singular persons, many yet may see the loving kindness of the Lord, in attending to their Prayers.  
Fourthly, Finally; The greatest of God's Servants oft feel remissness of their fervour, as in other Offices religious, so in this of Prayer. The Lord withdrawing the lively vigour of his Grace; whether to prevent or chasten Pride; or to correct Ingratitude and Licentiousness: for what cause soever, The greatest may observe, their devotions keep not always the same pitch of fervour; sometimes prosperity distracteth: sometimes extremity of anguish overchargeth affection; perhaps, as befell David, in particulars of gross sin we are overtaken, to the grievance of God's Spirit of Grace, and deprecation in the greatest; whereas in the meaner, where is more fear and humility, through conscience of infirmity, they abide in their ancient vigour. In which case, who sees not how helpful to the greatest, the Prayers of the meanest may be?  
And it gives just occasion to notice that cursed policy Use 1 of the Church of Rome, whereby, as one means, they grew first to engross the Revenues of Kingdoms, where they once gate footing. It was, pretence of daily Prayers to be made in behalf of their Benefactors; And that, as they bare people in hand, by men in extraordinary grace and favour with GOD; such as their Monks, etc. men sequestered from all secular employments; and, as was pretended, mortified and even dead to the World: By which colour of long Prayers, as Christ spoke of Pharisees, 
a Mat. 23.14.  they devoured Widows houses.  
Now suppose them men so eminently gifted, above the ordinary rank of God's people; must therefore their Prayers find more acceptance with God? or might not Prayers of the people, be all out as helpful to them? The greatest of God's Saints may reap comfort by Prayers of the meanest; perhaps as much, as they by men of most eminent gifts and calling.  
Let us be admonished whatever our gifts be, not to despise the meanest amongst God's Saints: There is none so mean in the Church of GOD, but may in spiritual things be helpful unto us; either by their example; or holy monitions; or experienced consolations; at least, by their Prayers to God for us.  
Too ordinary is our base esteem and contemptuous carriage towards the meaner rank of Brethren; occasioned often by Pride, and overweening conceit of our eminent gifts; sometimes by disparity of their outward estate; though otherwise in spiritual endowments, they be nowhit our inferiors. Saint james observed such partiality, as a fault in his time; and by reasons, me thinks, weighty, labours to reform it; sending us to consider, First, How these poor of the World God 
b jam. 2.5.  hath chosen, and in his love preferred them before many, perhaps Kings and monarchs, in his election to life. Secondly, Many of them he hath made rich in faith; recompensed with abundance of spiritual blessings, as it were to make amends for their outward poverty. Thirdly, Even these he hath made coheirs with the greatest of the Kingdom which he hath promised. Fourthly, If no other reason, yet this may sway us to loving respect of them; that by their Prayers they may be helpful unto us.  
Pray for us. Inferences of Papists hence are these: First, that if without impeachment of Christ's mediation, we may crave Prayers of the living, why not also of Saints departed? Secondly, If the Prayers of Saints living compassed with infirmities, be so accepted with God, much more they of Saints glorified. By all means, this must afford them one argument, for invocation of Saints departed.  
Answ. But how follows it, that if we may crave the Prayers of the living, then also of the dead? For the first we have God's Precept, and Promise to assure us; Saints practice to warrant that acceptable unto God; can they show us the like for invocation of Saints deceased? Secondly, We have means to signify, and make known to them our desires; not so to Saints departed. They tell us indeed of a Glass of the Trinity, wherein, by I know not what reflection, they see, belike, whatsoever God himself knows. But, First, no mention find we in Scripture of such a speculum Trinitatis. Secondly, Angels, that 
c Mat. 18.10.  continually behold the face of our Father in Heaven, yet 
d Mat. 24.36.  are ignorant of the Day of judgement; And the wisdom of God in the work of Redemption, and gathering the Church of the Gentiles, Angels know, not by beholding God's essence, but by 
e Ephes. 3.10.  observing his dispensations in the Church.  
If perhaps they say, It is not speculum naturale, but voluntarium; and so exhibits no more than God sees expedient for them to know: yet must they be able to prove, that these are amongst those expediencies, which the Lord hath revealed himself willing to make known to his Saints and Angels.  
Besides, what infinite odds? betwixt requesting the social help of our brethren's Prayers; and the prostrating of bodies and souls to Saints departed, out of a supposed power they have, to know our hearts; and a conceit of more mercy in them, then in our GOD the 
f 2. Cor. 1.3.  Father of tender Mercies; or in his Christ our merciful Mediator and High Priest; that by 
g Heb. 4.15.  experience of sorrows, learned commiseration. I say as that Ancient, Tut●ùs loquor ad meum jesum; quàm ad quemuis Sanctorum Spirituum.  
Pray for us. The people's duty is withal here intimated; To pray for their Ministers. So is 
h Ephes. 6.19.  PAUL'S frequent exhortation; so was Saints 
i Act. 12.5.  practice.  
God's Spirit we have, directing what are the specialties to be prayed for unto them; thus ye may range them: First, Some respect our Office. Secondly, Some our Persons.  
As touching our Office, Three things especially are pointed at to be remembered in the people's Prayers. First, Our abilities. Secondly, Right use of abilities. Thirdly, Fruit and success of labours.  
First, To the first, I think must be referred that of MOSES. 
k Deut. 33.8.  Let thine urim and thy Thummim be with thy Holy one; said Moses, praying for the Tribe of Levi. They are usually rendered light and perfection; that, referred to our knowledge; this, to our life, as is the common conjecture; q. d. Forasmuch as thou hast separated Levites to minister before thee in behalf of the people, and hast made them their Guides in the way to life, Lord give them Knowledge and Conscience; that they may be Guides to the Blind, Lights to them that sit in Darkness: Instructors of the Ignorant, Types and Patterns to the Flock, over which thou hast made them Overseers.  
How necessary Prayers for this blessing upon Ministers is, appears easily, if we consider, either the mischiefs flowing into God's Church by the Ignorance, Error or Profaneness of the Minister; or that Ordinance of God, in choosing them to be his Instruments, and as it were hands, whereby to reach unto you all saving Grace and Knowledge.  
First, to fill you with complaints of Prophets, bewailing the misery of the people occasioned by the ignorance, seducement, or lewd lives of Pastors, were endless; Take view of Congregations, where the misery complained of by the Prophet, may be observed, Like Priest, like people; How lamentable is the Ignorance, Superstition, Profaneness of the people? such, that there is scarce to be found amongst them knowledge of God, so much as Heathens gathered by light of Nature; and the little that is, so depraved with Superstition, or corrupted by Profaneness and Disobedience; that in them is to be found, of Christians scarce any thing, besides the Name: nor almost of men, beside the shape; so sottish are they in their understanding, so never a whit less than brutish in their lives. No marvel; in want of able Pastors to feed them with knowledge and understanding.  
Secondly, Them hath God made 
l Mat. 5.14.  The Lights of the World, by whom to scatter the bright beams of his Truth; and to convey all saving Grace into the hearts of his people. That though perhaps speculative Knowledge and Morality may be obtained by private contemplation; yet saving Knowledge, and Faith, and Conversion is not ordinarily bestowed on any but by the ministery.  
Pray therefore with Moses, that God will put his urim and Thummim upon his holy ones; If 
m Mat. 6.23.  the light that is in you be darkness, how great is that darkness?  
A second particular to be prayed respecting our office, is the exercise of gifts of Knowledge and Sanctity. In that sort, that may be most behoveful for the glory of the bestower, and benefit of his people. As Paul; 
n Ephes. 6.19.  That a door of utterance may be opened, to speak the Word boldly as we ought to speak. We cannot be ignorant, what falls out in the event to many; what may befall us in the Ministers God sets over us.  
How many have we seen of worthy gifts in the Church of God? men, as a man would think, fashioned for the work of the Ministry; either through lack of Conscience, or love of ease, or overtaken with love of the World, or dismayed with sense or fear of afflictions, or dis-heartened with lack of success, become utterly unprofitable to the Church of GOD; suffering their worthy gifts to just, without any profit to the people of God. And amongst them that tremble so to bury their Talon, yet coldness, and fear, or imprudence, disaduantaging, (Lord, how much?) the prevailing of their Ministry. Thus think; we are as james said of ELIAS, Men of like mould, 
o jam. 5.17.  subject to like infirmity and passions; Pray therefore, oh pray God, to excite us, to use; to direct us, aright to use our gifts to his Names Glory, and his Church's Salvation.  
The third specialty respects success of our labours; That the 
p 2. Thess. 3.1.  Word of God may have free passage, and be glorified. Need I press it by Reasons; these are, me thinks, prevalent. First, The great discouragement may come to Ministers, through lack of success and blessing upon their endeavours; when they shall be forced to cry out as ESAY, 
q Esay 49.4.  We have laboured in vain and spent our strength. With jeremy, it prevailed so far, that he resolves to 
r jer. 20.9.  speak no more in the Name of the Lord; with Paul, so that he 
s Acts 13.51.  shakes off the dust of his feet for testimony against the people. Secondly, To this add, that hereupon depends in part the hastening of our perfect and consummate felicity; deferred for no other cause, but that 
t 2. Pet. 3.9.  the number of the Elect is not yet accomplished.  
Thus many respects there are, pressing on the people as Duty, Prayer for their Ministers in regard of their Office. And is this a Duty?  
How cursed a generation then are we fallen into? wherein, what should be prayed as a principal blessing of God, is so repined at, as if it were some heavy plague, or judgement God hath sent upon the World; in giving us Pastors after his own heart to feed us with Knowledge and Understanding? First, How frequent is that outcry of the people? Never was merry World, since preaching came up in such plenty.  
To men so esteeming this blessing, I dare say, it is, as they esteem it; a Curse, a Plague, a judgement; sent to them only as a testimony, to make their disobedience more inexcusable; their damnation, more intolerable in the Day of judgement. And a day may come, when they may wish and wander to hear a Sermon, to ease the agonies they are perplexed withal; but shall find no opportunity.  
Secondly, Another sort there is of Hellish people; to whom, in our ministery nothing is so great a Corrosive, as the blessing and success GOD in mercy gives it amongst his people. That which Saints and 
u Luke 15.10.  Angels rejoice in; none but Devils and damned helhounds are tormented with; These men count their torture; as the Pharisees; See 
x john 12.19.  ye not that we prevail nothing, but all the World runs after him?  
I● this thy grief, that God is pleased to glorify his Word; to make it powerful to rescue his people out of the snare of the Devil? Of all marks of a graceless heart, I know none more certain; then to grieve at the success of the Gospel; to envy at the enlargement of God's Church. Thus of the things to be prayed regarding our Office.  
To our persons, must be prayed protection and deliverance; 
y 2. Thess. 3.2.  That we may be delivered from unreasonable and evil men that have not faith. Necessity of it appears to any man, considering either the enmity of the World, or the infirmity of our persons.  
First, As God hath 
z Gen. 3.15.  put enmity betwixt the two seeds never to be reconciled; so against none is the malice of Satan, or his seed with more eagerness carried, then against Ministers; whom, he knows GOD hath made his chief instruments of ruining his Kingdom. Thence have hottest Persecutions, violentest temptations been directed to them; and still the more profitable the Minister, the more felt he Satan's malice: PAUL'S 
a 1. Cor. 15.10.  labours were more than all: so 
b 2. Cor. 11.23.  were his persecutions. The Saints are all tempted. 
c Luke 22.31.  Apostles sifted and winnowed with temptation.  
Secondly, To this add consideration of human infirmity; from which who may exempt himself? Elias a great Servant of God, yet grows weary of Ministry and life also, through his continual vexations by jezebel; And under julian, how many great Lights of the Church were eclipsed? drawn down from Heaven with the baits of preferments, laid for them by that cursed Apostata. Insomuch that it is thought, the hottest Persecution prevailed not so much to work revolt to Paganish Idolatry; as that policy of julian, in promising advancements to honour.  
Beloved Christians, we also are men subject to like infirmity; through infirmity they fell; by Grace we stand: as it instructs us, not to be highminded, but to fear; so admonisheth you to beg with instance at God's hand, deliverance from like temptations; or more strength of Grace to resist them. The rather, because ye cannot be ignorant, how perilous for infection, are the falls of Ministers eminent in the Church of God. Their falls are as that of the great Dragon, 
d Revel. 12.4.  drawing after him to the Earth the third part of the Stars of Heaven.  
Wherefore be exhorted, amongst other Offices of Love and Thankfulness, not to forget this of Prayer to God for our deliverance and preservation. Think it not enough that ye yield us audience, or reverence, or maintenance; except this Office of Love be added, to pray for our standing amids the many assaults of Satan; and vexations from absurd and faithless men. Remember who said, I 
e Mat. 26.31.  will smite the Shepherd, and the sheep shall be scattered. The distractions of many Churches by that occasion, if we see not, we are blind; if we lament not, we want bowels of compassion.   
VERS. 26. 
Greet all the Brethren with a holy kiss.  
THe fourth branch of the conclusion. Paul's greeting or salutation, which he desires in his Name to be remembered to the Saints. Wherein is, first the Act; Salute. Secondly, the object or persons. First, the Brethren. Secondly, all the Brethren. Thirdly, the rite or Ceremony, with a kiss, whose qualification is expressed; it must be Holy.  
greet or salute. Not much unlike is that custom amongst us, to send commendations to those we wish well unto; thereby signifying our loving remembrance, and heartiest well-wishing to those that are dear unto us.  
From Paul's fact desiring by such courtesy to have his love manifested to the people of God, we learn; that, In Christian love it sufficeth not that the heart be kindly affected, except we give due testimony of our well-wishing to the Saints of God. What james speaks of faith, think spoken of love; Show me thy Faith, thy love by thy Works. SALOMON requires to show ourselves friendly. Christians of old time were careful in this kind; whence in Church Primitive grew their 
f Jude 12.  love-feasts, as well to testify, as to procure love: and hence the ceremony here mentioned, to salute with a kiss; continued till days of justine Martyr, 
justin. Martyr Apolog. 2.  in customary use before their approaching to the Lords Table: thereby to testify their heartiest and unfeigned well-wishing, and reconcilement each to other. 
Tertullian de oratione.  Tertullian blames the omission of that rite grown upon the Church in times of their solemn fastings and Prayers: then they withdrew that Osculum pacis, when in tertullian's judgement, it was most convenient and necessary.  
Truth is, the Nature of this affection, is, as of fire, it can by no means be concealed, but breaks out, and will find vent.  
There is a kind of love, which Solomon calls, 
g Prou. 27.5.  secret; open rebuke he prefers before it. When men pretending, I know not what, fervency of affection to the Saints of God, live yet as strangers each to other; And as men ashamed of that Cognisance of Christians, content themselves to wish well, & pray good to the Church of God; society & friendly familiarity, so every where commended, as available to cherish Grace, they purposely decline.  
Consider, First, how nearly it concerns us to preserve reputation of Christians, to give testimony of our love, and hearty well-wishing to the Saints. Hereby, saith our Saviour, 
h joh. 13.35.  all men shall know that ye are my Disciples, if ye have love one to another. Means he only of inward affection? How can that manifest us to the eyes of the world? Except there be added visible testimonies of our benevolent affection.  
Secondly, We cannot be ignorant, how much discouragement it brings to Novices in Grace, to see themselves slighted by such as profess the faith. The 
i Act. 6.1.  Grecians seeing their widows neglected grew to murmuring.  
Thirdly, If none of these move, yet let the practice of worst men in their carnal affections sway us. How willing are they the world should notice their brotherhood and consent in evil? It is the shame of Christians, to secret their love to the children of God.  
The persons are the Brethren, the Saints of God; to these he desires the testimonies of his intimous love limited: to these all extended. The points are two.  
First, Though love in some offices must be extended to all, yet are there offices to be limited to the Saints. In love are four things. First, Benevolence. Secondly, Beneficence. Thirdly, Complacentia. Fourthly, Familiarity. From our benevolence and well-wishing, may none be excluded; seem they, for the present, never so vile. 
k 1. Tim. ●. 1.  Prayers must be made for all even for enemies of the Church. And for Beneficence, the charge runs generally; Do good to all. 
l Gal. 6.10.  A specialty in these must be reserved to Saints: yet may none be simply excluded from them.  
As touching that Complacentia, contentment and pleasance taken in men, and that which flows from it, Familiarity; they are so peculiar to Saints, that they cannot without suspicion of unsoundness be extended to Aliens. David's protestation. 
m Psal. 16.3.  All my delight is in the Saints on earth, and in such as excel in virtue. And, I am 
n Psal. 119.63.  a companion of all that fear thee, and keep thy Statutes. And, I have not haunted 
o Psal. 26.4.  with vain persons; nor sat in the assembly of mockers. The charge is: With such eat not: 
p 2. Cor. 6.17.  separate yourselves, etc.  
And that nearest love and testimonies thereof should thus be limited to Saints: evinceth, First, our nearest conjunction with them in the body of Christ, by the bond of the Spirit. There are neighbours in Nature; by Cohabitation: in Affection: in Grace. Besides that, most of these proximities may have place in the Saints of God, how nearly hath the Lord combined us in the body of Christ, under one head? and quickened us by the same Spirit? Secondly, though enemies may not be excluded from our love, yet who makes question, but friends must be preferred in the measure of loving? To SAUL an enemy, DAVID showed kindness. But his soul 
q 1. Sam. 18.13.  clave to the soul of JONATHAN. Men in nature are enemies: only Saints are friends to Saints. Thirdly, their merits of us are far greater than any can be of Aliens. By their Prayers, and spiritual gifts, and holy example, they may be furtherances to us in the way to life.  
justifiable therefore against all cavils of graceless and malicious men, is this prudence in Charity. Generally, we see men, that most hate society with the Saints of God, are first that find fault with their strangeness in matter of familiar conversation; Reason they think they have sufficient, to hate their holy faith and profession, that they see them so partial in their affections.  
How could I wish, they were such, as with whom Gods children might with comfort converse? But first, if that be a precept of God's Spirit, Not 
r 1. Cor. 5.11.  to eat with that brother, that is a fornicator, or otherwise scandalous. Secondly, if Paul's charge be, 
s 2. Thes. 3.6.  to withdraw from every Brother that walks inordinately: Thirdly, If David and jeremy held it part of their righteousness, 
t jere. 15.17.  Not to sit in the assembly of mockers, with what warrant may God's children make such their familiars? Fourthly, and alas, what may a man expect to hear, or see in such society, other than Let in Sodom? Only what may 
u 2. Pet. 2.8.  vex a Righteous soul? Fiftly, it is not for nothing, Solomon adviseth to be so chary of our company. Lewd examples are infectious. Lewd men's endeavour, 
x Pro. 4.16.  to draw God's people to their own excess of riot. Lastly, God's precept, Saint's practice, call us always to 
y Gal. 6.10.  limit the specialty of our love, the testimonies of our entire affection to the household of faith.  
Reprovable rather is that promiscuous charity, as it is pretended to be, in too frequent use amongst men professing the fear of God; whose friendliest kindnesses run without difference to all as well Aliens, as Brethren: that know no odds betwixt the Church of God, and the Synagogue of Satan; Christians, and Antichristians; friends, and enemies of God, and all goodness have like friendly welcome to our familiarity; and equally partake all testimonies and significations of amity. First, Have we forgotten that God hath called us out of the world to be 
z Tit. 2.14.  a peculiar people to himself? Out of the world understand, not only out of the 
a Gal. 1.4.  state of the world; and from the 
b Rom. 12.2.  manners of the world; but from the friendly society and familiar acquaintance of men of this world. Secondly, And can we think it is for nothing, we are so often commanded to beware their company; lest we be corrupted with their manners? He knows not the corruption of his heart, nor is acquainted with the measure of its natural depravation, that sees not how easily any occasion enticeth to liking and practice of evil. Thirdly, What the Lord speaks to jeremy, should be in our measure performed of us, 
c jere. 15.19.  to discern the precious from the vile; as to prosecute with honour and lovingest respect such as fear God, so to 
d Psal. 15.4.  contemn vile persons, and to hold them despicable.  
All the Brethren. As his special kindness is limited to Brethren; so to all Brethren it is extended. So then, Christian love embraceth all God's children without partiality: In Colossians Paul commends it, that as they had faith towards God, so 
e Col. 1.4.  love to all Saints: first, so impartial is God's love to his chosen, whether Grecian or Barbarian, bond or free, 
f Colos. 3.11.  all are one in Christ jesus: Gods favours for salvation are equally extended to all, however different amongst themselves, by nation, state, sex, calling, all equally chosen to salvation; alike redeemed by the blood of Christ, sanctified by his Spirit, preserved and protected by his grace and providence. Secondly, the ground of love is the same in all, the Image of God, the Loadstone of gracious affections.  
Cautions there are. First, the case may so fall, that some testimonies of love may be withdrawn from God's children. Th'Apostle that commends to us love of brotherly fellowship, yet commands to 
g 2. Thes. 3.6.  withdraw from every Brother that walks inordinately, that he may be ashamed, and brought to repentance. Secondly, According to divers measures of Grace, so may the measures of love and significations thereof be proportioned; we read of love, and 
h 1. Thes. 5.13.  singular love, and though Paul's 
i 2. Cor. 11.28.  care was for all the Churches, yet was his love more 
k 2. Cor. 2.4.  abundant to that at Corinth.  
Criminous therefore is partiality in our affections owards the children of God. It is that which in point of reverence S. james so largely deals against, and is as justly taxable in the exercise of love. First, one sort there are, their love and testimonies thereof is limited to men of place, and outward eminence in the Church of God. They must be men of their own rank, that partake their company, to whom familiar greetings are vouchsafed; the poorer sort, though never so rich in faith, are scarce deigned a kind look or salutation, are thought meet 
i job 30.1.  mates for the dogs of our flock. I say as Paul, 
k 1. Cor. 11.22.  Despise ye the Church of God? and shame them that have not? What is this, but to add affliction to them whom God hath wounded?  
Another sort there are, and their limit is, to such as excel in virtue; If any be eximious in the Church of God, whose gifts have made him venerable above the ordinary, to him run our affections in full stream: If to any the Lord hath more sparely dispensed his Grace, those we contemn as Novices and weaklings. Now hearken, my beloved Brethren, hath not God made all of them members of Christ's body? sanctified and sealed them to the day of redemption? 2. And said Paul, Him 
l Rom. 14.1.  that is weak in faith, we must assume, not contemn. 3. The charge of Christ was for the least 
m Math. 18.6.  of those little ones that believe in him. 4. 
n Verse 10.  Angels, those glorious creatures, scorn not their meanness, but with a specialty of care watch over them for their protection. 5. We also had our beginnings, and may remember the time when our gifts were clouded with infirmities. 6. God is 
o Rom. 14.4.  able to strengthen the weakest, to make him not thine equal only, but thy superior in Grace. 7. As in the body natural, 
p 1. Cor. 12.22.  the feeblest members are necessary, so the meanest in Christ's body are someway helpful to the Church of God.  
Be we exhorted without partiality to entertain Saints into our love, considering it is best evidence of our sincerity in loving, it is surest sign of true gracious love, when it is thus impartial to all the Brethren, when, wheresoever we see Grace, thither our affections are drawn.  
With a kiss; The ceremony or rite to express love: thereof see what is abovesaid out of justine Martyr, and Tertullian. A ceremony of civility it was in Eastern Countries, traduced afterwards to be a rite something religious.  
In prescripts of this nature this is that we must hold, first, they bind not simply to the particular, but to the proportional. Secondly, rather to the thing they signified, then to the ceremony.  
A rule of some use, 
Example.  for understanding like injunctions in the word of God.  
In Widows to be chosen to service of the Church, this qualification is required, she must be one that had 
q 1. Tim. 5.10.  washed Saints feet; In case our Times had use of such, may we think the rule binds after the letter? not for the rite, but for the thing signified, viz. kind entertainment of the Saints of God. Our Saviour by his precept and example commends to his Disciples 
r john 13.14, 15.  washing each others feet. Are we bound to the ceremony? Not at all, but to the matter of the ceremony, humility, and lowliest serviceableness towards one another.  
So that they are too blame, that would tie us to all ceremonious traditions of Apostles according to the letter, allowing no Church liberty to serve therefrom: be like than it is a duty still to gird with a Towel before the Sacrament, and to wash feet of communicants, for so did Christ 
s john 13.4, 5.  practise and command. And in our meetings civil and religious, we must greet with a kiss of love, for so practised and 
t 1. Pet. 5.14.  prescribed Apostles.  
Of their injunctions, first, some were of moral & substantial duties, such bind all places & Times. Secondly, Some of circumstancial rites, as that of washing Saints feet, greeting with a kiss, etc. These sorted by the Apostles to particular times and places, are variable according to use and discretion of the Church. They bind not to the rite, but to the proportional, or matter signified thereby.  
A holy kiss. The qualification of this ceremony of greeting: So must every action, even of common life, have a relish of holiness. Not Greetings, nor those of common courtesy excepted. Hence Paul is so careful, to order our ordinary communication, apparel, and such like outward things: 
u Col. 4.6.  Our speech must be gracious; our apparel such as 
x 1. Tim. 2.9, 10  becomes those that profess the Gospel.  
Our people have penned up holiness all in Temples. Holiness becomes God's house. There sit they with greatest demureness, as those 
y Ezech. 33.31, 32.  Hypocrites before EZECHIEL: Their ordinary speech is spent, I would I might say only in impertinencies and vanity, and not in filthiness, railing, etc. are fit for nothing but to 
z 1. Cor. 15.33.  corrupt good manners: except also to manifest the 
a Mat. 12.35.  ill treasure of the heart, out of whose abundance the mouth speaketh. 
b Ephe. 5.3.  Is this seemly for Saints? Common courtesies Paul desires to be seasoned with holiness; Their kiss of love and peace must truly signify what it makes show of; that neither treachery, nor cruelty, nor lust, may insinuate itself into such a Symbolum of holy love.   
VERS. 27. 
I charge you by the Lord, that this Epistle be read to all the holy brethren.  
THe fift part of the conclusion: containing charge for publishing this Epistle to the notice of that whole Church. Wherein considerable are, first the manner of propounding; with adjuration. Secondly, the matter or substance of the charge, that this Epistle be read. Thirdly, and that to all the holy Brethren.  
The form or manner is with adjuration; I adjure you. The word in common use signifies one of the two. First, either to impose an oath; as when Abraham adjured his servant to obey his directions in choosing a wife for his son Isaac. Secondly, or else to charge with denunciation of God's vengeance, except what is so imposed be performed. As when the high Priest adiures our Saviour to tell whether he were that Christ. In which kind, adjurations we find none in use of God's servants, save when some duty of weight is charged upon the adjured. Thus it is here used: and occasions us to notice; of how great necessity and use to God's people is, the reading of Scriptures in the Congregation. Such, that Paul adiures to performance of it. If any would limit it to this Epistle only, because so run the terms; Let him know; First, that all Scriptures have the same Author; are of same use to the Church of God. Secondly, that like charge is given elsewhere 
c Col. 4.16.  for other Scriptures. Thirdly, It is probably thought, this was the first Scripture of the New Testament, excepting only that brief Epistle sent from 
d Act. 15.32.  the Council at jerusalem. It may be, for this the charge is specially given, that the Churches might know, they were to receive with like faith and reverence the Scriptures of the New, as of the Old Testament.  
The conclusion we shall easily make good for the general; Considering, First, the use of the Church in all ages. 
e Nehe. 8.8.  To jewish Church NEHEMIAH gives testimony for his time; we make no question, but aftertimes continued it. josephus against APPION. In unaquaque Septimanâ ad legem audiendam conveniunt universi: Every week they all come together to hear the Law. The fruit of it, he adds; that they could as easily render it as their names. Nostrorun quilibet de legibus interrogatus, faciliùs quàm nomen suum recitat. Compare Act. 15.21. To aftertimes, Stories give witness; Socrates of the Church at Alexandria. Once or twice a week the Scriptures are read in the assembly, & interpreted by the teachers. So necessary they thought it, that at length they ordained an order of Readers, who had to that function their solemn Consecration; So was julian, after the Apostata, ordained a reader in the Church at Nicomedia.  
Secondly, no marvel, the first use, and secondly power of it being so great, and behoveful to the Church of God. First, 
f Phil. 1.10.  For discerning things that differ, and trial of Doctrines, taught by the Teachers; to which end Esay calls to the Law and Testimony. Beraeans practised it not without commendation. Secondly, the people's better acquaintance with the letter of Scripture, & language of the holy Ghost. Which how much avail brings it to understanding of what is delivered by their Teachers? Whereas by their careless attendance to public and private reading, the most usual terms of Scripture, wherein the mystery of salvation is delivered, are unto them, as the terms of some strange and foreign language.  
Secondly, the power of it is exceeding great. First, to work knowledge; a comfortable measure whereof may be by reading attained; so hath God in things necessary, demitted himself to the 
g Prou. 18.9.  capacity of the meanest. Secondly, To confirm faith, when thereby we see the Doctrine of the Teacher 
h Act. 17.11.  approved by Scripture. Thirdly, yea, often hath it proved a strong preparative to saving faith and conversion; as to Austin was the obeying of that voice from heaven, Tolle; lege. To junius the reading of S. john's Gospel. Fourthly, A marvelous power it hath to excite & quicken Grace, quelled in the heart; as in josiah, the reading of the Law, 
i 2. King. 22.20  what remorse and compunction wrought it? And of his Epistle Paul testifies, it thus wrought in Corinthians, 
k 2. Cor. 7.8, 9  Godly sorrow to repentance. Of such necessity, and avail to God's people, is the naked reading of Scriptures in the Congregation.  
And it instructs us to beware, how in our judgement or practice we vilify this so holy and wholesome an Ordinance of God. It is as much God's Ordniance that Scriptures be read, as that they be interpreted and applied to the people.  
The policy of Satan would here be noticed. Gladly he would make us all profane Anabaptists, to contemn all God's Ordinances. Thereof when he sees us scrupulous, some one he permits to admire, that the rest may be despicable in our eyes. Prayer, amongst Romanists we see half idolized; Preaching too profanely scoffed at. In our people, reverence of the Sacrament no less than superstitious; of other Ordinances, profanest contempt. Reading, there are that most magnify. There are of another strain, desirous to turn our whole liturgy, after the French Scum, into a mere preach.  
Know we not, these all are holy Ordinances of God, necessary, useful, powerful to their ends assigned? of them all may we not say, as Paul of superior Powers, They 
m Rom. 13.1, 2.  are ordained of God? and they that contemn, shall receive their condemnation? who except prejudice or unpreparedness have forestalled his profit, hath not felt God's Spirit by reading, to enlighten, admonish, excite, mortify, & c? or can think God hath in vain, with such adjuration, enjoined it to those that are Guides of the Congregations? I say as our Saviour of the Commandments; 
n Mat. 5.19.  Who so contemns the least of these Ordinances, and teacheth men so, he shall be called least in the Kingdom of Heaven.  
The persons to whom by reading it must be imparted; are all the Brethren: that whole Church of God. The inference, me thinks, is current. That to knowledge of laics God will have Scriptures communicated; First, So, for the Law, is the charge, to read and 
o Deut. 6.6, 7, 8.9.  rehearse the words thereof in the audience of jewish children; To 
p Deut. 17.18, 19  the King must be transcribed a Copy of the Law, that by daily reading and meditation therein, he may learn to fear the Lord. Secondly, To Saints of the New Testament, commendation is in that behalf given; Peter, to them that attended to Prophetical Scriptures; 
q 2. Pet. 1.19.  Ye do well. PAUL records two Timothy's praise, That of 
r 2. Tim. 3.15.  a child little, he had known the Scriptures.  
CHRYSOSTOME ad Colos. 3.16. Audite Seculares, Comparate vobis Biblia, Animae Pharmaca.  
Augustine to Volusian urgeth study of Scriptures upon learned and unlearned: assuring them, that therein the Lord speaks, Ad cor indoctorum pariter ac doctorum. Sparing infinite testimonies, consider Reasons.  
First, Duties required of the people, such as without Scripture-knowledge, they cannot perform. First, 
s 1. john 4.1.  Trial of Spirits. Secondly, 
t 1. Pet. 3.15.  Making Apology for the Faith. Thirdly, 
u Rom. 12.2.  Proving in all things, what that good and acceptable will of the Lord is.  
Secondly, Ends of writing belong to the people: such are, First, 
x Rom. 15.4.  Instruction. Secondly, Consolation.  
Thirdly, Necessity of their knowledge concerns them. First, They are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Covenant which God made with man. Secondly, People also are called to the 
y Eph. 6.13, 17  spiritual warfare, and have need of this Armour.  
The more accursed is that practice of Rome, seizing Scriptures to the Clergy, as their privilege and prerogative, interdicting the people acquaintance with them. The questions between us are two; First, Whether Scriptures must be permitted to laics in a known Tongue. Secondly, Whether their public reading must be in a Language understood of the people.  
To the first they answer; Their Prohibition is not absolute to all laics; To men that can soberly use them, faculty being obtained of the Ordinary, Scriptures are permitted in a known Tongue. Whether they should promiscuously lie open to all the Laity is the question? But at no hand may they be publicly read in a vulgar Tongue.  
Contra. First, Me thinks, the state of the Church Christian should not seem any whit inferior to that of jews; if to jews their reading was promiscuously, not permitted only, but enjoined, why not rather to people Christian? Secondly, To people is that Injunction universal, That the 
z Col. 3.16, 17.  Word of God dwell in them plenteously. Will they say, perhaps, in a strange Tongue? What means the Precept subjoined, of teaching and admonishing one another? Thirdly, What else was God's aim in that gift of Tongues, what time he meant to set open to Gentiles the door of Faith, but that 
a Act. 2.8, 11.  every one might hear in that Tongue wherein he was borne, the wonderful works of God? Fourthly, And to what purpose was that pains of Ancients, translating Scriptures into vulgar Languages? as Hieromes, into the Dalmatian; Chrysostome into the Armenian Tongue. Vulphilas into the Language of Goths. In Bedes time, were extant Translations into six several Languages for the use of the people of this Island. Vainly, except to people also their use was freely intended.  
And that especially their public reading in the Assemblies should be in a Language understood of the people, evinceth; First, the charge given for reading this Epistle in the Tongue wherein it was written, the Native Language of Thessalonians. Secondly, The custom of the jewish Church. Thirdly, The ground of the Apostle, That all be done 
b 1. Cor. 14.26.  to edifying. Fourthly, The end of reading, that the people may learn to fear the Lord. Fifthly, Practise of ancient Church Christian, recorded by their own Lyra and Caietane.  
Let all God's people be exhorted, sith God hath pleased so every way graciously to tender us the knowledge of himself, to make use of his bounty; Count we it our shame, to be strangers in the Doctrines, and Language of the Scripture. Reason's persuading their daily study. First, Here only is revealed the saving knowledge of God in jesus Christ; there is no other Learning that 
c 2. Tim. 3.15.  can make us wise to salvation. God hath indeed by the Creatures made known himself to the World; so that, whoso runs may read in them, the Majesty, Power, Wisdom, Goodness, of the Creator. Howbeit by all 
d 1. Cor. 1.21.  the Wisdom that shines in the Creatures, the wisest Heathens could not know God aright; but perished everlastingly in ignorance of the Mediator. All they could thence learn, was but what might 
e Rom. 1.20.  make them inexcusable. But here have we revealed, and made known unto us, the way to life, 
f Rom. 1.17.  The righteousness of God from Faith to Faith.  
Secondly, No other knowledge was ever able, First, to convert the Soul, or Secondly, comfort the Conscience distressed. LACTANTIUS comparing the Word of God with Philosophy, and the best Moral Precepts tending to reform the life; shows excellently by confessions of the chief Masters of manners amongst the Heathen, how unable their Moral Wisdom was to kill and subdue corruption: insomuch that after all their strictest Discipline, and hardest labour, they are forced to confess, plus valere Naturam. And that after strength wasted in study of Philosophy, neither themselves, nor others are made better, if Natural Propensions oppose their Precepts. All their wisdom, where it most prevails, Non exscindit vitia, sed abscondit. But the few Precepts of the Word of God, so alter and change the whole man, and that in a moment, that we can scarce know him to be the same. Da mihi virum qui sit iracundus, maledicus, effraenatus, etc. paucissimis Dei verbis tam placidum quàm ovem reddam, etc. So still is it the privilege of the Word of God 
g Psal. 19.7.  to convert the Soul. Secondly, To settle the Mind and Conscience in a state of tranquillity and peace, the travel of wisest Heathen was great; yet all in vain: whiles they were ignorant of him, whom Scripture alone reveals to 
* 1. Tim. 2.5.  be the Mediator betwixt God and man, the man Christ jesus, the 
h Isai. 9.6.  Prince of our pease, Author of reconciling sinners to the Majesty of God.  
To draw towards conclusion; marvelous hath been God's mercy to us in this behalf, above that he vouchsafed to former ages. Amongst jews under Antiochus, it was made Capital to have the Book of the Law. No less dangerous to our forefathers in days of Popery, to be familiar with the Scripture: more mercifully hath the Lord dealt with us, granting means of all sorts, to know, and be acquainted with his Word; liberty to read, hear, know, profess it. How sweet is the comfort of it, to them that take benefit of this favour of God? How just and intolerable shall be the condemnation of this generation, at the day of judgement; for willing or rather wilful ignorance of the Scriptures?  
Beloved Brethren, consider seriously this favour of God; despise not so great salvation; know it for certain, 
i 2. Thes. 1.8.  They perish everlastingly that know not God, and disobey the Gospel; and they know him not aright, that know him not by his Word. The Gentiles that knew so much of God's nature and properties, are said for all that not to know him; because they knew him not aright. Truly said David, 
k Psal. 76.1.  In jewry was God known; there only aright, because to jews only were 
l Rom. 3.2.  committed the Oracles of God. To us it is given in the means, to know him: The price is put into our hands to get knowledge; But, fools as we are, we have no heart. Scripture knowledge we think is for Churchmen, & those that have little else to do. As in Chrysostom's time the excuse was rise; Non sum Monachus. I am no Churchman. Yea, but thou art a Christian; else in worse case than a Pagan, or Ethnic. And as that father observed, if for any men, Scripture-studie and knowledge be necessary; in some respect, most for seculars: whose employments are most in things of this life. Vulnus super vulnus quotidiè accipiunt; and therefore potiùs indigent medicamine; wound they take upon wound in dealing with the world; the more is their need of Medicine from the Word.  
I beseech you be exhorted, sith the Lord desires thus by all means to impart the knowledge of himself unto you, Despise not so great salvation. Know that a day will come, when one dram of Divine knowledge learned from the Scriptures, shall do thee more stead, than all the gold of Ophir, or the deep learning and wisdom of the Egyptians. The Grace of our Lord jesus Christ be with you all. Amen.   
FINIS.   

Errata.  
PAge 8. line 33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 9 l. 4. for creature r. nature. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 13. l. 29. actuous. p. 14. l. 3 the lot. p. 20. put out question in the margin. so p. 22. etc. p. 14. l. 16. r. mirabìlarius, p. 26. l. 8. for parties r. petties. p. 27. l 22. put out, that. p. 31. l. 9 for no, r. in gifts. p. 35. l. 28. for cast r. eat. p. 41. l. 3. for some r. the same. l. 4. put out, if. p. 50. l. 13. put out secondly. p. 51. l. 25. r. to prove them, p. 53. l. 30. put out, first. p. 57 l. 2, 3. for persecution r. prosecution, l. 26. for they, r. we. p. 60. l. 10. for warned r. warmed. p. 63. l. 2. for Deboras, r. dolorous, l. 28. for or r. our. p. 64. l. 19 for motion r. mention p. 65. l. 3 ●. for expound r, propound. p. 60. l. 2. for excellently, r. in excellency, l. 4. for elatis r. electis, l. 18. for both r. loath. l. 29. for praeariseth r. prefaceth, p. 67. l. 4. for best r. lest. p. 7● l. 10. for miserum & r. miserum est. p. 73. l. 26. insatiably. p. 74. l. 21. put out, in. p. 77. l. ●. r. on whom. p. 89. l. 35. for place is, r. Christ is. p. 90. l. 22. for exact r. expect. p. 16. l. 30. for abased r. abated. p 112. put out Quest. and so in the rest, p. 116. l. 33. for nimio r. minio. p. 117. l. 12. for inventions r. intentions. p. 118. l. 31. for instructed r. entrusted. p. 126. l. 9 r. unto God. p. 129. l. 16. for specially. r. specialty. l. 30. put out, from or. p. 131. l. 9 for factions r. actions. p. 134. l. 19 for understood r. understand. p. 144. l. 29. put out, as. p. 141. put out Object. and so in the rest. p. 146. l. 8. for doubted r. doubled. p. 159. l. 2. for slake r. slack, p. 160. l. 24. for impart r. impair. l. 31. for me r. no. p. 165. l. 13. for operation r. option. l. 26. put out, and. p. 172. l. 30. for quid r. quod. p. 177. l. 15. put out, and participation. p. 179. l. 2. r. in other terms. p. 194. l. 16. for proof r. people. l. 19 for thee r. them. p. 195. l. 2. Lo me. p. 198. l. 15. for Christ r. thirst. p. 206 l. 30. for mild r. mill. p. 216. l. 22. for expounding r. propounding, p. 220. put out, Object. Answ. p. 228. l. 31. for some, r. sow. p. ●38. l. 18. ambitious.