VERS. 1. Paul an Apostle of Iesus Christ, by the will of God, according to the promise of life, which is in Christ Iesus.

IN these words, the Pen-man of this Epi­stleThe Logicall resolution. is described, and that, 1. by his name. Paul. 2. by his office, an Apostle, amplified by the person who sent him, Iesus Christ. 3. By the ground or lawfulnesse of com­ming to it, the will of God. 4. By the end of his commission, which is to Preach the promise of life. The which life is explicated, from whom it pro­ceedeth, and that is Christ Iesus.

Paul] We must here note▪ that the Pen-mans name was al­soThe Theolo­gicall exposi­tion. Saul, as well as Paul; that many men are of many and diffe­rent opinions, why he had both, and yet in all his Epistles, ma­keth but mention of the one. Briefely, (to omit all others) he was a Citizen of two Provinces, of the Iewes, by birth, and of the Romanes by prerogatiue, & therefore was named Saul, being an Hebrew of the Hebrewes; Paul, being a Romane, of the Romanes: and he now called to be a Preacher, especially, to the Gentiles, reserues that name, which was most familiar to them, best accepted of them.

An Apostle] The word in the Greeke tongue, is vsed ei­ther as an Adiectiue, or a Substantiue, and that, generally, for any one sent; but more particularly, for a legate of Christ, ha­ving2 Cor. 5. [...]0. a peculiar charge to Preach the Gospell. And many be the properties and priuiledges of Christs, beyond any other Apostles. For, 1. they saw the sonne of God manifested in the flesh. 2. They were immediately called to their office by him. 3. Extraordinarily fitted with gifts, to execute their function. 4. They spake all languages. 5. Had power to worke Miracles. 6. Write, as they were caried of the spirit; & [Page 6] last of all, their commission was to Preach through the world.

Of Iesus Christ] Iesus comes of an Hebrew word, which signifieth to make safe, and imports as much as a Saviour. Now Saviours are either principall or instrumentall. Iesus, as he is God, is the Saviour of all men; as God-man, and Mediator, 1. Tim 4. 10. specially of them who beleeue. This notation was given him, by the hand of an Angell, Thou shalt call his name Iesus; for, he shall saue his people from their sinnes. Mat. 1. 22.

Christ] This word springs of a Greeke roote, that signifi­eth to annoint, so that Iesus Christ in our English dialect, is, as if we should say, An annointed Saviour. Of Christs there be two kindes, true or false. Of the former sort, they be eitherMat. 24. 24 typicall or reall Now, this Christ is true, reall, not false, not typicall. And it may be, he assumed both an Hebrew and a Greeke name, closely to teach, he was Saviour both of Iewes and Gentiles. For, vnder these words are his offices compre­hended. He was anointed in respect of his Man-hood, not the God-head. For, that is holines it selfe, and cannot admit of any ambiene, or created vnction.

By the will of God] Here the Apostle layeth downe the true ground of his calling; partly, to stop the mouthes of his car­ping adversaries: partly, to remoue false causes, as Symonie, and the like, and partly, that his doctrine might be accompanied with the greater maiestie, making way for acceptation.

Here obserue, that, Will is ascribed to God the Father, asMat. 6. 20. Prov 8. 22. 1. Cor. 1. 24. Luk. 1. 35. Wisedome elsewhere to God the Sonne, and Power to God the holy Ghost. Will is the beginner of the act; Wisedome the dis­poser, and Power the effecter. The first person willeth, the second disposeth, the third effecteth. Thus, distinct actions are appropriated to the distinct persons in the Deitie. And the reason is, in that, the Father worketh from himselfe (ha­ving none in order to precede him:) the Sonne from the Father (being in order, after him:) and the holy Ghost from both (both being in order before him.) And hence it is, that Election is given so often in Scriptures, to the Father, Ephes. 1. 3. 4. 1 Cor. 1. 30. 1 Cor. 6. 11. 2 Thes. 2. 13. Redemption to the Sonne, and Sanctification to the holy Ghost: though all externall acts, which passe vpon the creatures, by [Page 7] the three persons, may be said to be indivisible, as the workeGen. 2. 26. of creation. Where, by the way, we gather a strong argu­ment, against the Arminians, who would haue redemption, and sanctification to precede election, as if the Sons worke, and the holy Ghosts, in order went before the Fathers.

According] I take it, that in this sentence, is declared the end of Pauls Apostleship, to wit, to preach the Gospell; and that, not in any newly invented, or opposite manner, but pro­portionable & iust after the forme, and effigies of that good, true, and warrantable patterne; for, he who did reach other­wise, was to be accursed. Gal. 1. 9.

Promise] Here the Apostle opposeth the Gospell, and the Law, not that the observation of the Law, would not haue given life, or was without a promise, but, because, that man, since his fall, is dead, and cannot keepe it; therefore, he is to fetch life, from another fountaine, viz. the gospell, which is, in briefe, called the Promise of life.

Of life]. There is a fourefold life, at the least, to be found, in the creatures; 1. a life of vegetation, as in herbes, & plants, 2. a life of sence, as in birds and beasts. 3. of reason, as in man and Angels. 4. a life of grace (called the life of God. Eph. 4. 8.) onely to be found in good Angels, and such men, as are borne againe; and this is that life, which is here promised, by the Apostle preached, and principally to be desired.

Which is in Christ Iesus]. Christ is the fountaine of this spring, the roote of this tree, and the very first beginner of this spirituall life, and motion. For, without him, we are dead, can doe nothing.Ioh. 15. 5.

I Paul, (also called Saul, because I was a Citizen of two The Meta­phrase. Provinces, of the Iewes by birth, and Romanes by preroga­tiue, yet being principally sent to be a Preacher to the Gen­tiles, haue reserved the one, cast off the other, as being more familiar to them, better accepted of them, an Apostle and legate, not of any private person, but of Christ Iesus, the holy one, and anointed of the Lord, sole Saviour of the [Page 8] faithfull, having a true and lawfull calling, not of man, nor by man, but of, by, and for the Lord, being sent to no other end, but to preach the lif [...] of grace and glory, which is onely through the free promise of God in Christ, to be obtained.) I (I say) doe ingenuously confesse, without all mentall re­servation, or subtle ev [...]sion, my selfe to be the Author, Pen-man of this Epistle, being chiefely induced to prefixe my name, declare my office, shew the ground of my calling, and the obiect and end of my function, to silence such as might carpe at my Doctrine, that the Church in all succee­ding ages, aswell as for the present season, might receiue it, as free from all error, and the truth of God; and that my person, preaching, and writing might not be contemned, but as they ought, esteemed, regarded.

And now let vs proceede to gather such Doctrines, as ariseDoctrines deduced. out of these words, thus resolved, plainly expounded.

Seeing the Pen-man reserues that name, which is most ac­cepted, and best received of the people, as also annexeth that title, whereby the excellency of his office is demonstrated, we note, that, Preachers are to maintaine the dignitie of their Doct. 1. persons.

This hath beene the care of all the Prophets in old time, and Apostles in these latter dayes. If it were not so, what meaneth all this? Am not I an Apostle, am not I free? haue not 1 Cor. 9. 1. 1 Tim. 4. 12. 2 Cor. 5. 20. I seene Iesus Christ our Lord? Are not you my worke in the Lord?

Because a good name is as a precious ointment, aboue greatReas. 1. Eccles. 7. 1. Prov. 22. 1. riches, and more than the choicest silver, and gold to be re­garded: It will reioyce the heart, cheere the dead spirit, and prolong a mans dayes, whereas the contrary is a curse, and to be auoyded.

Otherwise, if Ministers be ill reported of, their doctrineReas. 2. (be it never so sound, or soveraigne for the soule) it will be despised, reiected. If the vessell be counted vnsweet, who [Page 9] will, with alacritie, taste of the liquor? And men iudge the fruit according to the trees report.

Let Ministers, then, haue an eye to this dutie. Too too ma­nyVse 1. are carelesse in this thing; and thats the cause, why they Preach so much, and profit little; and who ever saw good done by such a man, as was contemned in his name, & per­son? The Word will not speed, if the Preacher be despised.

And for procuring a good report; 1. be diligent in the dis­chargeHow a good name may be got. of thy duty, avoyd idlenes in thy calling. 2. Againe, take heed, thou be not iustly accused of that, which thou hast severely censured in others. 3. Speake not evill of others; for, with what measure we meete, it shall be measured to vs a­gaine. Could we cover others infirmities, they would doe the like for vs. 4. And in conclusion, seeke the glory of God1 Sam. 2. 30. Prov. 10. 7. in thy proceedings; for, they who honour God▪ shall be honored of him, whereas they, who seeke themselues shall be abased.

The people also must take heed, how they detract fromVse 2. the credit of their Pastours. Its a foule fault of some, and to be reformed, who are alwayes prying into, and raking vp the infirmities of their Preachers; cover thou their faults, passe by their wants, and seeke their dignitie, for thine owne good, and thy brethrens. Nature, by a secret instinct will defend the head, with the losse of the hand, and will we not cover our baldnesse with a Periwigge? Why, the Preacher is the head of the people, and therefore to be respected; and its an old Axiome, Doe my-Prophets no harme. Psal. 105. 15.

Againe, where Paul is called an Apostle, who in former times, was a persecuter of the Lords people, we obserue, that:

Yong sinners may proue olde Saints; great offenders, godly per­sons; Doct. 2. persecutors of the truth and people, zealous Preachers; Church-founders. For, is not Saul now among the Apostles, who sometime made havocke of the Saints? Did he not doe many things, against the name of Iesus of Nazaret, and per­secute this way and word, which he now maintaineth, vnto the death? Others, who haue done the same, yet haue proo­ved the same, godly livers, excellent persons? 2. Chron. 33. 12. &c. Luk. 8. 2. Tit. 3. 3. 1. Cor. 6. 11.

And this commeth to passe, by the finger of God. Hee knoweth how to doe it, hath power to doe it, and if heeReas: 1. will, who can resist him? He who made the instrument, cannot he amend it? so, he who first formed man, shall hee want abilitie to reforme him? no, he is in heaven, and doth whatsoever hee will. Sathan may resist, but all in vaine;Isa. 46. 10. mans will may oppose, but all to no purpose; for, his pow­er is infinite, theirs finite.

And is there not a possibilitie for such a subiect to be re­formed? Man is capable of grace, if it be infused. His es­senceReas. 2. is not destroyed, but his faculties disordered, so that being once turned, like a wheele, that goes backward, he will (Gods finger being once present) easilie be caried the same course, as at the creation.

This doctrine should incourage men to vse the meanes,Ʋse 1. without wearines, whereby sinners are converred. Wee must instruct them, who be contrarie-minded, prooving if God at any time, will bring them out of the snares of the Devill, to2. Tim. 2. 25. amendement of life. Why should we despaire of any per­son? iudge him finally, or repute him a reprobate? Was not this man, with whom we haue to deale, as vnlikely to haue proved an Apostle, an holy liver, as any thou know­est? Hee who had seene Paul with the high-Priest, and met him with letters trudging to Damascus, would haue little thought he would another day haue sealed the Gospell with his blood. Let the meanes be vsed, and referre the suc­cesse to God. The prodigall may come to himselfe, and re­turne to his Father at the last. Onesimus may be begot in his wandring, proue profitable to, and abide with his master, for ever, after.Phile. 10. &c.

This Doctrine is of vse also, for such as haue mispentVse 2. their former time, followed the evill fashions of the world, and given their members, as so many servants, to worke wickednesse, with greedinesse. If they finde in themselues a setled resolution, to leaue their former courses, and with a purpose of heart, to cleaue vnto the Lord, its a truth that Sathan will tempt such, and tell them that now it is in [Page 11] vaine, to returne from their wonted wayes, former wicked­nesse, and alter their crooked pathes: But they must not giue credit to his false suggestions, and subtillillusions; for, if they doe, they bee vndone. Bee of good comfort: For, thy former evill course shall not make thee miscarry, if thy present resolution be to be reformed in all things. For, as bad, lewd, profane, as thy selfe, haue become godly persons, excellent people. Let this then be a meanes to comfort thee, when thy spirit is wounded, or thou by Sathan to vtter desperation art tempted.

Yet, caution, must heere bee had, that this comfortableCautions to be vsed, that grace be not abused. doctrine be not abused. First, take heede, that thou doe not learne heereby to deferre thy repentance, to extenuate thy sinne, or to apply it to all times, and persons. For, this were a sinne, with an high hand, and in so doing thou shouldst aggrauate thine in [...]quitie, and turne the mercie, bounty, and long-suffering of the Lord into wantonnesse, abuse his patience, and iustly incurre greater condemnati­on. Wee must not sinne, because grace doth abound, but rather, in the consideration thereof, bee led to repentance. Secondly, as thou desirest to partake of the like grace and favour, which others haue done; striue thou to be equal­ly qualified, as such persons haue beene. The choicest re­ce [...]pts are applyed to the sickest, weakest. The mercie of God is physicke onely for the wounded spirit. Wherefore set this example before the eye of thy soule, in the greatest temptation, hardest conflict, and when thy faith, in the re­membrance of thy former crooked courses, the most see­meth to faile thee: for then it may stand thee in stead, o­therwi [...]e not.

I could also gather from these words: That, diverse names may, for iust and lawfull vses, be vndertaken.

That, our owne names, and hand is necessarie to bee annexed to our writings: but I omit these, and proceede further.

Of Iesus Christ:] What did the Apostle most reioyce in? from what did he deduce arguments to maintaine his dignitie? from his Tribe, kindred, Pharisaicall profession, [Page 12] or any carnall, and earthly priviledge? in no wise: but from that he was now the servant of Christ, and put into office vnder him, whence may be collected, that: Any vnion, rela­tion, Doct. 3. or contract, in and with Christ, is of great importance.

As Paul doth magnifie his place and person, in regard of his master Christ: so may we, in all other respects, whereby we are conioyned, and knit by any band vnto him. What greater honor to the weaker sex, than to be the mother ofLuk. 1. 43. 48. our Lord? What dignitie, is this, to fraile man, that he pas­sed by the Angels, and assumed his nature? What privi­ledgeHeb. 2. 16. of more price; than to be bone of his bone, and fleshEphes. 5. 30. of his flesh? to be a branch of such a root, a member of such a head, and an Ambassadour of so vnmatchable a Monarch? 1 Cor. 9. 1. 1 Tim. 1. 12. Rom. 16. 1.

Why, Is not Christ Iesus God-man, the onely Sonne ofReas. 1. the Father, and the beginning of all creatures? Surely, the neerer we approach in nature, vnion, or action, to the crea­tor, the neerer are we to all perfection, and blessednesse, thatHeb. 1. 14. can befall a creature.

Againe, Are we in his service? Wee shall be preserved,Reas. 2. assisted, well rewarded: Be we vnited to him? We shall ne­ver be rent asunder, but abide with him, and in him for e­ver. Is he our first kinsman, and husband? What honor to this? What profit comparable? For thereby God is be­come our Father, heaven our inheritance, and salvation e­ternall, our yearely ioynture.

Here are reprehended many in our dayes, who care notVse 1. a whit, for matters of that nature: reputing it no reputation, to haue relation, vnion, and communion with Christ Ie­sus: these shew plainly, that they be carnall, and savour not the things, which be of God. What boasting will some vse of their pedigree, and bloud? Yet never dreame of affinitie with Christ, or the new birth. Extoll themselues, that they or theirs, are matched in such or such a house? yet haue no care at all to be graffed into Christs stocke, the Lords fami­lie: as of this sort there be millions, so they be all misera­ble.

This must teach vs, who haue any relation with Christ,Vse 2. highly to esteeme it, and greatly to reioyce in it. Thinke it no small thing to be an off [...]cer in his house, a labourer in his V [...]neyard, and a member of his bodie: for this is true nobi­litie, vnconceiuable dignitie, and the direct path to eternall felicitie. Paul a Preacher of Iesus Christ, is a name of grea­ter price, and prayse, than all humane titles, and times ad­ [...]u [...]cts (though in their nature good) in all the world.

And here we are instructed from this point, how to at­taineVse 3. vnto great dignitie: we & our children must get some office vnder Christ; principally endevour to be vnited by faith, and aff [...]ction vnto him: but alas, men scorne the Ministery, the name Preacher is a word of derision in the Pa­rish: and Parents cry out, What? Make my sonne a Priest? I will never doe it. Well, the calling is of great honor with God, though despised of these beastly men: And the dayes1 Sam. 1. vlt. haue beene, when to dedicate a sonne to the Ministeriall function, was counted a great grace in the Parents, honor to the person: but in all contempt, and bitter derision, let the Minister and true Christian, know; that, his Master thought it no shame, to become a Preacher. Heb. 2. 3. And Salomon higher esteemed the dignitie of a Preacher than a King. Eccles. 1. 1.

By the will of God] The Apostle, in this phrase, declareth the ground, way, and lawfulnesse of his calling; as if he had sa [...]d, I ran not before I was moued, I came not of mine own mind by men or by money, in at the window, or the like: but the prime and chiefe cause, was the will and good plea­sure of God, whence ariseth this instruction, that, [...]

It is necessary for such as preach the Word, to iustifie thei [...] law­full Doct. 4. calling there vnto from God.

What Paul did as a Preacher, we ought to doe also. Ti­motheus knew from whom Paul received his calling: and he add [...]th this, for the respect he had to future times, and per­sons. Iohn the Baptist did this, and Christ himselfe, ha­vingMar. 2. 19. Matth. 3 3. to deale with the Pharisees: and Reason will confirme it▪

Otherwise, they can haue no assurance of protection fromReas: 1. God by his Angels; they must keepe their limits, and but preserue vs in our wayes: they dare not attend vs, if we runnePsal. 91. 11. Mat. 4. 6. a crooked path. Sathan, vnderstood this well, therefore falsely alledged the Scripture, leauing out, [in all thy waies.] And what became of the young Prophet, that wandred? Was he not destroyed?1 King. 13. 22.

And the certaintie of our calling from God, will makeReas. 2. vs bold in the execution of our function, and in the hottest opposition to say with Nehemiah, Shall such a man as I flee? Nehem. 6 11. Luk. 13. 32. Or with our Master, Goe, tell that Foxe, that I will heale, to d [...]y, and tomorrow, and the next day, I shall be perfected. Absa­lom bids his servants, sinite, kill, feare not, but be bold, and2 Sam. 13. 28. play the men; Why? For he had commanded them. This needs no application.

Againe, then may we expect a blessing of our indevours,Reas. 3. 1 Sam. 1. 2. 15. otherwise not. He that will runne, before the Lord bids him goe, may speede, like him, that brought tydings to David, that his sonne was slaine: and his Sermons proue to him­selfe like the Letters that Ʋriah caried. What if Israel be not2 Sam. 11. 14. gathered? yet thy reward is with the Lord. If the Master bid the servant cast seed in a barren soyle, what if he haue noIsa. 49. 4. good crop at harvest? Its not the servants fault: he did his dutie; and would haue beene glad, the ground had beene better, the crop greater; but he relyeth on the command of his Master, not the successe in vsing the meanes: so must Ministers also.

And last of all, assurance that a man is sent of God, willReas. 4. giue him to beleeue, that he shall never want a word to com­fort others in due season: such a man may certainly expect a supply of gifts from the Lord. Wee haue some, that like Ruth after Boos reapers, gleane here and there, and pull an eare from the sheaues of others; yet much adoe to make one loafe in many dayes, to feed the flocke of God: And whats the cause? Sure, God never sent them to sow; for, if he had, they should haue beene supplyed with seed.

Doth not this doctrine reproue those, that take vpon themƲse 1. [Page 15] this high calling, without any assurance they be sent of God? Some Preach, that are neither sent of God, nor man, as the Anabaptists: others of man, but not of God; these are Ieroboams Apostles: a third pretend, they are sent of God, but not of man; (like some new vpstart spirits, I passe to nominate,) which if it were true, their calling were Apo­stolicall: but, who shall one day pay these their wages? The Lord, but in wrath.

Let Ministers then looke to this: it stands them in hand:Vse 2. so shall they haue protection by the good Angels, boldnes to reproue sinne, and not to be scared like boyes, with the humming of Bees, and Flies: a supply of grace on each new occasion; and their labour shall not be in vaine in the Lord. 1 Cor. 15. vlt.

And men may know, by these markes: 1. If in some mea­sure,Trials; if we be truely cal­led to Preach the Gospell. Isa. 6. 8. Rom. 9. 2. 3. Eph. 4. 12. Ier. 23. 32, they be fitted with gifts. 2. If they finde in themselues a readie and willing mind. 3. If they be approued & thrust forth by graue, learned, and religious persons; of great note, and government in the Church. 4. When they ayme at the gathering of the Saints, the edification of the bodie of Christ, the glory of him, that sent them, and not at some si­nister and private ends; as prayse, promotion, or the like. 5. If the Lord in some measure blesse their endevours. This1 Cor. 9. 2. last is not the least; but as a Signet to seale the truth of their calling. And I could note further from these words: that,

Promotion to high places commeth from the Lord. Note. Doct. 5.

Preferment comes not from the East, nor from the West: Lit­tle did Paul thinke, either of his sudden conversion, or ad­vancement to this honorable function, a few houres before he was called; this is the worke of God, and ought to be mar­veilous in our eyes. Psal. 75. 6. Mat. 21. 42.

Learne hence, to envie no man that is advanced: for thatƲses. 1. were to resist the will of God. And let this direct thee to2. prayse God, if aboue many, thou be promoted. And it must3. teach all men, to be content, with their present condition, and not to repine: for the will of God depends on no other, and is the Rule of all truth and goodnesse.

To Preach:] according to the promise of life:] I adde, to Preach, and that (I trust) without wrong to the Text: for the end of his Apostleship, was to Preach the promise of life, the glad tydings of salvation: out of these words, I ga­ther this Conclusion: that,

Eternall life is not to be had in the precepts of the Law, but Doct. 6. from the promises of the Gospell.

The life of grace, and glory is, since Adams fall, derivedGen. 3. 15. Gal. 2. vlt. And 3. 21. to man, by another meane: the old way in this respect is not the best way: we must find out, (and walke too) in the new way, which is the everlasting way. And thus it comes to passe.

Because the precepts of the Law exacts a perfect righte­ousnesse,Reas. 1. both in regard of mans entire nature, and the whole conversation; for, cursed is every one, that continueth Gal. 3. 10. not in all things of the law to doe them: now if the Lord should marke what is amisse, within vs, and that proceedeth daily from vs, who were able to abide it? Not we, Christ onely ex­cepted; so that we must flee to the promise for life, and cast off the precept in this respect.

Besides this, there is another reason rendred by the Apo­stle,Reas. 2. which is, that if justification, and (consequently salva­tion) had beene obtained by the Law, then Christ had dy­edGal. 2. vlt. gratis, in vaine, for nothing. Indeed the Law is able to giue life: for Christ was saved by it, but we are weake, and not able to fulfill it. And though the law be said to be of no strength, it is in this respect; that like a iust Iudge to an of­fender,Rom. 8. 3. it giueth a true testimony, not able to set man at li­bertie, who is a transgressor.

Confutation, springs from this roote, of the Papists; whoVse 1. tye salvation, rather to the law, and workes, than to Christ, and the Gospell.

Reprehension too, proceeds from the same ground, againstVse 2. the ignorant Protestants; who being demanded, how they hope to be saved? Reply, either by their good deeds, or ho­nest meaning; this is naturall Papistrie: yet good workes are in no sort to be omitted. For they be the true euidences of [Page 17] faith, as childe of a father: the high way to heaven, though not the principall and immediate cause of raigning; these may be said to bring life, as the nurse to the child: faith, as the mother.

And from hence every one that longeth after life, mustƲse 3. 1. deny his owne workes. 2. Learne to be acquainted with the promises, and to discerne them from the precepts. 3. La­bour for faith to apply them; for knowledge, except mixed with faith, profits nothing. Heb. 4. 2.

This may also direct Ministers, how to teach their peo­pleVse 4. a principall point of Catechisme; as also to worke faith in them, that they may beleeue: not that the law is to be o­mitted: for that reuealeth sinnes, breaketh the heart, setteth before the eye of the soule, Gods irresistable judgement, and directs the way that leadeth to justification, and salva­tion; yet in a differing manner from the Gospell. Its our Schoole-master to Christ. Gal. 3. 24.

Might we not hence obserue further, that the principall end of Preaching, is to bring men to life and salvation?

By the foolishnesse of Preaching, it pleaseth God to saue such as 1 Cor. 1. 21. beleeue.

Then are they farre wide, that looke for life, without a Preacher: Why doe they not expect children without ge­neration? a crop of corne without sowing?

Againe, we note, out of the word [according:] that,

There is one method, or true manner, (or at least matter) of teaching to be practised of the Preachers: for every Art is gui­ded by its owne rule, precepts, obiect.

Which is in Christ Iesus:] In Christ, that is, from him, or by him: Whence let it be noted: that,

No life or salvation is to be expected, but in and through Christ Doct. 7. Iesus.

Whether we respect the life of motion, sence, reason, or salvation: all is conveyed to man, from him: he is the way, the truth, and the life. Iohn 14. 6. Ioh. 10. 10. and 17. 12. Act. 3. 15.

For he created all things as he was God; without him wasReas. 1. [Page 18] made nothing that was made: He is the beginning of all crea­tures; Col. 3. 15. therefore called, the Lord of life. Act. 3. 15.

He also as God preserveth the essence, and being of theReas. 2. creature. 1. In giuing nourishment, fit, and convenient. 2. and in blessing the meanes, without both which, the life of man, like a lampe that lacketh oyle, is extinguished: for man liueth not by bread onely, but by every word, that proce [...] ­deth out of the mouth of God. Mat. 4. 4.

Furthermore, life and salvation come from Christ, as heReas. 3. is our Suretie, and Saviour. 1. For by his death he hath de­stroyed death: O death: Where is thy sting? 2. By his life he1 Cor 15. 55. & v. 22. 23. hath purchased our life; as by the offence of one man, came death; so by the obedience of Christ came life. 3. All the promi­ses2 Cor. 1. 20▪ meet in Christ, and are yea and amen in him: as all the lines doe in the point of a Center. 4. He sends his word and spirit, for to quicken vs; being dead, before that time in sinnes Ephes. 2. 1. and trespasses: In a word, by his death we dye with him, and through his Resurrection, and Ascension, we shall rise outRom. 5. 10. of the graue, and ascend and liue for ever with him. From this point doe many profitable Vses spring.

First, learne hence that the life of a Christian is no base be­ing,Ʋse 1. or mouing, but the sweetest life of all; and equalleth, if not excelleth that life of Adam in the Garden; because it floweth from a more pure fountaine; springeth from a more honorable head; and is purchased with a farre greater price. Doe we not esteeme Wine by the Grape? fruit by the tree? Oyle by the Oliue? And people by their pedigree? Its cal­led the life of God; for God gaue it at the Creation; ChristEphes. 4. 18. redeemed it by his Passion; and its the neerest to that life, the Lord himselfe liueth and delighteth in: its a royall life; for it exceedeth (this life) all other what ever. Ther's not a greater dissimilitude, betwixt the life of a naturall man and a beast, than there is betwixt this, and the life of reason.

And its a durable life, certaine, and abideth for ever: andVse 2. can it be otherwise, comming from Christ? Let the root liue, the branches will not wither; the spring flowe, the rivers will be full; and whilest the head is not hurt, well fare the [Page 19] members. Indeed this tree was once dead, but now he is aliue, Rev. 1. 18. & shall dye no more, death hath no longer power over him. They therefore that are graffed into this stocke, shall never taste of the second death. For out of their branches shall flowIo. 7. 37. rivers of the waters of life. And as Moses with his rod struck the rocke, whence issued water to refresh the people; so God with the law of his iustice, strooke Christ the rocke, out of whose side commeth the water of life, to saue all his mem­bers.

Besides, it also followeth from the same ground, that it isVse 3. a secret and hidden life: hid in Gods bosome, long before it was manifested: hid in the Promise, hid in the Sacrifices, and Ceremonies; hid from the eyes of the world, hid from him that hath it: for the greatest and best part of it is said to be hid with Christ in God, that is, in heaven. Col. 3. 3. For God and heaven are often put one for the other in Scrip­ture. And it may be said truely, to be a hidden life; so few seeke it, or find it; and yet if they doe, they know it not. Hence those that liue it, are counted, as signes and wonders in Israel. Isa. 58. 18. But what marvell, sith Christ was notIsa. 52. vlt. And 53. 7. knowne by it: his image despised, his person (in carnall eyes) deformed? They then, that cannot discerne the Sunne, how should they perceiue a Starre, a Candle?

Moreover, Is our life from Christ? Let vs then that areƲse 4. partakers of it, returne him prayse, for so great a blessing: divide not this treasure; ascribe nothing to thy owne selfe, or others, its the root that beareth vs, not we the root: life is aRom. 11. great blessing; this life the blessing of blessings; then let vs never be weary in magnifying the Lord for such a favour: nay, seeing it comes from Christ, let vs returne it againe vn­to him, seeking his glory, as he hath done our good. If we beget children, doe we not expect, they should spend their liues, for the profit of vs their Parents? As the Sea, there­fore sends forth many rivers; but they returne all againe into her bosome; so seeing our life comes from Christ, let it flow backe to the prayse of his Maiestie: and th [...] rather wee may be induced hereto, because this is the onely way, to [Page 20] haue life, and to escape death for all eternitie.

And here may all of vs learne instruction, seeing our lifeVse 5. is from Christ Iesus: are we weake, and feeble in our minds? Runne we to to him, and pray we, Lord quicken me. Be our children dead in sinne? Bring them before Christ, desire him to raise them to life: imitate the poore (that liued, when he liued amongst them) in the vse of the meanes: still haue an eye to this Physitian: otherwise, our Patients will not be cured: this is that Sunne, that with his warme beames en­liueth all the creatures; if he be absent, we are all but dead▪ men, rotten branches.

And to shut vp this poynt, wee are to learne here to beVse 6. carefull, that we offend not this Lord of life, and incurre his displeasure; for if we doe, we shall dye the second, the eter­nall death. Simple Polititians be they that consider not, how all the keyes to convey life and death hang on his finger: Will we not tremble to heare treason? For its death. And shall we then crucifie againe the Author of our salvation; and rend his flesh in our teeth, and tongues, like the vaile of the Temple, from the top to the bottome? take heed of this: for he that lighteth our Candle, can easily put it out.

And this shall suffice to haue spoken of the Pen-man of this Epistle, for the present: now in the next Verse, is the person mentioned; to whom Paul in particular directed his Writings.

VERS. 2. To Timotheus my beloved sonne: grace, mercie, peace, from God the Father, and Christ Iesus our Lord.

IN these words are two things contained: a de­scription,The Logicall resolution. and a salutation in the forme of a prayer: the person, to whom Paul sent this Epistle, is described: 1. By his name, Timo­theus: [Page 21] 2. By a word of relation, sonne: 3. By an adiunct, beloved. In the salutation (being laid downe prayer-wise) obserue, what he wisheth, and from whom: the matter what, is. 1. Grace. 2. Mercie. 3. Peace: the persons from whom, be, 1. God. 2. Iesus Christ: and both are amplified by a word of relation: God, the Father; Christ, our Lord.

To Timothie:] This word imports, as much, as the honorThe Theolo­gicall exposi­tion. of God, or precious to God: his Father was a Grecian: and his Mother a Iewesse, who beleeued in God. Acts 16. 2. What he was in name he was in nature; he honoured God, was precious to God.

My beloved sonne:] Sonne is a word of relation, and doth alwayes presuppose a father, who gaue him his being: and it is diversly taken. 1. For persons. Psal. 79. 11. 2. for lambes, branches, bullets, arrowes, sparkes, or almost any other thing, the which proceedeth from a cause. Genes. 49. 22. Psal. 79. 11. and 80. 16. and 89. 23. and 1 [...]4. 4. and 147. 8. Iob. 5. 7.

Now the reasons, why Paul cals him sonne, may be these▪ 1. Because he had either begot him, or at the least, confir­med him by the Gospell. 2. Because he loued him as a sonne; and he Paul like a Father. 3. In that he was yong, and Paul old. 4. And in regard, he was so like minded to the Apostle: (from the first reason (I take it) came the name of God-fa­ther, because they had begotten them to God.) And he addeth Beloved, to distinguish him from others: for he was beloved of God; of the good people, and of Paul also, in a speciall man­ner.

Grace, mercie, and peace.] To omit to speake of all the ac­ceptations of grace, let vs know, that it is tooke, chiefly two wayes. 1. For Gods free favour: 2. For the gifts flowing from the same: the first, (though I exclude not the latter) is here meant.

Mercie:] To omit, how many wayes it is accepted▪ by Mercie here is meant, a loving inclination of God to his people, being in misery: or for an effect of his grace: or the effects of that loving inclination: mercie seemes to proceede from [Page 22] grace, and all other blessings whatsoever: for by the grace of God, each one may truely say: I am, that I am.

Peace:] It also in Scripture hath a large extent, but ordi­narily is received for outward rest and quiet: and inward tranquilitie of the mind: this latter is to be received; though the other not absolutely to be reiected. And what if wee should vnderstand grace, as it is in God? Mercie, as mani­fested to miserable man? And peace, as the effect, which proceeds from both? Yet how ever it be, this is most safe to hold, that Paul wished Timotheus all good, spirituall, cor­porall; temporall, eternall; without him, and within him.

From God the Father:] In these words, the Apostle ma­nifesteth to vs, from whom, and in what order, grace, mer­cie, and peace is derived to vs.

By God, is meant, the first person in the Trinitie: and he is called the Father, because as from the fountaine, all things proceed from him: for by an vnvtterable, yet naturall gene­ration, he begate the Sonne from all eternitie: He is also a Father by Creation, Adoption, Preservation. Againe, the word Father, is attributed to the whole Deitie, in generall, and the distinct persons in particular. Isa. 9. 6. Ier. 23. 6.

And Iesus Christ our Lord:] We haue once heard, for all, what Iesus and Christ signifies: yet here is another title an­nexed to our Messias; Lord, in the Hebrew tongue, is a sup­porter, stay, or base. In Greeke, it signifies one that hath authoritie over a thing, or person, being a word of relati­on.

It is a truth that I haue writ diverse times vnto Chur­ches The Meta­phrase. in generall, and publike and private persons in parti­cular; wished them all blessings, that might make either for their comfort, and peace, here on earth: or the perfec­tion of glory in the kingdome of heaven: But now I haue Penned this Epistle principally, for thy benefit, who art my beloved sonne; and that, not without reason haue I writ [Page 23] vnto thee, or doe thus stile thee: for thou art a man that hast beene trained vp in the holy Scripture, of a childe: well reported of, by many of the faithfull; one of great hopes in the Church; being a Minister of the Word, and none more than thy selfe like-minaed vnto me. And why then should I for beare to direct an Epistle vnto thee; or entitle thee my sonne? For haue not I also confirmed thee, by in­struction? Loved thee, with entire affection? Am not I thine ancient in yeares? And we like father and child aime at one end, make the same scope, of all our proceedings? And I doe further vnfeignedly wish thee; whatsoever may make for thy good in this, or glory, in the world to come from the first fountaine of all grace, and spring of all true peace; God the Father, and Christ Iesus our Lord.

To Timothie:] Whereas Paul in this place, writes toDoctrines deduced. Timotheus, a yong man, well reported of, and of great hopes, we obserue, that,

Such persons as are likely to proue good and excellent instru­ments Doct. 1. in the Church, are principally, to be instructed, and in­couraged.

Wee will water that plant most, hedge about it, and prune it, which is likeliest to bring forth much and goodExod. 2. 2. 1 Chron. 28. 9 fruit: the beast of best hopes, shalbe put in the best pasture; the other turned to runne in the common field, and bar­renest ground.

And why not? for such will, if God giue good suc­cesseReas. 1. to a mans indevours, proue instruments most profi­table: and are not those principally to be respected, in­structed?

Besides, Sathan will labour to make them of his king­dome,Reas. 2. aboue all others: he will picke the finest wits to doe wickedly: hence it is, for the most part, that our Iesuits be such deepe-headed, sound-witted persons; not many com­parable to them.

This reproues the carelessenesse of many in our dayes;Vse 1. who altogether neglect this dutie: haue we not some, that rather, set the best wits, to the meanest, basest, or no cal­ling at all? certainely the Papist shall rise vp in iudgement, against these: for they are more carefull to practise this, for Antichrist, and his, then we for Christ, and his kingdome.

Let vs all, chiefly parents, put this point in practise, and imitate Paul and David herein: consider who is likeliest toVse 2. doe good, the best service one day; and labour that they may be sanctified: season them with instruction; learne them the holy Scriptures of children; that is to doe well and wisely.

Let it be further noted, where Paul cals him sonne, who was not his sonne by naturall propagation; but rather in that he had begot him to, or confirmed him in the doctrine of the Gospell, that,

As there is a naturall, so there is a spirituall generation, and kinred in the world. Doct. 2.

Some be of the flesh: others borne of the spirit: Mat. 12. vlt. Rom. 9. 3. Io: 3. 6.

For be there not spirituall and carnall fathers in the world?Reas. 1. Ezek. 16. 20. 1. Cor. 4. 15.

But Christ forbids to call any man on the earth Father. Obiect.

Resol.Christ condemnes over-ruling fathers, such as were some masters, Iames. 3. 1. Againe, we cannot haue two con­trarie fathers, that command contrarie things. 3. Christ would haue them principally to esteeme God to be their Father: in conclusion, he would haue such called Fathers, as beget sonnes to God: not like the Pharises and Papists, who beget children in Babylon, and spirituall whoredome, and offer them to Molech: their sonnes are the feede of Sathan, mur­therers and lyers from the beginning.

Also doe wee not reade of spirituall seede? Iohn 3. 9? of Reas. 2. a spirituall conception, Gal: 4. 19. why then there must needs be a spirituall kinred in the world.

This reproues the grosse ignorance of many in ourVse 1. dayes, who never take knowledge of this truth, yet they [Page 25] are well enough acquainted with their kinred in the flesh. But it meeteth especially, with those blacke-mouthed per­sons, who can scoffe, and fleere, and say, there goes a bro­ther or sister in the Lord: Is not this to make a mocke of the truth of God? to kick against the prick? and to incurre the iust iudgement of God? doth not the holy Ghost call them holy Brethren? sonnes of the most High? O times! O manners! H [...]b. 3. 1.

Heere we are taught to discerne betwixt men that differ:Vse 2. to seeke out our spirituall kindred, and to make much of such: every profane person, will be acquainted with their lewd consorts, and damnable crew. But especially let vs examine, and proue our selues, whether wee bee borne a­gaine: otherwise it had beene good, we had never beene borne at all: and by these notes, try thy selfe.

First, Hast thou conceived aright in the wombe of thy vnderstanding? what iudgement hast thou to see into the mysteries of salvation? Secondly, doest thou beare Christ in thy heart, by vnfained affection? canst thou say, I loue the Lord, aboue all things in earth or heaven? Thirdly, art thou troubled to bring him forth, and travellest of him in thy will? is this spiritual delivery thy chiefest care? Fourth­ly, and doest thou manifest to the world, that thou hast brought forth this babe in thy life, and conversation, by doing of iustice, loving of mercie, humbling thy selfe, and walking Mich. 6. 8. with thy God? why then thou needest not to feare; but that thou art of the free-womans seede, and princely line of the most High.

But if those things be not to be found in thee, and to proceede from thee; thou art the childe of wrath, and thy present condition is fearefull: for if Christ be not concei­ved in the vnderstanding, framed and borne in the heart, travailed of in the will, and brought forth in the forme of a well-mended life; thou art but Sathans slaue, and not the Lords adopted sonne.

My beloved sonne:] Observe also out of these words, that: Preachers are to affect those especially, whom they haue be­got Doct. 3. [Page 26] or confirmed in the faith.

They are to pittie all, pray for all, none excepted: but, such as are their spirituall children, are to haue the chiefest seate in their affection: hence doth Paul write so largely, to the Corinthians, so long a letter to the Galathians: and Pe­ter a first and second Epistle to the converted Iewes.

For such be the seale of their ministery: 2. Such will theReas. 1. most re-affect them: 3. Such haue the very image of God2. imprinted on them: and lastly, doth not every cause natu­rally3. cleaue vnto its proper and peculiar effect? in a word,4. such are their ioy, their crowne, or should be.

Let this checke them, who say, they haue spirituall issue,Ʋse 1. and cannot endure them, care not for them, are ashamed of them: whom should they affect? countenance? or reioyce in? if in any of their flocke, much more in those, that are of the houshold of faith.

This must direct Preachers to haue an [...]ye, how theVse 2. word workes; who are called, or edified; that they may know, how to put a difference, betwixt them of their flock: whom to encourage, respect, and imbrace in a peculiar manner: for one of these, is worth a thousand of the other, if a minister make these sory, who shall make him glad? and if he disaffect them, who are to be beloved of him?

Grace, mercie and peace:] Heere is to be noted, the salu­tation, in forme of a prayer, and the order in it: from the words in generall, we collect this Doctrine, that,

Salutations are not for complement, but pietie. Doct. 4.

They are to be vsed in a religious manner, and not cur­sorilie: and they be of two kinds: first, with a kisse, Rom. 16. 16. secondly, or by word, and that, either spoken, The Lord be with you: Ruth: 2. 4. or written, the salutation of me Paul,2 Thes. 3. 7. with mine owne hand.

For be they not testimonies of our loue, and affection?Reas: 1. doe wee not thereby declare the disposition of our mind? yea the very Heathen to this ende haue vsed them.

And againe, are they not in forme of a prayer? doe weReas. 2. not wish well to our friends, in the vse of them? and may [Page 27] not the Lord adde a blessing to our friends, in the right performance of them? who dares denie it?

Two sorts of persons by this point are reproved: First,Ʋse 1. such as never vse them: Secondly, those that onely take them vp for complement or villanie; as the great, (that I say not gracelesse) gallants of our times: or like Iudas, that in pretence of friendship, make it a cover to doe mis­chiefe. Mat. 26. 48.

But let vs put this in practise, according to the example,Ʋse 2 and patterne of our Apostle, and say with the Angell to Ge­deon: the Lord is with thee, thou valiant man. Iudg. 6. 12.

But may we salute all men?Quest. Ans.

There is a two-fold limitation: the one in regard of time, the other of person: for time, we may omit them in matters that require expedition. 2 King. 4. 29. When we be in hast. Luk. 10. 4. For person, if there come any to vs, that brings not the doctrine of Christ, We may not bid him, God speed. 2 Ioh. 10. Rom. 16. 17.

What if we doe not know them, may we then saluteQuest. them?

Yes; and if they be not worthy, the blessing shall returneAns. to our selues. Mat. 10. 13.

Make we then, more conscience of this dutie: for assu­redly if it be vsed, in an holy and reverend manner; if we haue an eye to the Lord, and speake affectionately from our hearts; and wish a blessing to those we salute, the Lord will grant our desires, for the good of vs, that salute; and of them, that be saluted, as experience doth manifestly declare: and thus come we to the matter of the salutation.

Grace, mercie, peace.] Grace, being placed first in order, we gather thence: that,

The grace of God, aboue all things, is to be wished for. Doct. 5.

Hence it is, that the Apostles, vsually beginne and con­clude their Epistles, with wishing of them, grace, and mer­cie: and all good Ministers, their Sermons in the same man­ner.

For he that is assured of Gods favour, may then thinkeReas. 1. [Page 28] vpon all his attributes; as his omnipresence, omniscience, omnipotence, yea, of his justice, with comfort.

Then may we conclude, that all things shall worke toge­therReas. 2. for our good. Rom. 8. 28. For if grace be within vs, who, or what can be against vs?

This condemnes the custome of many, who seldome,Vse 1. (if ever) wish and desire the grace of God, for themselues and others: yet, of all things, it is the most excellent, neces­sary. For what are goods without grace, but fewell to burne vp thy soule? What would a stately building, a faire posses­sion, Heards of Cattell, or heapes of gold and silver profit thee or thine; and in the meane time, want the free favour of God? He that hath much for many yeares, but is not rich in God, shall dye a foole. Luk. 1 [...]. 12.

Aboue all things, then, let vs seeke the grace, and favourVse 2. Psal. 4. of God. Pray we, with the Prophet, Lord, lift vp thy counte­nance vpon me: for the gaine thereof is better than gold: and all that thou canst desire, is not to be compared vnto it: grace giveth life, pacifies the heart, conquers the world, quencheth the darts of the deuill: of weake, it makes strong, driues away despayre, cheareth the minde, provokes to all good; it bringeth comfortable tydings; and is never proud, or weary of well-doing. What shall I more say? It iustifies, saveth, raiseth the dead; and carieth the soule and bodie into the presence of God, and the spirits of iust and perfect men. Wherein differs man from beasts, or man from man, yea Angell from Angell, but in the qualitie of grace? For grace is the very essentiall forme of a creature. And that thou maist partake of it, doe as followeth.How grace may be got.

First, Heare the Word, search the Scriptures, reade good1. Bookes, receiue the Sacraments, pray, conferre: for these be as so many Conduits, wherby the Creator conveyeth grace, into the soule of the creature.

Secondly, avoyde pride, for God giueth grace to the hum­ble,2. sends the rich, in their owne conceit, emptie away: full vessels cannot receiue this precious liquor. Iam. 4. 6.

Thirdly, the spirit must not be quenched, despighted, grie­ued,3. nor resisted: good motions are to be entertained, che­rished: [Page 29] so, like a little sparke, they will increase to a great flame, Heb. 10. 28. Isaiah. 30. 21.

Finally, get into the covenant of grace: for as the Mercy­seat4. was no larger than the Arke; so the grace of God, ex­tends no further than the covenant. Exod. 25. 10. 17. To neg­lect these helpes, is to sinne, that grace may abound: or at the least, to turne the good meanes of grace into wanton­nesse. Iud. 4.

Mercie:] Hence collect wee: that,

As grace, so mercie, is a speciall thing, to be desired. Doct. 6.

Vnderstand by mercie, a sensible apprehension of Gods sacred affection: or a loving inclination, flowing from his free grace, and favour; than which, what more desirable?

For, by mercie, we are allured to performe euery good du­tie,Reas. 1. towards God, and towards man: For he, who hath ta­sted of mercy, will loue God, beleeue in him; and mourne, that he hath offended him; and be mercifull to others, as God hath beene mercifull to him.

And is it not mercie, that frees from all misery? Never was2. man miserable, who had it, blessed without it.

Hence may we checke the great carelesnesse, and worldlyVse 1. mindednesse of many, who wish, and seeke for any thing soever, than the mercy of God: Some desire pleasure▪ others profit, the most preferment, and the face of man: but not one of a thousand, in the first place, the mercy of God.

But, beloved, let vs be of another mind: striue we to haueVse 2. this liquor shed abroad in our hearts; to haue a sensible fee­ling of his tender mercy, and sacred affection: so shall we eat our bread with gladnesse, and drinke our drinke with a chearfull heart; be mercifull, as our heavenly Father is mer­cifull to vs, vnto our kinred and acquaintance: the want of this causeth deadnes of affection; doubting in the promise; and rebellious disobedience, both to God and man: for, wicked men, are alwayes mercilesse men; because that none can exhibitie that to another, the which he hath not first received himselfe; for as mercie is deriued vnto vs, we accor­dingly deriue it, to our brethren: and now, we proceeede to speake of Peace.

Peace:] Hence we also obserue: that,

As grace, and mercie; so peace, is a principall thing, to be sought Doct. 7. for.

Take peace in what sence you please, & it will be worth the having: Peace every where is commended, and comman­ded.

1. For the peace of God, it passeth all vnderstanding. 2. PeaceReas. 1. with man, is no small favour; this made the face of Esau to Iacob, looke like an Angell. 3. In the dayes of Peace, we may goe out, build houses, plant vineyards, thriue and prosper. 4. How soundly may we sleepe, awake with ioy, and runne into the Sanctuary, when this double garment, of externall and internall peace doe cover our beds: and round about, beset, and guard our persons? None know the worth of it, but such as sometime haue wanted it, and beene at warre with God, and the creatures.

Away then with the courses of some, who would be coun­tedƲse 1. Christians, that thinke not of it, care not for it: but of far greater blame are they worthie, that seeke to set enmitie, betweene God and man; neighbour, and neighbour. Doe these seeke after peace? Doe they wish it? Or rather doe they not shut it out of place, and person, and set open the gates of warre, and strife, at all times, every where? These desire to swimme, and fish in troubled waters; and of their father the devill are they; for his worke, they delight to doe.

But let all the sonnes of peace, pray for it, entertaine it, andƲse 2. make it, their onely companion. Its of great worth, every way profitable. What creature covets not peace? Ioyeth not in it? And shall not the reasonable, desire it, striue for it? To liue, and not to haue peace with man, is vncomfor­table: but to be at warre, with thy Conscience, is most mi­serable: its better not to be, than not to haue rest, & peace. Why could not David build the Lords house: Why? He wanted outward peace: Why was Cain so netled in soule? Why? He had not inward peace: Why are so many milli­ons miserable? Why? They are not at peace, with God: and doth not experience tell vs, that times of trouble hinder [Page 31] Traffique? Let vs all then, cry with the Prophet, for our Ie­rusalem; Peace be within thy wals, and prosperitie within thy Psal. 122. 7. pallaces: Seeke to the God of peace, for all kindes of peace. Salute we our friends, as Paul did his; Grace, mercy, and peace be with you: Say we to the house, wherein wee set a foote, Peace be vnto thee: and if it be not worthy, thou shalt not lose thy labour; for it shall returne to thy selfe. And thus much of this Point.

From the order of these words, somewhat may, further, be observed: as that,

Men without grace, haue no true, or sound peace. Doct. 8.

They haue a sound of feare in their eares, quake at the shaking of a leafe, tremble at the least terrible tydings, and like the raging Sea, cast vp mire and mudde. There is no peace, saith my God, to the wicked. Levit. 27. 36. Isa. 57. vlt.

Let the cause be removed, and the effect will cease: where fire is wanting, heat will not be had: and though some seeme to be ever at peace; yet they are never at peace.

For they are fallen, from the Creator God; and its vni­onReas. 1. with the Creator, which giues rest to the creature: if the foundation be not firme, the building will reele and totter. 2. And haue they faith? No; How then should such pur­chase and procure peace? For onely justification by faith, (since the fall of man,) bringes sound and setled peace. 3. And as they want faith, so they haue no hope whereon to leane, that their soules may finde peace. 4. Adde to all this, a guiltie and naughtie Conscience, and how should they partake, and be possessed of true-inward peace? Gen. 4. 14.

Dreame not then, that all is peace, that seemes so: for whatƲse 1. peace can a prophane person haue within him, that wanteth faith and grace? Nay, how ever he cary the matter, he is at warre within himselfe. The wounded Deere, runs, & skips, and leapes; yet the Arrow or Bullet stinges, paines, tor­ments at the very heart, and before long will cause a fall, a death. So vnder a chearfull looke, the soule may be sor­rowfull: [Page 32] and all that laugh in the face, are not at peace with­in.

Who then is he, that would haue true and sound peace?Vse 2. Let him striue, for mercie, and grace: for as the shadow the bodie, heat the fire, these follow the one the other. Many imagine they haue it, yet are fouly deluded, deceived. I de­ny not, but the wicked may haue a peace; but its not worth the naming, for it runnes not from a cleare fountaine: it springs not from a sweet root: and therefore one drop of this we haue in hand, is worth a thousand of that; as a litle rose­water, a whole glasse-full of mudde. 2. It is not constant nei­ther, but often interrupted: every thunder clap will cause such to quake, to tremble: and at the last, they shall certainly be consumed. O that men were wise, to gather grace; so should they haue peace at their latter end; & in the meane while be like Mount Sion, vnmoueable! Graunt that such may haue outward troubles, yet they shall haue inward peace, that passeth all vnderstanding. And now we proceed to another Point.

Where, Paul in all his former Epistles, nameth but grace and peace; and writing to Timotheus, whom he loved so dearely, addeth mercie in his Salutation, we note: that,

The degree of affection, cannot be covered. Doct. 9.

As the truth, so the measure of loue will show it selfe; and and not in words onely, but likewise in action. Doe we not see this in Iacob towards Rachel? Ioseph to Beniamin? Iona­than to David? And the people to Ionathan? Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. &c.

For the disposition of the heart over-ruleth the outwardReas. 1. members, and like a strong streame moueth all the wheeles according to its motion. 2. As he that loues would declare2. the truth of it; so would he its degree: for by the first, he is re-beloved; but by the second, in a greater maner: the ma­nifestation of affection, breedes affection, as it is apprehen­ded▪ whether we respect truth or measure.

This argueth, that the loue of many, as Lot said of Zoar, Vse 1. is but a little one; so weake a spring, can haue no deepe [Page 33] fountaine: so small branches, no great vertue in the roote, and so feeble a flame, no abundance of fewell: for causes produce effects proportionable to their internall power; doe they not?

Try then, as the truth, so, the measure of thine owne, andVse 2. thy friends affection, by the outward effects: he that loues much, will declare it, by many prayers, sundry actions: this did Mary to Christ, Christ to the people. Beniamin must haue better attyre, a double portion, if Ioseph respect him aboue his brethren. Shall Ionathan dye? He shall not die, if the hearts of Sauls subiects cleaue vnto him. If Iesus loue Laza­rus, he will weepe, groane in spirit, and cry with a power­full voyce, Lazarus come forth: for, vndoubtedly, such as the heat is within, will be the burning without; much loue, much manifestation of it, in words, in action.

Or (it may be) Paul addeth mercie, to grace and peace; be­cause that Timotheus was a Minister: for the like he doth to Titus, and omits it in all other his salutations, to the Chur­ches, and people in generall; to teach vs: that,

Ministers, of all men, stand in need of mercie. Doct. 10.

And that not onely, in respect of themselues, but in re­gard of their place, and calling. To whom was this com­mand chiefely exhibited; Be mercifull, as your heavenly Fa­ther, is mercifull, but to the men of God? Or why did Elisha pray, Let thy spirit be doubled vpon me, but to confirme the truth of this Doctrine? 2 King. 2. 9. Luk. 6. 36.

For they are in Gods roome, resemble his Maiestie; andReas. 1. therefore haue the more need of mercie, in abundance.

Againe; they are daily exercised, about men, in the grea­testReas. 2. depth of misery; and therefore store of mercie is neces­sary for such: where much is to be vsed, much is required.

This doctrines vse is scarce dreamed of; or if it be, but lit­tleVse 1. practised. Who, that is a Preacher, from the forenamed grounds, seeketh to be rich in mercie! Alas, wee consider not, how we resemble God; What miserie the most are in; and hence it followeth, that Ministers many times are the most mercilessemen.

This must teach Preachers a lesson worth the learning;Vse 2. namely, to exceed all men in grace, and mercy, as Saul did the common people by the head and shoulders: for doe they not resemble God? Are they not the Wells, where miserable sinners are to fill their emptie soules with the wa­ter of mercy? Doth not each Ambassadour striue to resem­ble his Lord, who sends him? If the Preachers pit be dry, how can we expect any in the common ditch? Are not the Priests lips to preserue knowledge? And shall their hearts be emptie of the spirit? These haue rather need of a double portion. I haue heard of a fire kindled in a towne, that tooke hold of every house, and passed by the Preachers: I would not haue it so, in regard of the spirit: for how ever the former, was accounted a mercie, sure I am, this latter is an heavie iudgement; for all men should runne, as the poore to the great mens houses, to kindle their turffe, at the Prea­chers Altar. Where others striue for double honor, double maintenance: labour thou for double holines, double mer­cie: thus to doe, is to doe wisely, and but thy dutie nei­ther.

From God the Father:] In this phrase, two things con­cerningDoct. 11. God may be observed: first, that,

He is a Father.

God may be stiled a Father; either essentially, or perso­nally. Do ye so reward him, O ye foolish people and vnwise, is he not your Father? This may be vnderstood essentially: Deut. 32. 6. The God and Father of our Lord Iesus Christ,2 Cor. 11. 31. knoweth that I lie not; here it is to be accepted personally. Againe, he is either a Father in generall, or in speciall: in generall, as he is the Creator, and conserver of all creatures: hence he is called the Father of spirits. Heb. 12. 9. Of An­gels. Iob. 1. 16. Of men; haue we not all one Father? Mala. 2. 10. And in speciall, he is a Father; and that of Christ, or of the faithfull: 1. Of Christ, as he is the Word, and begot from all eternitie: the Lord possessed me in the beginning of his way, before his workes of old: I was set vp from everlasting or ever the earth was: Pro. 8. 22. 23. 2. Of Christ by personall [Page 35] vnion: Thou art my sonne, I, to day, begot thee. Psal. 2. 7. Acts 13. 33. And of the faithfull, he is likewise a Father, in speci­all: 1. By regeneration: Of h [...]s owne good-will be gate he vs, by the Word of truth: I am. 1. 18. Or, 2. By adoption: Now are we the sonnes of God, and haue received the spirit of adoption, where­by we cry, Father, Father. Rom. 8. 15. 1 Ioh. 3. 2.

And haue the faithfull God for their Father in a peculiarƲse 1. manner? Then, in the first place, we may take knowledge of their dignitie. David could say, Thinke ye, that it is a small 1 Sam. 18. 22. thing, to be sonne in-Law to a King? Was that such a privi­ledge? Then what is this? O that the faithfull knew their owne worth▪ Let the faithlesse fume, chafe, and swell, till they burst; yet one of these is worth a thousand of them: the world is not worthy of such: for is not the righteous better than his neighbour? How readest thou? Pro. 12. 26.

Let the faithfull learne hence, to know the God of theirƲse 2. 1 Chron. 28. 9 Fathers, and to serue him, with a perfect heart, and a wil­ling minde: will not a sonne honour his Father? Must we respect the person of man? And shall not wee regard the glory of God, who is our Father? How if we neglect him? Can we be excused? Doth not he expect it? Deserue it? And is it not our dutie to doe it? Giue we him then his de­served titles, make we mention, of his many mercies: secke we his glorie, learne we his will, and doe it: for, not every one that cryeth, Lord, Lord, but he that doth the will of theMat. 7. 2 [...]. Father which is in heaven, shall be blessed. As he is our Fa­ther in speciall; so let vs honour him in a singular maner: the rule of creation requires it, much more of re-creation, and adoption.

Againe; Art thou a faithfull person? Then looke vp toVse 3. God thy Father; expect a worthy portion, at his handes. Can they that are evill, giue to their children, good things;Luk. 11. 13. and shall not your heavenly Father, giue to you, the things, whereof ye haue need? Be not then in doubt, but beleeue: cry not, What shall I eat? drinke? or wherewith shall I beMat. 6. 32. clothed? For he knoweth whereof thou hast need; and will relieue thee: Fathers lay vp for their children, not children2 Cor. 12. 14. [Page 36] for their Fathers, doe they not? What shall I more say, but as Ioab to Amnon? Why art thou so sad? And why is thy2 Sam. 13. 4. &c. countenance cast downe? Art thou not the Kings sonne? Aske what thou wilt, and he shall giue it thee.

The profane of our times may hence learne, to take heed,Ʋse 4. how they wrong the faithfull. God is wise in heart, & migh­tie in power; Who ever waxed fierce against them, and hath Iob. 9. 4. prospered: for their sakes, He hath destroyed great Kinges, and mightie; Sehon King of the Amorites, and Og the King of Psal. 136. 19. 20. Exod. 14. 25. Bas [...]an: He can plucke off thy Charet-wheeles; strike thee in the hinder parts cause thy heart to faile thee for feare, and in a moment, fetch thy soule from thee: better were it for thee to haue a Mill-stone hanged about thy necke, and thou to be cast into the bottome of the Sea, than to offend the least of these faithfull ones: they are deere in his sight, ten­der to him, as the apple of his eye. Can a Father put vp the vniust wrongs of his loving children? The husband of his chast, and dutifull wife? In no wise; then take he [...]d to thy selfe: for if thou fight against the faithfull; thou dost iniury to Gods sonnes; and his dearest Spouse, who one day will, in wrath, take vengeance on thee; and grind thee to pow­der.

From God the Father:] Having handled the title of God, we come to speake of the second thing appropriated to him, the which is: that,

All spirituall lessings flow from God the Father. Doct. 12.

Every good gift, and every perfect giving is from aboue, and commeth downe from the Father of lights. Iam. 1. 17. Whence had the Apostles & Prophets that heavenly treasure, where­with, they were inriched, if not from God? Silver hath his Iob. 28. 2. veine, Gold his mine Yron is taken out of the earth, and Brasse is molt [...]n out of the Stone: but grace, mercy, and peace are not to be found in the land of the living: nature saith, it is not to be found in me; wealth and honour cryes, nor in me.

Came it from nature; then should all men partake of it,Reas: 1. none excepted: for shee communicateth to all her off-spring the like gifts; though not in degree and measure.

Neither is it purchased by pence, or followeth the flux ofReas. [...]. royall dignities: for then should Kings, Nobles, rich and great men, be the onely subiects of it; who in truth, very rarely possesse it. See 1. Cor. 1. 26.

I will not insist here to confute the Romanists, but leaueVse 1. them to stand or fall, to their owne Master: but first, learne we hence, whom to prayse for grace, and mercy, and every good gift, that we enioy; say not, mine owne hand hath procured me this treasure; least thou be found a lyar against God: for what hast thou, that thou hast not received? One1 Cor. 4. 7. cause, why we are so proud, and ingratefull, is, want of con­sideration: how that, what we are, by the free favour of God, we are that which we are. Good Iacob ascribes his two bands to proceed from the mercy of God: Reade his confession, Gen. 33. 11.

And secondly, this may direct vs, whither to runne forVse 2. grace, and mercie, and peace: goe not to man, or Angell, but to the Lord: else maist thou returne, like the foolish Virgins, with thy vessels emptie: Take the counsell David gaue his sonne Salomon, on his death-bed: Know God; for,1 Chron. 29. 11. 12. greatnesse, and power, and riches, and honour (I adde) and all things are in his hands: And now we proceed.

And Christ Iesus our Lord:] Out of this phrase, wee ob­serue: first, that,

Christ Iesus is a Lord. Doct. 13 [...]

Iehovah said vnto my Lord; Sit at my right hand: and yee call me Lord and Master, and yee doe well, for so [...]em. Psal. 1 10. 1. Ioh. 13. 3.

And he is Lord, two wayes; either as he is Elohim, God; or Emanuel, God, with vs. As he is God: 1. By creation, for he is the beginning of every creature; all things were made by him; and without him, was not made any thing, that was made. Ioh. 1. 3. And secondly, by providence: The Fa­ther worketh hither to, and I worke. Ioh. 5. 17. As God with vs, he is Lord also: 1. By purchase, for he Word be­came flesh: so that by a communication of properties we are said to be purchased, by the bloud of God: Act. 2 [...]. [...]. [Page 38] 2. By mariage; He is the bridegroome, the head, and hus­bandIoh. 3. 29. Ephes. 5. 23. of his Church: and therefore Lord over it: 3. By dig­nitie, he is our elder brother, and in ancient time such go­uerned, and had a double portion. Deut. 17. 15. & 21. 17. 4. By donation; for God the Father, hath put all things in­to his hand, and given him all power, in heaven and inMat. 28 18. Ephes. 1. 22. earth.

And is Christ Iesus thus many wayes, our Lord? 1. WeƲse 1. must know him; for what madnesse greater, than to be ig­norant, & not acquainted with our Master? Who can with any comfort serue an vnknowne Lord? Certainly, they that know not Christ, are Sathans slaues, and none of his ser­vants.

Also we must learne his will; and what he requireth atVse 2. our hands; for otherwise, we cannot doe it: such servants cannot please him. Many stand on their good, and honest meaning: but without knowledge, the minde is not good. Prov. 19. 2.

And when we vnderstand it and him, we must indevourVse 3. 2 Pet. 2. 20. to do his commands; for it were better not to haue knowne his will; the [...] after we haue knowne it, to turne from the holy Commandement given vnto vs, of our Lord; such shall be beaten with many stripes: God shall come in flaming fire, to render vengeance, on all them, that know him not, and obey not the Gospell of Christ: 2. Thes. 1. 8.

Finally, We are to depend on him, for food, for wages,Ʋse 4. for rayment convenient; & in all dangers, to flee vnto him, for succour, both in life, and death: and we may doe thus, with hope and boldnesse, when we know him, and his will; seeke his glory, make his enemies ours; obeying all his commands▪ for we are never made strait in him; but first we are made strait in our owne bowels.

And we nay hence gather also: that,

All Chrisians are fellow-servants. Doct. 14.

Paul and Timotheus; Prince and people; men and wo­men; Iew and Gentile. Deut. 17. 20. Acts, 10. 35. Gal. 3. 28.

• [Page 39]1. For hath not one God created them? Mala. 1. 10.
  Reas: 1.
• 2. Are they not purchased by the same price? 1 Cor. 6. 20.
• 3. Haue they not all one and the same command? Ex. 20. 3.
• 4. Is not the promise made alike to them all? Gala. 3. vlt.

We must not then severely censure one another; for whoƲse 1. art thou that condemnest another mans servant? he standeth, or falleth to his owne Master. Iames his exhortation is here to take place; Be not many Masters: that is, many censuring, and commanding Masters: I [...]m. 3. 1.

Neither may we haue one another in too great estimati­on,Ʋse 2. giuing that worship to the servant, which is due to the Master: what saith the Angell to Iohn? See thou doe it not; for am not I thy fellow-servant? Rev. 22. 9.

Care must be had, that we make not vniust lawes, to bindƲse 3. the Consciences of our brethren; this were Pharisaicall, and not to be obeyed, if pressed: servants must not Lord it: but know, that they haue a Master in heaven, with whom there is no respect of persons. Mat. 23. 4. Eph. 6. 9.

In one word, there must be no iarres and contentions a­mongstVse 4. Luk. 2. 14. vs: its our Masters charge, Liue in peace: if an house be divided, it cannot stand: and if we devoure one another, we shall be devoured. Wherefore, be of one tongue, and of one heart: liue in peace, and the God of peace, shall be with you. 2 Cor. 13. 11.

Out of the word, Our, might many points be deduced: as that,

• 1. Christ Iesus hath a pluralitie of servants.
  Doct. 15. Doct. 16. Doct. 17. Doct. 18.
• 2. True faith applyeth the promise in particular.
• 3. Christ is a Lord, indifferently, to all the faithfull.
• 4. We are to acknowledge the priviledges of our fellow-servants.

In conclusion, as this sentence depends on the former words, we collect, that:

No grace, mercie, or peace, can be had from God the Father, Doct. 19. but in and through Christ Iesus.

The Father is the fountaine, Christ, the spring: and the reason is, because God is iust, and none but Christ can sa­tisfie him. He it is, that must roll away the stone from the [Page] Wels mouth▪ [...] Adam dammed it vp: He and none but he, can open the sealed fountaine.

This discovereth the misery of Turke, Iew, and all who know not, or deny the Lord Iesus: & we must learne hence, [...]o [...]seeke & sue to God in his name, and none other. Acts 4. 12▪ And [...]therto of this second Verse: Now followeth the third.

VERS. 3. I thinke God▪ whom I serue from mine elders, with pure Conscience, that without c [...]asing, I haue remembrance of thee in my prayers night and day [...]

THIS Verse, and the two following, dependThe Logicall resolution. one vpon another▪ and though they be not a plaine exhortation, yet they closely conteine in them▪ the seeds of such a dutie: as may ea­sily be conceived.

In this we may consider a three fold Confession.

The first is, that the Apostle gaue thankes; which dutie is amplified by the Obiect of it, God.

The second, that he also served this God: and that,

1. For time; from his elders.

2. Againe for the manner; with pure Conscience.

Thirdly, he acknowledgeth, that he prayed; wherein,

1. He remembred Timotheus: 2. Without ceasing. 3. And that, night and day: by this Paul declares to Timothie his af­fection, and desire he hath of his welfare.

I thanke God▪] Somereade, I haue thankes for God▪ butThe Theolo­gicall exposi­tion. that may not be admitted: for Paul did it, and deferred not this action. In these words are three things: 1. The action, thankesgiving▪ 2. The person, I: and 3. To whom thankes were [...] The Lord.

Whom I serue from m [...]re elders, with pure Conscience:] The Apostle addeth these words, because he was accounted by the Iewes to be an Apostata, and a revolter from the truth, and a dissembling person.

By elders, is meant, Abraham, Isaac, and Iacob; Some reade progenitors, ancestors, fathers, as though he spake of his naturall Parents.

With pure Conscience:] That is, vnfeignedly, sincerely, and without hypocrisie.

That without [...]asing:] These words haue a double rea­ding; as if which Paul prayed, he also pray sed God for Tim [...] ­thie; or thus, I than [...] God, that I doe pray for d [...]ee, &c. Without ceasing, is constantly, ordinarily.

I haue remembrance of thee in my Prayers:] Prayer is mani­fold; mentall, vocall, conceived, read: in verse, in prose: publique, private, simple, compound, and the like. It is likely, these were private, not publique prayers: for Paul would avoyde all ostentation, and iust cause of exception: also at this time he was a prisoner.

Remembrance:] Remembrance hath in it, foure things: apprehension reposition, retention, and production; a no­tion, or thing is▪ by the externall or internall sence presen­ted to the eye of reason; she perceiue [...] it, that's apprehension; then it is committed vnto memorie, as a place of conserva­tion; that's reposition; afterward kept [...]here in safe [...]ie; that's retention▪ and lastly, when occasion [...]s given its called ou [...] againe; and that's production. A man takes a sha [...]t in hisA Simile. hand, puts it in his [...]ver, retaines it there for a t [...]e and when he would recreate himselfe, pu [...]s it forth againe; this is a plaine Embl [...]me of Remembrance.

Night and day:] Lailah in Hebrew is for night; and it signifieth rest, quietnesse, stilnesse; because men were to take their [...]ase, and sleepe in that time; which is from the Sunne-setting vnto the Sunne-rising.

Day:] In Hebrew▪ jom; of the stir▪ tumu [...], and busines, that is in it; the time, from the Sun-rising to its-setting, is called day: or from Sunne-setting to its-setting, in the same [Page 42] horizon: whence a day is distributed into naturall, or artifi­ciall: day is taken for hight; and night, for darkenesse; and are applied to our spirituall estate. 1 Cor. 3. 13. Ephes. 5. 13. 1 Thes. 5. 5.

I would not haue thee, my sonne Timothie, once to ima­gin, The Meta­phrase. but that, what I write vnto thee, is out of loue: for I vnfeignedly giue thankes to God, whom, (whatsoever o­thers may report, and beleeue of me) I haue served in truth, and integritie; and not declined, or done any thing of ma­lice, or set purpose, since I had vnderstanding; yea, from my progenitors, and elders, Abraham, Isaac, and Iacob, and the rest of the beleeving Iewes. And be thou assured, that as I pray night and day; so in my requests to God, I, in a peculiar and speciall manner, remember to make mention of thee, and thine affayres alwayes in the Lord.

I thanke God:] Note hence: that,Doct. 1.

A good man exerciseth himselfe in thankesgiving.

He doth not onely craue future, but returnes prayse for former favours: hence it is, that David, Deborah, Moses, and many moe haue penned Psalmes of this subiect. Exod. 15. Psal. 106. Iudg. 5. Rev. 19. 1. 2. and Psal. 96. per totum.

For they know themselues to be vnworthy of the leastReas. 1. benefit; and receiue all things without desert of their owne. I am lesser than all thy mercies, and all thy truth. Gen. 32. 10.

And its a good thing to prayse the Lord; no dutie moreReas. 2. acceptable to him; for therein we acknowledge euery good & perfect gift to come from him, and so glorifie his name. Psal. 91. 1. Iam. 1. 17.

Also its the best time spent, that is spent in this dutie: forReas. 3. therein we resemble the Saints, and Angels in heaven; who continually say, Glory be to God, and prayse to the Lambe, that sitteth on the throne for evermore: and hence it follow­eth, that the more gratefull, the more gracious is the person. Rev. 19.

Moreover, is it not a meane to receiue more and greaterReas. 4. favours? What lost the Leper in returning backe to Christ? Or the blind man in acknowledging his kindnesse? And who will not be liberall to a gratefull person? Ioh. 9. Luk. 17.

Thankefulnesse, is a voluntarie retribution of one good thing Thankfulnes defined. for another.

First, I say it is a retribution; what shall I render, or retribute to the Lord? Psal. 116. 12. for first, it alwayes presupposeth a benefit receiued: secondly, or else it were a giving, rather then a thanksgiving.

Secondly, And it must bee voluntary, not coacted: it must be a free will-offering: Ezra 2. 68. first for the giver and receiver (in this) are to be like minded: freely ye haue Mat. 10. 8. received, freely giue: againe God respects the affection of the action, more then the thing given; for a wicked man may doe the one, but not the other; he loues a cheerefull gi­ver. 2 Cor. 9. 7.

Thirdly, The matter or thing rendred must bee good: first, we may not render evill for evill, much lesse, evill, for good: secondly, againe, iustice requires it; and the very law of nature, to doe as we would be done vnto. Who is he that would bee content to receiue evill for good? or what proportion is there betwixt them? are they not the greatest opposites?

Fourthly, The last thing in this definition is, that wee must render good things for good things; for though we may doe good for evill, yet wee must not giue thankes for evill: first, for it is naught in it owne nature: secondly, and that were follie in vs; and might moue the authour of it, either to scoffe at vs, or harden him in a course of evill do­ing.

But it may be obiected, that Gods children haue givenObiect. thankes for afflictions, and they are evill.

True, they haue done so; yet not simply for afflictions;Resol. but first, as they bee tokens of Gods loue: for if wee were without corrections, whereof all are partakers, then were [Page 44] we bastards and not sonnes: Heb. 12. 8. Secondly, the Lord will cause them to worke for the good of his; and in that they are to thanke him for them: else not, Rom. 8. 28. Psal. 119. 21.

Obserue further, that good things are either exhibited or promised; so that we are to prayse God, for his promises, as for performances: first, for they are good things: secondly, they shall all be accomplished in a convenient season; and this duty haue the Saints also practised: Luk: 1. 46. Tim: 4: 8.

Thankefulnesse is either conceived, or manifested: conceived Thankfulnes distributed. in will, and resolution: manifested in word or deede. The first kind is hid from man, yet knowne to God, and is the cause of the other that followes, and (in some sence) the least degree of thankefulnesse: for what is in the heart, will (vpon iust occasion) breake forth into speech; yea, (if there be abilitie) into action also: as in erecting of schooles, hospitals; building of churches, colledges; maintaining of ministers; receiving of the poore, and the like.

Againe, thankefulnesse is either sincere or hypocriticall, what one doth in truth; another may in appearance: as we reade of the Pharisee, who stopped into the Temple with a Lord, I thanke thee: &c. Luke 18. 11.

This checkes the current of our times, which is alwaiesVse 1. craving; but never restoring: many pray, yet doe not pay; For what are thankes, but pence▪ God sels his favour for? we haue not onely nine, but nintie times nine, who neverLuk. 17. 17. returne praise for their cleansing: many, (and its good) in­treat others to pray for them; yet, (which were better) ne­ver find time, to desire men to giue thankes for them.

How many favours haue we received? how many preti­ous promises are vnto vs exhibited, whereof wee take no knowledge? Is not this the signe of an vngratefull minde? I had almost said, of a gracelesse heart?

But to leaue such▪ let vs studie, and practise this dutie;Vse 2. and say with that good man; What shall we render to the Lord Psal. 116. 12. Psal. 148. 1. &c. for all his benefits? He would call vpon all creatures to praise him in their kinde. No surer signe of sound grace than to be [Page 45] frequent in this action: doubtlesse, a gratefull heart hath set times to praise God, as to pray vnto him; they thinke no houres better spent, than in thus doing: O, how will such reioyce, when they finde their hearts enlarged, and their lips opened to prayse God? Such a day to them, is of more worth than a thousand others: but because to doe this, is no easie matter; remoue we the impediments, that hinder; vse the helpes that further this action; and they be such as these following.

1. When as we thinke, that our owne handes haue procured Impediments of thankful­nesse. vs our abundance. Is not this Babell, which I built, by the might of my power? When as except the Lord build the house, man la­bours in vaine: When men doe not know, that all comes from God, they will sacrifice to their owne nets. Deut. 8. 17. Dan. 4. 30. Psal. 127. 1. Hab. 1. 16.

2. A second is, vnmindfulnesse of Gods mercies: he that forgetteth a kindnesse done, it is all one for the present, as if he never received any: whence springs these speeches; true­ly, I had thanked you, but it was out of my minde; I had quite forgot; I pray you pardon me.

3. A third, is discontent; when this rules in the heart, no thankes is to be had; a contented minde, is alwayes a thankfull minde. Whence it commeth to passe, that proud men, covetous men, or ambitious men are vngratefull men. The bird will not prune & sing, till she haue tooke a stand, that giues her full content. When wee can say with Iacob, Gen. 33. 11. We haue all things; then we will giue thankes for all things.

4. And not to mention any more, ignorance of our mi­sery, (were we deprived of present favours) is a great blocke in the way: what were a man, if he were stript of his clothes? and turned without food, but a day or two into the fields? Should we but lodge one night in Egypt, England would be a good Countrey: were we in such a famine, as was in Samaria, that the Mother must famish, or eat the fruit of her2 King. 6. 28. owne wombe; then food would be worth thankesgiving. But we haue lost our tast, (and thats the reason we cry, giue me my will as Rachell did sonnes, or else we die?) being stillGen. 30. 1. [Page 46] petitioning, never repaying. We are like the earth, that re­ceiues many bodies; but without a miracle wrought, will not yeeld vp one: so must God pull thankes by violence out of our hearts, if he will haue any. Helpes to true thankeful­nesse.

To consider that the Lord hath chosen thee, whereas he1. hath reiected thousands before the world was: and to what? to inherit a Kingdome. David though no small thing, to be sonne-in-law to a King▪ 1 Sam. 18. 23.

Secondly, take knowledge of the Lords dealing with thee,2. in giving thee a being of nothing; and that in a comely maner: are all creatures men and women? Haue all at their birth, that be, eyes to see, tongues to speake, &c? Why wast thou not borne dumbe, or blind?

Thirdly, Looke backe, and see, what the Lord hath done for 3. thee since thy birth: how comes it to passe, that thou art now aliue? Why was not thy bodie long agoe turned into small dust? Art thou not made of the same mould? Dost thou not feed on the same food? and breath in the same ayre? The consideration of these things, like a loadstone, should moue vs to lift vp our hearts to God.

Fourthly, Thinke of thy present condition; hast thou food4. and rayment in abundance? Why doe others want it: who feeds thee with this Mannah, that so many of thy brethren never tasted of? Who brought thee into these large pastures, & causeth thy cup to flow over? But let me come nearer theePsal. 23. 5. yet; art thou in the libertie of Gods sonnes? Hast thou the saving graces peculiar to the Lords chosen? Hath the spirit sealed thee a Quittance, for the pardon of all thy sinnes? and assured thee of salvation? Why? Is this the lot of all the seed of Adam? Doth every man enioy the like portion? And are these common favours? Wast thou ever wounded in spirit? Then who healed, and helped thee? Did sin ever presse thee to the pit of hell? How, or by what meanes wast thou eased? Beloved, I haue but given you a tast of the vn­searchable, and vnvaluable gifts, the Lord hath imparted vpon you: wherefore take words of thankfulnesse to yourHosea. 14. 2. [Page 47] selues, and say with the Prophet; My soule prayse the Lord; Psal. 103. 1. and all that is within me, magnifie his holy name: yea let this al­way be thy vow; I will prayse the Lord while I liue; for he hath done wonderfull things for my soule: but if all this will not moue vs, to be more mindfull of, and carefull to discharge this duty; I can say no more saue this: I pray God, that the time may not come, when want shall cause thee to promise any thing, and yet the Lord in mercy will giue thee nothing.

Whom I serue from mine elders, with pure Conscience:] These words are inserted by the Apostle, to maintaine his dignity, against the scandall of such as reputed him to be an Apo­stata, and fallen from his profession; whence ariseth this Doctrine: that,

Carnall friends, will become foes, if a man embrace the Gos­pell. Doct. 2.

He that in sinceritie will set himselfe to serue God, shall haue his former friends, to be his greatest enemies: so long as Paul was a proud Pharisee, his brethren and acquaintance highly esteemed him: but after he became an Apostle, they reputed him a plaguy fellow; one not worthy to liue: thusAct [...]. 22. 22. did the Papists deale with Luther: so true is the speech of Christ; That a mans enemies, shall be they of his owne house. Luk. 12. 53. Acts. [...]3. 14. and 26. 5. &c.

For in so doing, he condemneth his former courses, andReas. 1. consequently them that professe them; this is to giue testi­mony that their estate is miserable, and that cannot of wic­ked men be indured. Ioh. 7. 7. This hath made the Papists cry out, What are all our forefathers damned? because wee tread not in their footsteps of errour, ignorance.

Because then, they will cast off their societie, and take partReas. 2. with the pious; and that stirreth and worketh strangely, when men will not runne with them to the same excesse of ryot, 1 Pet. 4. 4. or be in league, as in times past.

Learne then, you that haue embraced the Gospell, not toƲse▪ 1. [...]a [...]vaile, if carnall friends be now your greatest adversaries; for so it hath beene, and will continue in future ages; for [Page 48] you are not of the world, therefore the world hateth you: as she lulleth her owne in her lappe: so she casteth out them the Lord receiveth.

Let such also as resolue to be truely religious, and to castVse 2. off their former courses, and companions, prepare to vnder­goe many taunts, and iniuries; he that feares the tongues of such, shall never be a resolute Christian souldier: whilest the bird is in the egge, the Kite cares not for her; but, if once she be disclosed, grow fledged, and fly abroad, beware of devouring.

And where Paul maintaines his owne cause; from his example, we may learne: that,

The truth of our profession, is to be maintained against all oppo­sition. Doct. 3.

Did not Elijah this against Ahab, and his foure hundred false Prophets? This did the Apostles in many places: and Christ himselfe, when as was given iust occasion: see 1 King. 18. 18. Act. 5. 29. Mark. 2. 10. Gal. 1. 8. 2 Pet. 3. 2. 3, 4. &c.

Why? Its the best thing we haue; and what of greaterReas. 1. worth in all the world? Its our bread, and meat, life, and living.

And so doing, we approue of the truth of our profession,Reas. 2. and the vprightnesse of our hearts; yea, it may be of force, either to convert, or abate the rigour of our carping adver­saries. Acts. 16. 39.

Let this condemne the timorousnesse, and imbecillitie ofVse 1. the most in our dayes, who haue no hearts to maintaine what they professe. What would such doe, if it came to fire and fagot, that are dumbe in these dayes, at the truths oppo­sition? Fie, fie; Never was this dutie lesse regarded. I won­der, for whom, or for what, men keepe their resolution? Is not this worthy of it?

Take we then knowledge of this: and let purse, speech,Vse 2. and person defend the truth in all contrary opposition. Buy the truth; and through covetousnesse or fearefulnesse, sell it not: for this is to set thy soule to sale to thine enemie, Sa­than; [Page 49] for he that loseth the one, cannot soue the other: Let not the devils old scandals skare thee: who more opposed than the best, from the beginning? was Christ free? wouldst thou then?

These words are also a commendation to the Apostle▪ and vttered to maintaine his reputation and dignitie: whence it may be observed: that,

Its an honour for man to be the servant of God. Doct. 4.

What matter of more moment? Worke of greater worth? or thing equall to it? Moses, the Lords servant, is a title great and good enough; these are the servants of the most high God, was no small commendation: Mala. 4. 4. Acts. 16. 17.

For what is God? Is he not the first cause of all things?Reas. 1. And supreme governour of the world? The King of Kings, and Lord of Lords? And is it no honour, immediatly to at­tend vpon him? Is it a small honor to be next to our Sove­raigne? What then shall it be, to be so vnto God?

He that serveth God, may better his estate in so doing;Reas. 2. yea were he an Angell: therefore it is no base, but an hono­rable thing.

His actions shall be guided by the golden Rule, and silver Reas. 3. Precept of his Word; and such as the one is, the other is to be accounted; for if the Rule be excellent, the thing ruled by it is so too, of necessitie.

And it is honor in this: for all the creatures shall be theirReas. 4. attendants, and subiect to them. Sathan shall not dare in his liuery, like a Serieant to arrest them; and the good AngelsPsal. [...]1. 11. shall preserue them; and pitch their tents about them, till they take possession of heaven.

Away then, with that to be abhorred Proverbe; What Vse 1. profit in serving the Almightie? What honor in an holy life? Let men thinke what they will; holines to God, is an honor vnto man: and never was man dishonoured, who in sinceri­tie served this Master.

Here let the Lords servants, though poore and base in o­therVse 2. respects, yet reioyce in this, that they serue the Lord. [Page 50] For this is to be of the true line, Princely bloud, and noblest familie. He that can truely say, I serue God, giues himselfe the greatest title of dignitie.

This should moue all men, poore especially, to becomeƲse 3. the Lords servants: for this is, the onely way to honor, and all promotion. O, that men did thinke so, then fewer words would winne them from the world, to attend on this ne­ver to be praysed-enough Master.

And this point should moue Parents, to make their sonsVse 4. the Lords servants: We esteeme it a wonderfull honor, (and so it is indeede) if wee haue a childe, that attendeth on his Prince, & returneth to his Countrey, being clothed in silke and sattin, and having one of the Kings rich coates vpon his backe; what should we then esteeme it, to haue a sonne clo­thed with the righteousnesse of Christ? and enriched with all the saving graces of the spirit? Angels attending on him, and a Kingdome prepared for him? Is this nothing? Then labour for it, for your selues; for your children.

I serue.] Out of the word serue: I obserue; that,

A Christians course is not idle, but laborious. Doct. 5.

Service is laborious; a religious course is service; there­fore laborious. Name what you will in religion, and it re­quireth labour, diligence. Are we not commanded to en­quire, seeke, knocke, worke, and create? It is as it were a new creation. Ier. 6. 16. Mat. 6. 33. & 7. 7. Phil. 2. 12.

Because its a difficult thing to get faith, keepe faith, or toReas. 1. liue by faith: faith comes not by nature; it growes not in every mans heart; neither is it (as some iudge) so easily to be had; he that will haue it, must haue a broken heart, rent by the Law: for as a man doth not plant Trees on rockie mountaines; no more doth the Lord sow this seed in stony and hard hearts: he that will possesse it, must attend dili­gentlyPro. 8. 34. at the postes of Gods house: for it comes first, and is begot by hearing of the Word Preached; and then prayerRom. 10. 17. and the Sacraments will conserue it, increase it. Lord, I be­leeue, helpe my vnbeliefe: and, Lord increase our faith. But itsMark. 9. 24. Luk. 17. 5. a prettie piece of service, to liue by faith, when all reason [Page 51] failes vs; then to cast our selues vpon the Lord, and to de­pend vpon his bare promise (as I may say) is a worke of wonderfull difficultie: haue not the best of Gods servantsPsal. 7 [...]. 2. staggered, and almost fainted in this piece of service? Some cry, tush, I never doubted; I will never be moved: Well, to such I say nothing; for though they bragge, they beleeue every thing; yet, I know, that if I should tell them their e­states, they will not beleeue that one thing.

And as it is a hard taske to get faith, keepe faith, and liueReas. 2. by faith: so it is no lesse labour to get a sound knowledge of the Precepts, to keepe it, and practise it. Paul knew the Law of God, but what a stirre had he to obey it? And if we must cry and call for knowledge, seeke and search for her,Prov. 2. 4. as for silver oare in the earth bowels; will it be a matter of lesse moment to put it in practise? No, no. The vnderstan­ding, like a needle, will pierce thorow, and into the Precept, when the will, like a knottie, and ill-twisted threed, comes churlishly after. Its hard to find out a narrow and vntroden path; but more difficult to walke in it; and not either to be weary or wander: the Vses follow.

And seeing a religious course is not idle, but laborious;Ʋse 1. what shall we say of such as take no paines at all, in service of that nature? How few know their Master, or his will? And then how can such serue him? Who inquireth and cry­eth after the vnderstanding of the rules of this great Art; by which this worke of religion is to be squared? Haue we not more shuffling of cards, than searching the Scriptures? Playing, than praying? Feasting, than religious fasting? Running after goods, but fleeing from all grace and good­nesse? Some will not set a foot within the Lords vineyard, gather one grape of sound knowledge, or an eare of vnder­standing: if they doe, this is their service, We haue beene at service And if they kneele downe, lift vp their hands, and stay till the worship of God be ended; though their minds wander, their hearts be at home, and they returne never the wiser, (I ween the worser:) yet, they doubt not, but God on their part is well served; and for his part very well plea­sed. [Page 52] Why should not these men be thus deluded, who know they doe little, if any thing in Gods service, and yet hope to be rewarded?

And is to serue God, laborious? Wee must then be ofVse 2. good courage, gather strength, and quit vs like men; he that hath an hard taske, will proportion his power according to the toyle. The longer the ground hath lien fallow, the stronger must be the Teame to teare it in sunder; and the farther we take a iourney, the more pence must wee put in our purse: so the more difficult this dutie is, the more must we looke about vs, arme our selues, and be prepared for the well performance of it.

And for the better discharge thereof, we must labour forWhat is re­quired in the seruice of God. two things; the one is Knowledge, the other, Strength: for, these are absolutely necessary, for the doing of any action; the one to direct vs; the other to enable vs, in this dutie. The obiect of this knowledge is double: 1. God: 2. His will. These must be rightly vnderstood. For, 1. If we know not God, we cannot loue him▪ 2. or trust in him. 3. Feare him: 4. hum­ble our selues before him; all which are needfull, for that man, that would make God his Master. We must loue him, or else we cannot serue him; for loue sets a man on working, as in the example of Iacob; yea loue (saith the Apostle) con­streines 2 Cor. 5. 14. vs: but if we know not God, wee cannot loue him; the affections worke according as the eye of Reason presents her Obiects.

And, How can we beleeue in him, of whom we haue not heard? Rom. 10. 14. Faith cannot be without knowledge; therefore, knowledge is often put for the same. Who will serue a Master himselfe,Ioh 17. 3. or bind his sonne apprentice to such a person, whose abili­tie or fidelitie he is ignorant of? Againe, if we feare not God; we will not serue him; and if we know him not, we will not feare him. Haue not some mis-tooke a Piece for a Pipe, and so haue beene murthered in stead of mirth? So, men not knowing the Lord, haue played so much with his mercie, that they haue beene destroyed by his justice.

And Humilitie also, must be had, or man cannot serue God, [Page 53] for God giveth grace to the humble: but without vnderstan­ding Iam. 4. 6. Note. of him, no throwing of our selues downe before him; for man is of an haughtie spirit, loth to stoope; and besides, vntill he know God, he knoweth nothing aboue himselfe; therefore will never be humbled.

And a generall knowledge will not serue; but we must know him truely and certainely.

Some may obiect, that God onely knoweth himselfe;Obiect. dwelling in that light which none can attaine vnto. 1. Tim. 6. 16.

What for that? Can we know nothing of him? Yes, weAns. How GOD may be known of vs. may (with Moses) see his back-partes; his sufficiencie, and efficiencie. His sufficiencie is that whereby he is able to doe all thinges; and it consisteth in his essence, and subsistence. His essence is that absolute first being, and independent of any other thing whatsoever. And from this, it doth follow, that, He is not compounded of any matter, and forme; but, is one most pure and meere act. Now because as he is act wee cannot vnder­stand him, especially with one act (for our vnderstanding is finite,) (he invisible, and infinite,) therefore he taketh to himselfe, and maketh himselfe knowne vnto vs, by many attributes; which attributes be nothing else, but that one and meere act, diversly apprehended; as, What he is, Who he is: He is a spirit invisible, immortall, infinite, omnipotent, omniscient, and the like.

And, we must be able to vnderstand the subsistences; which are nothing else, but, that one most pure essence, with his relatiue properties. The subsistences are the Father, and the Sonne, and the holy Ghost. The relatiue propertie of the Father is to beget; therefore he is the first in order. The Sonnes relatiue propertie is, to be begotten, and not to beget; and he is the second person in order, because he is from the Father alone. The holy Ghost is the person proceeding from the Father and the Sonne; and therefore the third person in order; so that we must vnderstand, that God is one essence in three persons: thus much for his sufficiencie.

And, for his efficiencie, what is that? But, that whereby he [Page 54] worketh all thinges, and all in all things; either in respect of creation, or providence. Act. 17. 28. Rom. 11. vlt. This may suffice to haue spoken for the knowledge of God.

The second thing that we ought to know, is, What the Lord requireth of vs; for how can wee doe it, if wee doe not know it? Or suppose, wee should doe what he willes, yet what comfort can we haue in this service, or action? If a ser­vant shall plow, sow, and harrow a plot of ground, without his Masters will and direction; what content could he haue in working? What hope of reward, after he had finished his labour? Would not feare rather possesse him, seeing the ground might haue beene as profitable for pasture? When we know our Masters will, we may with boldnes & chear­fulnesse goe about it.

And this his will is conteined in the Law, and the Gospell; What the Law requireth. and is there to be found out with searching. The Law re­quires two things: 1. That we haue no corruption inherent in our person: 2. That we transgresse not or divert from it, in our conversation; this is the iustice and command, the Law lay­eth on vs, and exacts at our hands. The Gospell also bindethWhat the Gos­pell requireth. vs to our taske: 1. That we haue Faith: 2. That we beleeue in God, through Christ, for iustification: 3. That we clense our selues from the filthinesse of the flesh and spirit: 4. And lastly, that we liue without spot, and blamelesse, keeping our hearts vpright with God; our outward actions honest before, and with man; for, the Gospell wils no lesse inward or outward holinesse, than the Law doth. For the Gospell and Christ, Mat. 5. 17. came to establish the Law; that is, to assure vs it is still of force, and to giue vs abilitie another way to keepe it.

Againe, as we haue heard, that we must haue knowledge of God and his will, before we can serue him; so in the next place, we must haue abilitie, or we cannot doe his will. A sicke or weake man may know his Masters pleasure, but can­not doe it; for strength with health must enable him. So, we know many things, but what of that, if we want power to performe them? And we must get power: 1. To beleeue: Wherin Power is exercised. 2. To obey.

Againe, We are to know, that faith is exercised about a double Obiect, God and his Word: And in his Word; the pro­mise and the threate. We are to giue credit, that all the threats of God are true, and shall be accomplished in vs in particu­lar, if wee breake the condition; as well as beleeue all the promises, & appropriate them to our selues, who are made in Christ Iesus. And in both these the best man failes for want of abilitie to beleeue them. Our faith may be said to be a kind of obedience, not in getting, but principally in li­ving by it. And as Iudgement is vsed in Invention, being a di­stinct part of the Art of Logick; yet Invention doth precede Iudgement in nature: so obedience is vsed in faith; and faith in obedience, though faith may seeme to goe before it; for, He that comes to God, must beleeue that he is; and (then) a re­warder of them that diligently seeke him: Heb. 11. 16. So that by power to beleeue (I meane) that God is, that his Word is truth, both in the threatnings and promises; and shall be ac­complished accordingly, as we keepe the conditions. And by obedience, I doe vnderstand, a conscionable care to beleeue threat and promise, aswell as to obey the precept; for, to beleeue is to obey; and to liue by faith may be called the obedience of the Gos­pell. 2 Thes. 1. 8.

Many haue some care in somethings to obey the Precept, but never regard to liue by faith: and if they can say, they beleeue in Christ Iesus, then, they thinke, all is sure, and their dutie discharged; as though a man must never vse his hand, but in holding fruit in it, and not in applying it to the mouth: assuredly, faith hath a worke in every action, that we performe; and that not onely in assuring vs the thing is lawfull we doe; but in perswading the Lord will performe his promise to vs, when wee haue kept the covenant with him.

And vnderstand this, that if we could beleeue more, wee should obey more; for all life▪ motion, and spirituall action comes from faith; as all naturall acts are said to proceede from the forme.

If then these things were looked into, who dares de [...]ie; [Page 56] that a Christians course is leborious, painefull, and requires great diligence on their parts, that will serue the Lord? For, knowledge of God and of his will must be had; and faith and obedience too in him, and his word, both in the threats and promises, as well as in the Precepts; else no good ser­vants.

From mine elders:] It may here be demanded, if Paul ser­ved God, with a pure Conscience before his Conversion? I thinke it may be vnderstood of both; for so farre forth as the Letter of the Law directed, he was obedient, liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee; and what he did against the2 Tim. 1. 13. Saints, was through, ignorance; wherefore, the Lord had the rather mercie on him: but it is principally meant after his Conversion. For, the Pharisees, of which number he him­selfe was, vnderstood the Law, according to the Letter, nei­ther could he away with the Gospell, till the Lord in a won­derfull manner had compassion (Acts 9.) on him.

The Doctrine, that we gather hence, vnderstanding by Elders, the auncient Patriarches, and beleeving Iewes, is, that: The Church before Christ had the same faith, which now it hath Doct. 6. after his comming.

Did they not all eate the same spirituall meate? And all drinke of the same spirituall drinke? For, they dranke of that rocke which followed them; and that rocke was Christ. It differed nothing in truth, but in degree; as a childe, and an aged person. 1 Cor. 10. 3. 4.

Else God should be changeable; but there is no variable­nes, Reas: [...]. nor shadow of turning with him. Iam. 1. 17.

And were it not thus, man should be saved after a diversReas. 2. manner, which may not be admitted.

And did not Christ, and his Apostles, confirme theirReas. 3. doctrine by Moses, and the Prophets?

This confuteth the Maniches, who hold, that an evillVse 1. God writ the old Testament, and a good the New: but one God was the Author of them both; and what was darkely included in the former, is more clearely manifested in the latter.

And this may confirme the salvation of our forefathers,Vse 2. who kept the faith; and to doubt no more of them than of our selues. The Papists bring in this place, for their Parents; wherevnto, we reply: 1. That they were not beleevers: 2. They are degenerate and fallen from the ancient faith: 3. There was a Prophecie of a generall Apostasie; and so their Elders are by the streame of time corrupted: 4. And the an­tiquitie of a few, or 500. yeares, is not sufficient.

From mine Elders.] That, Abraham, Isaac, Iacob: whence it ariseth: that,

The name of the righteous shall be had in remembrance. Doct. 7.

What though the names of the wicked rot? Shall not the memory of the iust be blessed? Yes, it shall grow vp and flourish from generation to generation. Prov. 10. 7. Psal. 112. 6.

For, God will honour them, that honour him. 1 Sam. 2. 30.Reas. 1. Reas. 2.

Also, one good man will perpetuate the name of another vnto their succeeding posteritie, and tell it to his chil­dren.

Furthermore, such leaue noble and worthy MonumentsReas. 3. behind them, either by doing or suffering; which spread their fame into all quarters, and future generations.

And, the wicked may haue an hand in this action; forReas. 4. some of them, may thinke well of such, and register their names; others as Pilate (by Gods over-ruling-hand) may write the truth, which shall stand for ever.

Doe they not then labour in vaine, who seeke to blot outVse 1. the memoriall of the iust, with taunts, scoffes, and reproa­ches, as men doe the engraving vpon Tombes with their foule shoes? Let them doe their worst, spet their venome, weaue a deceitfull webbe; yet shall they never effect their purpose; for, What is written, shall be written, maugre all their malice: the names of the wicked are written in the earth, each foot shall scatter them: but for the righteous, they are engraven in stone, with a pen of yron, and for ever shall flourish.

Here may a man take direction, that will lead him to trueVse 2. honor eternall; doe iustice, loue mercie, walke vprightly, serue [Page 58] in truth of heart the Lord God of thy Fathers, and thy same shall ever remaine; build Bethel, pull downe Babel, and thy name shall be everlasting. Who would haue his name to rot? His memoriall perish? Not any; then serue God from thy elders with a pure Conscience. Many like Nimrod seeke a name, but, they in not taking the right way, lose both it, and themselues. What person so poore, if religious, but is had in everlasting remembrance? And who so great, if vn­godly, but are either forgot, or their names continued to their everlasting shame? For when men, by indirect meanes, seeke prayse, they lose it: and purchase perpetuall re­proach.

With pure Conscience:] Here is laid downe the manner, how Paul served God: whence, the collection is: that,

The service of God is then commendable, when it is accompa­nied Doct. 8. with a pure Conscience.

These two like Naomi and Ruth must run together. What tast, without salt, in the white of an egge? What praise in that service that wanteth sinceritie? And who ever in merchan­dizing lost so much credit, as Himeneus and Philetus, that made shipwracke of faith, and a good Conscience? The Hebrewes still put heart for conscience; having no particular word for it; and so doth the Evangelist; so that a pure heart, and a pure conscience, are equivalent termes: Prov. 15. 15. 1 Ioh. 3. 20. Isa. 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18.

For otherwise the life were led either in close hypocrisie,Reas. 1. or open profanenesse; and can that deserue praise, which hath no similitude with God? Nay, he condemnes that which hath not some likenesse with himselfe, whether per­son or action.

And will not a pure Conscience adorne our profession?Reas. 2. Giue a comely glosse to our conversation? Red, Purple, and Scarlet, adde not more glosse to a piece of fine cloth, than this puritie doth to the life of a Christian.

It will silence our enemies, reioyce our friends, gaine good re­port Reas. 3. of all persons: & what a commendation was this to Christ, when the Prince of this world came, and found no impuritie in him? Ioh. 14. 30.

Lastly, A life attended with this companion, will yeeldReas. 4. comfort in distresse, afford boldnesse in danger, giue hope in death, plead for its owne at the last day, prevaile, and conduct him safe into the heaven of heavens.

Now, because a good Conscience is little knowne, lesse regarded, we will first declare what it is in generall; second­ly set downe the kindes of it; thirdly, shew its office or in­separable companions; and finally make application: yet, by the way, we will deduce some Corrolaries, the which may seeme to flow from the fountaine of each distinct defi­nition.

Conscience is a seeing of an act with the Rule.

In this definition are two things: first, the genus of it,Conscience defined. which I call a seeing: secondly, the forme, in these words, of an act with the rule. Neither let any quarrell with the word seeing: 1. For what is the eye without the act of the soule, but a dead insensible organt? 2. Grant it to be a Metaphor, or Tropicall speech; yet is not Rhetorick a generall Art, and may be every where?

And it is a seeing of an act with the rule: For as conscience is a seeing, so is it a seeing of a double Obiect at one instant time. The very Etymologie of the word both Greeke and La­tine, signifies so much. Here note, that there must be first science of a rule, secondly of an act done; the which two be­ing applied, and the eye of the vnderstanding beholding them together make vp the full forme of Conscience: for if either of these be wanting or separated, it cannot proper­ly be called Conscience. For science is of one simple obiect, Conscience of two laid together, and then with one act of the intellect apprehended ioyntly; whence (likely) it bor­rows the name Conscience, which is as much as a ioynt know­ledge, or seeing together of the rule and the act. And from this definition it will follow.

That Conscience is not (as some hold) a facultie of theI. Corrolaries deduced. soule, but rather (as the Schoole-men defend) an act of the vnderstandings facultie: the which may be further confirmed by these reasons. 1. Every facultie is created; Conscience is [Page 60] not created, therefore no facultie. Were it created, then should Adam haue a good or bad conscience before he had done either good or evill, which may not be admitted. True it is, that Adam was indued with science; so that if he had applied the frame of his person, to the rule by which he was first formed, in that it may be said, he had a good Con­science: for there was an equall proportion betwixt them: but vntill he had performed some act, it cannot be affirmed of him, that he had any conscience at all: yet science he had; for, he clearely vnderstood the Rule, being written in his heart at the Creation, by which his actions were to be gui­ded. 2. No facultie doth quit or condemne; Conscience doth qui [...] or condemne, therefore no facultie. Wee never read that God doth accuse or excuse a man or Angel for the meere having of a facultie; but for the abusing or well-v­sing of it. If by facultie they vnderstand (by a Metonimie) the cause for the effect (as it seemes to me they doe,) then we are all of one and the same mind.

Also, we gather this second consequence, that vnreaso­nableII. creatures, as birds and beasts, fowles and fishes, haue no conscience; because they haue no rule given of God to guide their actions; neither (if they had) any act of reason to apprehend it; although a kind of knowledge may be at­tributed to them.

And here we may learne, that taking conscience in a largeIII. acception, it may be found in any Art, as well as in Divini­tie: for each Art hath its Precepts, and may haue his Praxis; Whence it will follow, that as there is science, so also there may be conscience. When a Boy writeth after a Coppie, and taketh a view of his worke, how it answers the patterne, this is a kind of conscience.

Finally, we conclude hence, that in lusorie Lots, there canIIII. be no conscience; and the reason is, because there is no rule to guide the act; now, no science of the rule, no conscience. This should teach men to vse them vpon extraordinary oc­casions, or not at all; and then the example of the godly may be their warrant. For, how can a man iustifie an act, [Page 61] that hath not a rule to guide it? or how can there be consci­ence, where science precedes not? For, Simples in order precede Compounds, as is obvious in Logicke, the act of reason, as also in the worke of Creation.

Hitherto, wee haue spoken of Conscience in generall, which is nothing else but a seeing together, or more plainly a seeing of the act with the rule; and thus wee proceed to its distribution.

Conscience is good or evill. Conscience distributed.

As the definitions, so the distributions of Conscience are many; yet may they all be reduced to these two heades. For as every Ax [...]me or Rule is true or false: so is each mans con­science good or evill. Some say, there is a Conscience good, but not quiet; quiet, but not good; good and quiet; and neither good nor quiet: Yet all these are but two and no more Con­sciences. For rest and trouble are not essentiall, but acci­dentall vnto Conscience. A bad Conscience, as wee see in Iudas and Saul, may now be troubled, anon quieted: and this fals out from varying the Obiect of the intellect, or want of the act and rules application; and so may a good Conscience be attended with the same companions, as in David and Peter. And this may arise from the late commis­sion of some sinne, the weaknesse of faith, a iealous suspiti­on, which men haue of their spirituall estate, or the Lords withdrawing for a time his comfortable aspect and presence from his children; and yet this Conscience is but one and the same. Note further, that a wicked man may haue know­ledge of a true rule, and act according therevnto; so that the apprehension of his well-doing may breed peace. But when he casteth his eye vpon his many swervings from Gods Precepts (except his Conscience be seared through the Lords iust iudgement, and his habituall faylings) he cannot be at rest. In like sort, the best person in many things [...]ransgresseth the Law of his God, in so much that when hee considereth his many errors, he is greatly disquieted; so that to speake truely, and properly, trouble is an effect of an ill Conscience peace of a good one; and these contrary effects [Page 62] though to be found in one and the same person; yet doe they spring from divers repugnant principles, and not from the selfe same causes.

A good Conscience is a seeing of an act according with the A good Con­science, What it is. rule.

And here, we are to obserue, that in a good Conscience these particulars are required: 1. A man must haue know­ledge of some rule: 2. The rule must be sound, and infalli­ble: 3. He is to performe an act in every respect answerable to the truth of the rule: And 4. he must apply the act to the rule, the which being done, the seeing of their agreement is a good Conscience. Moses made all things according to the patterne, the which when he beheld, he had a good con­science; for there was a proportion and correspondency be­twixt the frame of his worke, and the patterne GOD gaue him.

An evill Conscience is a seeing of an act disaccording with the An evill Con­science, What it i [...]. rule.

Suppose a man to haue vnderstanding of a true and per­fect rule; yet if his act should not be answerable, but in some part divert from it, so farre as it wants proportion or simili­tude to the foresaid rule, so farre he hath a bad Conscience, or evill seeing together; and hence will follow the kindes or degrees of an evill Conscience. 1. For, the more sound knowledge, and the lesse sincere obedience, the worse is that Conscience; and from hence might spring the name of an erroneous Conscience; because the actions swerue from the rule. 2. From obedience, without a certaine apprehension of some precedent Precept, ariseth the terme of a blind Con­science, though properly it cannot be called Conscience. 3. And from this definition, we see that there may be some good in a bad Conscience. For knowledge of the rule is good; acts are good; but as they erre from the rule by which they are to be guided, they are evill; and in regard such Consciences haue a threat denounced against them. Yea the sight of sweruing from the rule may be good; because it may be a meanes of reformation in future season.

A good Conscience is Legall or Evangelicall. A good Con­science divi­ded.

The rule, whereby man at his Creation was to be gui­ded, was the Law; the which had he obeyed, he might haue purchased a good Legall Conscience: now since his Aposta­sie and fall, the Lord hath given him a new Commandem [...] for his recoverie, being observed▪ which is the Gospell; and thus you may Kenn [...] the ground of this distribution. As for the law naturall, the remnants wherof remained in the heart of the Gentiles; and the law morall, engraven in Tables of stone, and given to the Iewes, is the same for substance, be­ing but a distribution from the subiects; yet they differ i [...] these particulars. 1. The one is perfect, the other not; for much of it in time is obliterate, & worne out of mans heart; whereas that written by Gods owne finger is complete. The one is got by reading, hearing, studie, &c. The other comes by generation, and imprinted in mans minde from the very wombs; and, as Ri [...]bilitie, is inseparable adiunct to him; and this is the true cause, why all men covet a kind of Religion, and performe some workes that are commen­dable, warrantable. For matter, therefore, these two are the same, as a remnant with the whole piece, or some few Pr [...] ­c [...]pts with the whole of that Art.

A Legall good Conscience is a seeing of an act according to the What a Legall good Consci­ence is. rule of the Law.

He who vnderstandeth any one Precept of the Decalogue, and giueth obedience thereto, may be said to haue a Legall good Conscience. This we see affirmed of the Gentil [...]s; who walked but according to the small reliques of the law, which remained in their hearts. Rom. 2. 14. 15.

A Legall good Conscience▪ is either Complete, o [...] Incom­plete. A legall good Conscience distributed.

This distribution may not be omitted, being of great vse. For its one thing to haue a Legal good Conscience, ano­ther to haue a complete Legall good Conscience▪ the which we will define, that so the difference may appeare.

A complete Legall good Conscience is a seeing of all acts accor­ding A complete Legall good Conscience defined. with the rules of the Law.

But Conscience, that, as a Boy the Bird in his hand, wee may not lose thee, while we are talking of thee; we will de­clare▪ how many ingredients concurre for thy confection, whether a complete Legall, or Evangelicall: But first for Le­gall.

1. Knowledge must here be had as the ring-leader. Light was the first good thing the Lord made at the Creation, and saw to be good; so is Knowledge in this worthie frame of a good Conscience. Ignorance, like the bodie of Amasa the passen­gers, stops the way of this Worke; or as darkenesse in the beginning did light in the structure of nature, that it can­not be effected. Blind sir Iohns neither haue, nor can make others haue a pure Conscience; the rule must be exactly vnderstood, all the particulars thereof distinctly learned, or else men will haue at the best but blind Consciences. For, why is Conscience called blind, except in this, that people act without knowledge of the rule? This caused the Pro­phet so often, so earnestly to pray, Lord open mine eyes, teach Psal. 119. 18. &c. me the way of thy statutes, hide not thy Commandements from­me: Salomon to cry, Get knowledge, get vnderstanding, forget Prov. 4 5. And 30. 2. 3. not: Agur to confesse, he was more foolish than any man, be­ing ignorant of holy things; and Paul, the elect vessel & chiefe Patrone of a good Conscience, to esteeme of all things as drosse and dung for the excellent Knowledge of the Law andPhil. 3. 10. the Gospell. For without this ingredient, Conscience is naught, starke naught. For, how can a man act according to the rule, that is ignorant of it? And is not damnation threat­ned to them who liue in blindnesse? read and see; where­fore2 Thes. 1. 8. if thy science be darke, how darke is thy Conscience?

2. After Knowledge must follow Obedience. These two in a good Conscience cannot be separated: the first maketh science, the second Conscience. For, what is knowledge of the rule without obedience, but a patterne without a building? a cypher without a figure, which stands for nothing? HenceActs. 24. 16. it is that our Apostle did lay his policie, bend his forces, and exercise himselfe to keepe a good Conscience, a Conscience without tripping, without stumbling. Men must learne the [Page 65] Word, and then fall to worke according to its directions, apply the acts and Precepts, [...]ew them [...]oth at once with the eye of reason, and then, as God did all the creatures, they shall see their Consciences good and very good. All the springs and brookes of our actions, speeches, resolutions, and cogitations, must runne by the banke and channell of Gods Precepts; neither may we suffer the least riveret of our thoughts to be dreined another way. We must with proud scorne, neglect the counsels of flesh and bloud, and attend to the commissions of our maker, not daring to be idle, or to attempt any thing without his warrant, for else as Hime­neus, and Philetus, we shall make shipwracke of faith and a good Conscience. Who hath more science than the Devils? and yet none a worser Conscience. Walke therefore after this Ca­non, and thou shalt haue for thy companion a good Con­science. And this obedience must haue a two fold conco­mitant: 1. Generalitie. 2. Constancie.

1. Vniversall knowledge must be seconded with vniver­sall Companions of obedience. Psal. 119. 6. Heb. 13. 1 [...]. obedience; had not David respect to all the Comman­dements? Did not the Author to the Hebrewes with his fellow-brethren, desire in all things to liue honestly? Or else men should haue but halfe and imperfect Consciences. Doth not every Artist striue to vnderstand all the Precepts in his Art? Put them in practise, that the frame may be per­fect and complete? Not one tittle in the rule but is of force: each branch must haue a place in this building. A good appetite covets to taste of every dish: a sound sense to smell all kinde of flowers; and to participate of what goodnesse is in the creatures. We must eate all this Booke, drinke every drop of this water, else we shall haue but partiall Conscien­ces. We may not separate what God coupleth, be our owne Carvers in this feast; but f [...]ed fully, liberally. An Herod will doe many things, but he that is anointed of the Lord will performe all; for else he shall haue but a maimed Con­science. Painters will not omit a finger in the picture▪ M [...] ­sicians a chrochet; nor Grammarians a syllable, a letter, a comma. So must our obedience to the rule be generall, v­niversall. [Page 66] All this Mercy seat must b [...] covered with Gold, no part left vnwashed. Thinke yee on this, who boast so much of good meanings, honest hearts, and workes of su­pererogation; and then you may confesse with shame, that you come farre short of the patterne, and haue but the rem­nants of a good Conscience.

2. The second concomitant for the making vp of this e­difice is continuance, constancie. We must endure alwayes in all things, not be weary in well-doing: for cursed is he that continueth not in all things that are written; and the threat was,Gal. 3. 10. at what time thou shalt [...]ate, in dying thou shalt die. Some hold,Gen. 2. 17. that Adam did no morall act, before he fell; because he must haue nothing towardes his debt; all must be discharged by Christ the sureties skore. And (say they) had he done one good theologicall act, he had then pleased God infinitely, and so could he never haue beene displeased; for Gods complacentia is himselfe. Sure I am he never persevered in generall obedience; and therefore wanted a necessary com­panion of a complete good Conscience. For as we are tyed to know all, obey all the particular rules of this worthy art; so are we to perpetuall obedience. We must be faithfull to Rev. 2. 10. death, or else possesse no crow [...]e of life. We are sure, that per­severance in all things will [...]ake vp, and preferue a good Conscience. And when God would haue confirmed Adam, had he obeyed the Law vniversally, is not to me revealed.

By this Discourse, you may see what a Legall good Con­science requireth: to wit, a distinct and vniversall know­ledge of every branch of the Law. Secondly, generall and constant obedience to all the Precepts. For, he who is igno­rant of the least tittle, or transgresseth in one particular, by omitting what the Law commandeth, or committing what it prohibiteth, is guiltie of all▪ and so consequently hath notIam. 2. 10. a complete Legall good Conscience; because it is, (as you haue heard) a feeing of all our actions according with the rules of the Law; Whence follow these Conclusions.

1. A double errour in the Romanists, who hold that men may haue a complete Legall good Conscience, and conse­quently, [Page 67] be iustified by their owne workes. But can any man (since Adams fall) vnderstand the whole Law?. Or if he could, giue generall and constant obedience to every Precept? Is there any that sinneth not in some thing? May not the best cry with David; Who can vnderstand his [...]rrours▪ Psal. 19. 12. and if thou, Lord▪ should marke what is done am [...]sse, were anyPsal. 143. 2. able to appeare in iudgement, answere one for a thousand▪ And if they cannot thus say, and thus doe, (as in truth they cannot) is not their Doctrine false, and to be reiected? Also, doe they not with-hold the Bible from the common people? Which, when they do [...] so, how can they procure a Legall good Conscience? For, whatsoever action is not guided by a rule, is evill before God: and haue you not heard, that knowledge [...]ust precede obedience? and is ab­solutely necessary for the obtaining of a good Conscience?

2. That not any since the fall of Man (Christ excepted) ever had a complete Legall good Conscience. For, the best know but in part, and their obedience (for the most) comes1 Cor. 13. 9. short of their knowledge. Christ (indeed) vnderstood the whole will of his Father, fulfilled all righteousnesse: no cor­ruptionMat. 3. 15. was in him, nor any sin ever proceeded from him: so that he, and none but he (except we should include the blessed Angels) ever had a complete Legall good Consci­ence; for his person and actions in every respect were pro­portionable and correspondent to the whole Law; he failed not in the least tittle.

3. Hence we may cleare the Lord from all iniustice, in the condemnation of so many millions of men and women: for, doe they know his will? Perfectly obey it? Haue they never erred in iudgement? or gone astray in their conversa­tion? If they haue done both, may he not then in his iustice condemne them? If any want this forenamed Conscience, the Lord may in his iust iudgement inflict eternall torment vpon them. For, haue they not lost his Image? Runne they not daily on his skore? Let vs then rather admire his mer­cie, than quarrell with his iustice, that we all were not long agone consumed.

4. Finally, we conclude hence, that the safest and securest way for vs, is to denie our Legall good consciences, & striue to obtaine the Evangelicall, that we may be iustified, saved. This is the true and onely way, neither haue wee a better. For though the law be of power to giue life; yet we are ig­norant, weake, and not able to fulfill it; if we were, then Christ dyed in vaine Now, what an Evangelicall good con­science is; we will paint forth, what concurres to the ma­king vp of it; wherein it differs from the Legall; what must be done to procure it; and how an Evangelicall and Legall are not to be separated in a Christian.

1. For the first.

An Evangelicall good Conscience is a seeing of an act according An Evangeli­cal good con­science, what it is. with the rule of the Gospell.

For the better vnderstanding of this, know, O ye sonnes of Adam, that God, when he had created man, gaue him a Law written in his heart, the which had he perfectly obey­ed, he should haue stood for ever. But he falling from the rule of gubernation, fell also from conservation, and so be­came, (with all his posteritie) hable to death; neither is there any abilitie remaining in him to recouer his former condition. For, knowledge is obliterated, the will weake­ned, at the least peruerted, and each wheele of soule and bo­die exorbitated, turned out of his way: onely, so much light he hath left him (like one of Iobs messengers,) as to tell him, that his Josse is great, and condition miserable. But, marke the mercie of God, who hath given spoiled man another rule, whereby he might purchase a good Conscience, pro­cure as great an estate, and much better; and that is the doc­trine of the Gospell.

2. In the second place:

To the making vp of an Evangelicall good Conscience, these particulars are necessary. 1. Knowledge of the Gospell; else why should Paul so highly prize it? So much covet it? And doth not our Saviour Christ, place eternall life in theIoh. 17. 3. having of it? 2. Obedience is necessary also; for, the Gospell requires that, as well as the Law: these two may not be dis­ioyned; [Page 69] so that thus farre, a Legall and an Evangelicall good Conscience accord for, whatsoever is in the genus, is in the species; though, the species may include more in it, than is to be found in the genus. Grant we that animal is the genus of man and beast; yet, man hath more in him than animal hath, to wit, reason: notwithstanding animal communicates his whole nature to both the species.

3. In the third place, let vs see the differences.

1. The first is in the ground of obedience; for that in A­dam, before his apostasie, proceeded from the image of God, wherein he was created; but in vs vnder the Gospell, it springs from faith▪ that these two differ is evident; but how, is not easily discerned; and who did ever affirme that they were one and the same? For, doth not the former come by Creation, the latter by Regeneration.

2. There is a reall difference in regard of the act; for, the Law runnes on this wise, Doe and liue: the Gospell thus, Beleeue and liue. And though to beleeue in the Gospell, be a kinde of obedience, because God so commandes; yet the holy Ghost in the Scripture makes a distinction betwixt them. And doubtlesse the head Christ, obeyed the Law af­ter another manner, than we his members doe the Gos­pell.

3. The third difference is the Obiect, about which the act is conversant; for, the Law giueth particular Precepts how to direct all our actions. The Gospell is as a staffe, or stay, whereon the act resteth and cleaueth vnto. Hence is this phrase so frequent in the Gospell, Beleeue in me: andIoh. 9. 35. Act. 16. 31. they that beleeue in, or on the sonne of God, &c. So that the Law giues rules for the acts direction; the Gospell for its supportation.

4. Moreover, a complete Legall good Conscience requires many acts to the perfecting of it: for, if one commanded be omitted, or the contrary committed, Conscience is spoyled, shipwrackt. Now, an Evangelicall requires but one onely to the making of it complete. For, one act of beleeuing will vnite to Christ; by which vnion, man is made partaker of [Page 70] the all-sufficient obedience of Christ, which is the sole and absolute obiect matter of an Evangelical good conscience. For, as one act of Adam brake the whole decalogue; so one act of faith in Christ will perfectly fulfill it. Where note, that the habit of faith, neither its act without its obiect, makes an Evangelicall good conscience, and consequently iustifies not. For the whole obedience of Christ is it, that satisfies the iustice of the law; the which, when we by faith are conioyned to him, is made all ours; and so are we quit from the rigor of the law, by the satisfaction of Christ our furetie, and that by one onely act of faith in him, which is the condition on our parts to be performed, for the pur­chasing of an Evangelicall good conscience. Was not the brasen serpent a prototype of Christ? and would it cure any, without the act of the eye fixed on it? Also, would not one act of looking on it, heale him that was stung with many serpents, in that wildernes? so the act of faith separated from Christ cures none, and one act of credence in him, as he is our surety, will, (though our sinnes be great and many,) make vs sound, perfect, and helpe vs against all, our mala­dies.

4. In the fourth place, for the procuring of an Evange­licall conscience, wee must haue,

1. Knowledge; and that, both of the Law and Gospell. For, he that vnderstands not the Lawes precepts, and what it requireth, can neither see his sinne, or be constrained to runne vnto the Gospell for reliefe in the time of neede. And though our Father Adam before his fall; had hee ob­served the rules of the law, might haue procured a, legall good conscience, without any vnderstanding of the Gos­pell; yet it is otherwise with vs. For, we must see our debt, before wee can haue a mind either by our selues or any o­ther, to discharge it; and without knowledge of the law this will not be effected. And the Gospell must also be lear­ned of vs. For, it is the new couenant, the law of libertie to set vs free, who are in spirituall bondage. And as know­ledge of the law was necessarie for Adam, that hee might [Page 71] obey and liue: so is it of the Gospell, that we might beleeue and liue. Obserue here, that a more exact knowledge, espe­cially of the three persons in the Godhead; of their relatiue properties, and peculiar operations is required of vs, since the fall than before it. For, though we dare not denie to A­dam, the certaine vnderstanding of the Trinitie, yet, in the perfect knowledge of God simplie considered, and of his will, in the obedience whereof, he might haue obtained a legall good conscience. But, now we are to goe a step fur­ther for our restauration: because, man being fallen, wee are to conceiue, how God the father is primarily offended, how the Sonne assumed our nature to make an atonement for vs to him; and how the holy Ghost doth apply the re­demption purchased by Christ Iesus. For in these and the like particulars consisteth the whole subiect of the Gospell; and therefore of absolute necessitie, in some degree to bee vnderstood, and learned of vs. For, this is eternall life to know God, and whom he hath sent Iesus Christ; and no man can say Iohn 17. 3. 1 Cor. 12. 3. that Christ is the Lord, but by the holy Ghost.

The second ingredient for the completion of an Evange­licall good conscience, is faith; not that poore depraved faith, which may be found in apostata men and devils, who are sayd to beleeue and tremble, but that which vi [...]ifieth, iusti­fieth, Iam. 2. 19. purifieth, conquereth and saveth. For, the holy image of God wherein man at the first was created, is not more need­full to the acquiring of a legall good conscience, then this faith we speake of, is necessarie for the accomplishing of an Evangelicall. For what will it profit a man to haue know­ledge of the law and Gospell? to be indued with such and so much faith, as to giue credit to the truth of the precepts, promises, threats, and to want that personall, peculiar, pro­per faith, whereby Christ is applied in particular with all his benefits? so that without this spirit of faith, an Evange­licall good conscience cannot be made complete. And here you may cleerly behold, that there is a distinct kind of faith, as there is of knowledge, but the first without the second auailes nothing to our purpose. For, of certaine, Adam had [Page 72] a faith, which did inable him to beleeue the truth of the Law, as also the accomplishment of the promises & threats vpon the observation, or breach of the same: But how these two differ, to discerne is some difficultie. The Romanists affirme, that there is but one kind of faith in men and devils: and the reason why some are saued, others perish, is because the one haue charitie, the other not: But here they get it mist. For, this faith we haue in hand is of another kinde, ha­ving the Gospell to worke it, and Christ Iesus the chiefe obiect of it. Some may then say, that a good Christian hath a double faith. True, yet the former not accompanied with the latter, is not sufficient. It may further be demanded, what then becomes of the first, when the second is wrought in vs? Answ: What if we say, it remaines? Doth that hinder vs? May not both stand together? For, as the knowledge of the Gos­pell shoulders not out the former knowledge of the Law; so doth not this new faith the old, as I may stile it: Graunt it should; yet, of it selfe, it hath force to doe what the other can, and more too. Insomuch, that if we should maintaine, that as purer spirits are renewed in the naturall bodie, the more grosse are purged out: so, as this latter is increased, the for­mer is decreased; there could be no danger.

In the last place, we come to demonstrate, how that a Le­gall and an Evangelicall good Conscience are not to be se­parated in him that shall be saved. For, he who hath the lat­ter, hath the former. But obserue this, that a Legall good Conscience is either personall or imputatiue; and both these accompany every member of Christ Iesus. For, Christs o­bedience to the Law is wholly imputed to every true belee­ver; so that, he hath a Legall imputatiue Conscience. When Adam, of whom we were members, brake the rule of the Law, his disobedience being imputed to vs, we had a Legall bad Conscience: so, Christs obedience, wee being made bone of his bone, and flesh of his flesh, being also imputed to vs,Ephes, 5. 30. we may a [...] truely be said to haue a Legall good Conscience. Whence, obserue by the way, these two Conclusions: First, that, It is the righteousnesse of the Law which is the obiect [Page 73] matter of an Evangelicall good Conscience. Thus I proue it. The obedience of Christ is the obiect matter of an Evan­gelicall good Conscience; the obedience of Christ is the righteousnesse of the Law; therefore, the righteousnesse of the Law is the obiect matter of an Evangelicall good Con­science. The second Conclusion is, That every Beleever is as truely righteous as Christ Iesus. The reason is, in that his obedience is our obedience, being by faith applyed. So that in this sence; we are able to answer the strict and full iustice of the Law. But this we doe further affirme, that he who hath an Evangelicall good Conscience, hath also a personall Legall good Conscience, though not perfect and complete. For, the Scripture ordinarily coupleth them together. See Psal. 32. 2. 1. Cor. 6. 11. Rom. 8. 1. And there be Reason [...] to confirme the Axiome. 1. For doth not the Father require it? We must be holy, as he is holy. 2. Did not Christ recover what Adam lost? Came he not to establish the Law? Did he not redeeme vs, that we might serue him in righteous­nesse and true bolinesse? Shall not the head be imitated of its members? Shall the fountaine be pure, and the strea [...]es corrupt? The root sweete, and the branches bitter? 3. And without holines shall any see the Lord? 4. Is it not the way, or rather an essentiall part of true happinesse? And how can a man without it trie the truth of his sanctification? Shew forth the vertues of him that hath called him? Imploy well his Talent? Beautifie his profession? Put to silence his ene­mies? or make his election sure?

But not to entangle any in a snare; though our Evange­licall good Conscience be perfect; our personall Legall is not. For, inherent holinesse being but in part, our obedi­ence to the [...]ules of the Law cannot be absolutely [...] yet as the one increaseth, the other is daily better [...]; a [...]d in the kingdome of heaven, when the image of God is wholly restored, then shall the elect fully and perfectly obey [...]e rules of righteousnesse, and holinesse, as Adam might haue done before his Apostasie. Fo [...] Christ and [...] and [...] [...] good [...] [Page 74] the Father; every act shall be proportionable to its rule; and is not that to keepe a good Conscience? This may serue to stop the mouths of our barking adversaries, who cry out, that we Preach a doctrine of libertie, how men may be saved without good workes, when as the contrary is it we defend and practise. For, faith in Christ is never severed from o­bedience to the Law, no more than leuitie and grauitie from aire and water. And thus we make a Progresse to speake of the office or effects of Conscience, according to our former Method propounded.

1. There is amongst Divines a great stirre of the effectsThe atten­dants of con­science. 1. How it ex­cuseth or ac­cuseth. of Conscience; but may I herein shew mine opinion, it is thus. Conscience, I confesse, is a cause of accusation, and excusation; but how? Not of it selfe alone, as a solitary cause, but by reason of a kind of beleefe which doth attend it. First I am resolved by some internall principle, that I should doe iustice; Next, I haue a rule giuen me to direct me therein. Thirdly, obserue that this rule hath a double concomitant; 1. A promise of reward, if I obey it. 2. A threat of revenge, if I transgresse it: All this I know and beleeue. Now, when I would cast vp my spirituall account, and see my present condition, then, resolues Will, the beginner of this worke, to try it on this manner.

She stirres vp the memory, and cals to mind all the good and evill, she hath omitted or committed; then she applieth all these acts of omission and commission, to the rule fore­named and remembred; and having done so, the vnder­standing takes a strict and exact view of their agreement or disagreement. Now, if there be a iust proportion betwixt the acts and the rule, then there is excusation, the effect of a good Conscience. For, Faith resteth on the promise, for re­ward from the Law-giuer. But if there be a disagreement, then followeth accusation, the attendant of a bad Consci­ence. For, beleefe giues credit to the threat, and expects a penaltie. And thus you see how a good Conscience excu­seth, a bad accuseth, by reason of faith being interposed. Neither need we to doubt, but the Gentile, had a kinde of [Page 75] faith, the which produced these effects. Rom. 2. 15.

The King of great Brittaine giues a iust law, for the well gouerning of his subiects, promising a reward to them that obserue it, threatning a penaltie to them that transgresse it. I my selfe, being one of the number, heare, vnderstand, and beleeue it. Well; a day is appointed when my obedience must be tryed. The Law is read, and I giue eare vnto it. If now my actions answer the Kings command, I am not afraid; my Conscience doth excuse me? Why? For, I be­leeue he will iudge me according to my workes. But if they disagree from his Precept, then I feare, and my Conscience doth accuse me, because I giue credit that answerable to the threat, I must be rewarded. But, suppose I were ignorant of my Princes pleasure; or knowing it, did not yet credit it, should I then haue excusation or accusation? Not: and the reason is, in that I want faith to beleeue the promise or threat, which are of force to accuse or excuse being credited. Let vs apply it. God the King of all the world, hath giuen man a Law (writ without him, or within him, that skils not) to gouerne his actions; he also hath passed his vn­changeable Word, that the observers of it shall liue, the transgressors dye: All this I giue credit to. Now, when I apply mine actions to the Law, and they are proportionable to it, then my Conscience excuseth me; for, here is a good seeing together. Notwithstanding all this, Faith must credit the promise, and threat, for producing of these effects; and is in truth the first and remote cause, though Conscience be the second and nearer, of accusation and excusation. When the hand doth amisse, we vse to say, can yee not see? Yet it is not the eyes fault: And so in this we doe the like, appropriating that vnto Conscience, the which properly and immediatly springs from faith. And tell me, why doth the Devill tremble? Is it not from faith? Why are the profane fearefull? Is it not from faith? Why is a good Christian chearfull? Why? He hath kept the patterne, and hath faith: and why doe we sometimes doubt, sometimes beleeue? But from partiall obedience, and an imperfect faith? Yet as wee [Page 76] haue said; Conscience doth accuse and excuse, cause ioy and feare, as the Precepts of Grammar the boyes Latine; but not without faith. And I pray you, would a Scholler care at all, whether his Latine answered the rule or no, had he not faith to beleeue the truth of it and his Masters promise & threat? And thus you see our opinion, let the learned iudge.

2. The second effect accompanying a good Conscience, is Ioy: ioy, I say, vnspeakeable, vnvtterable. Davids Harpe was nothing to this; yet made full pleasant Musicke. A good Conscience will make the heart to leape, the face to shine, fill the breasts with milke, and the bones with Marrow. ItsProv. 15. 15. Iudg. 9. 13. a great, a continuall feast; Irke Wine, it cheareth the spirit of God and man. Let Saul want it; his kingdome will augment his feare. Naball may make a feast like a King; Belshazzar carowse in Bowles; but having not this dish; their thoughts will trouble them, and their hearts, in the middest of all their mirth, dye within them. This, this, is the ground of all true and solide ioy; the best musicke will it make, that ever was heard. What caused Iob to laugh at death? Peter to sing in prison? Paul to comfort himselfe in the angry Adriaticke Sea? And Stevens face to shine like an Angell, when the stones came flying about his eares? Any thing but a good Conscience? The gallants of these daies may seeme the one­ly merry men; but without this, they are all base, wretched, miserable.

3. Shall we thinke, that Conscience goeth alone? or with one single attendant or two? as Iacob to Padan-Aram; Iona­than with his Armor-bearer, or Nehemiah to view the walls of Ierusalem? No, no, Ioy is on its right hand, and conten­tation runnes with it. Cast a world into the heart of man, he is not satisfied, when as Paul not having a penny shall rest contented. If thou canst but see the face of a good Consci­ence, in the closet of thy soule, engrauen on the Tables of thine heart, thou maist cry with old Israel, when he saw Ioseph his sonne aliue, I haue inough; or with Mephibosheth, when the King returned safe, let the Zibaes of the world take all. For, Conscience is a rich Treasure, a Cabinet full [Page 77] of precious Pearles, a costly banquet. I say, that Bread nou­risheth, Drinke refresheth, but a good Conscience is all in all.

4. Doth not Conscience also walke with Hope? and giue good evidence for time to come? Its like a rich Merchant, who keepeth Factors in a farre Countrey, and forreigne Land: Doth it not send hope to trade and barter in the India of heaven, from whence she returnes with comfortable ty­dings, and supporteth Conscience, vntill all things be had in perfect vision? Were it not for this, the heart would burst, and good mens spirits faile them for feare. Hope will still be whispering Conscience in the eare, bid it be of good comfort, and not faint; for, the time of its visitation is at hand. Truely, a Consciencelesse man is a hopelesse man, and he that wanteth that, shall perish.

5. Also, Conscience is alwayes armed and attended with courage, boldnesse. And is not that worthy the right hand of fellowship? A man of Conscience dares stand before Prin­ces, plead his owne cause, and force Faelix a bribing Iudge to tremble. What made the Prophet to giue King Ahab the lie? The Apostle to call the high Priest, painted wall? And Iohn to tell Herod, he was an Adulterer? But the force that floweth from a good Conscience? He that hath a good Conscience, may quench the fiery darts of Sathan, conquer the King of feare, and shake off all terrible tydings. Keepe it, and it will keepe thee safe, amidst ten thousand dangers. Sayle thou in this ship and it will land thee in safetie, when, they that want it shall split the barke of their soules vpon the rocke of condemnation.

6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth; so thy reward shall be great in heauen. For, thou shalt haue thy seat in the noble house of the soule, till the day of iudgement. Peace, shall be thy portion, which passeth all vnderstanding; and afterward thou shalt dwell with Angels, with Christ, with God the Father, where is fulnesse of ioy, and pleasures for euermore; thou shalt never die, never whither; no rust shall eate thee, nor moth consume thee; [Page 78] thou shalt see no sorrow; thou shalt heare no complaint, neither be afraid of the least evill successe. Thou shalt iudge the quicke and the dead; acquit the innocent, condemne the guiltie, and doe little lesse than a pettie God; in one word, thou shalt doe more and haue more than can be told by man or by Angell; all that be good before God shall com­mend thee, preserue thee, or rather thou them, for ever and ever. And now in the last place, let vs make application.

Then is not that life base, that is led without it? A mise­rableVse 1. service is that, which is begun, continued, and finish­ed without a good conscience; being accompanied with lying, swearing, dissembling and deceiving; is it not? they that thus liue are worse then beasts, and no creature (the de­vill excepted) more wretched. Be thou then assured, that such a life is odious to God, hatefull to his Saints, and an vndoubted fore-runner of the second death. He that layeth the foundation of his service with ignorance, infidelitie, and disobedience, in the fiery tryall, shall be blowne vp, when the match of Gods vindicatiue iustice shall lay hold on this blacke powder, how shall that man be able to stand? Wee may muzzle the mouth of our conscience, not suffer it to speake: and deale with it, as an vniust Land-lord with his poore tenant, when he in some iust cause is to giue evidence against him, put it to silence by an over ruling commaund; but when Christ shall come to iudgement, and take part with conscience, then shall it speake freely, boldly, truely, as ever did faithfull witnesse at the barre, having the chiefe Iudge for his friend. How will a Iudas looke at that day, who was so pittifully deiected before the Pharisees, whom he tooke for his friends, and expected comfort from them? How will the Drunkard stagger and reele, (not with wine, but) with the fume of a bad conscience? What face can the hypocrite hold vp, that hath dissembled all his life long? where shall the vniust, the fornicator, adulterer, lyer, with all the wicked and vngodly appeare? I am sure of this, that though such, and a thousand moe haue blind, erroneous and cauterized consciences, burned with an hot yron, for the [Page 79] present, yet at that generall assize, being lanced with the sharpe edged knife of Gods revenging hand, they shall all bleed freshly, and to death eternall. This kind of men may looke bigge, set the best side out, eat, drinke, and be merrie; but I shall never beleeue, that their hearts laugh with their faces. O matchlesse miscreants of all mischiefe, sonnes of blood, and slaues of perdition; you may sooner separate your soules from your bodies, then conscience from your soules, or damnation from either. Goe then your wayes, laugh and be fat, play and dance, sing to the Tabret and Harpe, put death, iudgement, and hell farre from you; tread vnder foot the blood of the new couenant, crucifie againe the Lord of life, make a mocke of sinne, and shipwracke your owne consciences; yet know, that God one day will call you to account, and dash out your braines with the heele of his vengeance.

In the next place, seeing this is so, let vs in the feare ofVse 2. God get knowledge, and mixe our service to God and man with sinceritie; walke according to the rule, doe nothing without a precept, haue a true patterne for all our procee­dings and runne to the Law and to the Testimonie of the Gos­pell; obey the one and beleeue the other; so shall we haue good and pure consciences; one whereof, though the world may fume and chafe, is worth more than ten thou­sands of gold and silver. What can be of greater price? what should we preferre aboue it? O conscience, whereunto shall I compare thee? who, or what is like vnto thee? Is not knowledge good? obedience better? and art not thou of these two simples compounded? There is no evill in thee; thou art all good and very good. There are foure things Pro. 30. [...]9. 30. comelie, statelie in their going; a Lyon the strongest among beasts, and tunneth not away from any; a Grey hound; an hee▪ Goa [...]e; and a King against whom there is norising vp; but he that hath a complete good conscience, surmounts them all. But, con­science, least I should ecclipse and obscure thy same, when I would speake and spread it, I will therefore giue thee thy charge, a large commission.

Conscience, that thou mayest execute thine office through­ly,Conscience his Charge. speake thou in the language of Canaan, be thou mighty in the Scriptures; and that thou mayst not build Babel, and pull downe Bethel, let euery man haue thy sentence in his mothers tongue. Goe to and fro, through the world, passe by no Citie, Burrow, Village, Hall, House, nor Cottage; but let them heare thy voyce sounding in their wals, speake truely, plainely, boldly: crie aloud, spare no mans person, of whatsoever cloth his coate be cut. Be thou a good linguist, make it knowne thou art a skilfull Artist, and declare an ex­act Method in thy proceeding.

And, Conscience, first goe thou to all Christian Princes, Kings and Emperours; speake gently to them, and intreate them to cry to God for wisedome, that they may wisely goe in & out, before the great people committed to their charge; will them, yong and old, to tread in the steps of Hezekiah, Iosiah, pull downe the high places, burne the groues with fire, over turne Baals Altars, and cause all his Priests to fall by the sword. Bid them send Levites through their Lands, spread the truth of God; for, their subiects haue immortall soules in their mortall bodies; tell them, that is the way, to get a good Conscience, and how thou art of more worth than a golden Scepter. Put them in mind, how a bad one was the cause Saul his kingdome, and I [...]roboam became the subiect of Gods vengeance. Let this Poesie be stamped about the borders of their Crownes, that the more religious, the more royall.

Conscience; step on to the honorable Lords, and because they affect breuitie, not prolixitie; say to them in a few sen­tences, that, Nobilitie without pietie and a good conscience, is like a painted Sepulchre, or blazing comet, good for nought except to gaze vpon; that they feare God, or else they haue no curbe to bridle them; that they honour the King, keepe their houses well, but the Church better; that they exceed others as much in goodnesse, as they doe in greatnesse, and that without a second birth, none can enter into the kingdome of heaven. Bid them blaze their Armes, continue their ancient [Page 81] Scutchions; but take this for their Motto: that, The more ho­ly, the more honorable.

Conscience; See that thou meet with the intelligent Coun­sellors, and graue Iudges of the State and Nations; Will them in riding their Circuits to take thee as their best Compani­on. Wish them to call to mind Iethroes advise to Moses, how Magistrates must be men of courage, fearing God, louers of the truth, and haters of covetousnesse: else how shall they turne the wheele over the wicked? Smite them h [...]p and thing? What heroicall spirit had he need to haue, who must encounter with the audacious foreheadlesse swaggerers of these times? Iudges should be like Gedeon, that they may receiue the An­gels salutation from the common people, The Lord is with thee thou valiant man. And what were valour without the feare of God, but a spurre to all iniustice, and an able instru­ment of greater mischiefe? Was it not a marke of the vniust Iudge, that he feared not God? This like a strong banke, will keepe in the rivers of righteousnesse, that they overflow not and drowne vp the seat of iudgement. Want of this feare in Abimelech, caused faithfull Father Abraham to feare, he should haue dyed, before his time. Also, they must be good men and true, weighing every action in the ballance of the Sanctuary, and not suffer equitie to fall and perish in the streete. And that they may be completely qualified, let them take heed, and beware of covetousnesse, abandon Balaams deceitfull wages, shake all Bribes out of their laps, hate them as Am­non hated Thamar; and to him that proffers them, say with indignation, thou and thy money perish together. They are gods, and shall such loue to say with shame, bring ye? At thyHos. 4. 18. farewell round this in their eare, that, with what measure they here mete to Christs members, he at his comming, shall mete Mat. 7. 2. to them againe.

And, Conscience, haue a saying to all inferiour Magistrates, officers; will them to doe iustice, loue mercie, humble themselues, Micha. 6. 8. and walke with their God. Shall Ehud doe his countrey better service in a day, with a dagger, than they, with their glitte­ring swords and silver maces in a whole yeares revolution? [Page 82] Aske them, if there be not some, that cry with Absalom, 2 Sam. 15. 4. O, that I were made Iudge? And when they be so, sweare by authoritie, oppresse by licence, drinke and swill without controll? Demand further, if they haue not heard of Capon-Iustices, Lambe-Bailiefs, and Cheese-Constables, vnder whose nose the Devill may turne Tapster, and keepe an Alehouse? What a shame is it, that any one should (who beareth rule) be so stiled, so accounted? But Conscience, if thou meet with any of that ragged stampe, whisper him in the eare, and tell him, that he who is not faithfull in little, will be faithlesse in much; and that, if they be not found doing of good, evill will vndoe them all. And for the righteous, incourage them to be righteous still, and to shine more and more till the perfect day.

Conscience, lay thou thy charge vpon the Tribe of Levi: speake to the learned and reverend Fathers of the Church; command them to put handes on no man rashly, to Preach the Word in season, out of season, not for filthie lucre; but for the ga­thering of the Saixts, and the repayring of the bodie of Christ Ie­sus. Tell them, that the office of a Bishop, a Minister, is a wor­thie Worke. Bid them take heed that they deliuer the whole counsell of God, bearing with the weake, comforting the fecbla­miaded, suffering the vnruly with all long-suffering and patience. That, they informe, exhort, rebuke, blesse and curse, with all au­thoritie and doctrine. Say, that the conversion of a sinner, is more worth than a Bish [...]pricke: and the sauing of one soule, than the winning of the whole world. Let Demas embrace the world, Simon Magus hunt after riches, and Iudas▪ betray his Master; but, bid them, by these mens harmes, looke better to their footing. Will all the sonnes of thunder, to cry aloud in the eares of our roaring boyes, and let flie the ar­rowes of Gods vengeance, against the brasen faces of impe­nitent sinners; and command Barnabas with his brethren of consolation, to speake kindly and friendly to them that are weake in the faith; considering that as their Lord and Ma­ster denounced heauie woes against the wicked; so would he kindle the smoaking flaxe, and support the bruised reed. And [Page 83] to induce them, will them to call to mind, what a comfort it will be at that day, when they can say, here am I, and the Heb. 2. 13. children which thou hast given me.

Conscience; Call vpon the Gentrie, and feare not their fa­ces. Tell them roundly, that Gentilitie consists not in cut­ting of a Card, casting of a Die, throwing of a Bowle, mat­ching of a Cocke, manning of an Hawke, or in hollowing after a deepe-mouth'd Cry of Hounds: but in good Hospi­talitie, vertuous actions, and generous deeds. Bid them dwell in the Countrey, governe their Tenants, set peace amongst neighbours, and maintaine their houses, not contriuing in­to a poore narrow Chamber in a Citie, their whole familie, as too many doe; running away, not onely with their owne Rents and Revennues, but a great piece of the Church also. Wish them, not to racke and fine, buy and sell Benefices for readie silver; for, if they doe, God and thou, one day, will haue a quarrell with them.

And that thy memorie be not clogged, over-laded; in a word, Lessen all Tradesmen; Will them to doe as they would be done vnto, making a mutuall gaine twixt buyer and sel­ler: Tell them, they must make an equall measure, a iust bal­lance, and an even Stone. The Clothier must not flocke, presse, spowt, and stretch, to delude the eye of the common bar­gainer. Grocers must avoyde darke Shops, mixt Wares, and counterfeit stuffe. All of them, in all things, at all times, must endevour to keepe a good Conscience, both before God, and be­fore men, lest the wind blow vpon their wealth, it wast, and their soules one day be set to sale. Charge Merchants, and all Sea­faring men, to cary a good Conscience out of their Kingdome, to take heed they doe not Shipwracke it by water; but land it safe, and plant it in other Nations. Yea, if they can buy it▪ any where, so to doe; for▪ if they haue no sale for it, at their re­turne, they, notwithstanding in keeping it themselues, shall be no loosers by such a commoditie.

Conscience, Hitherto thou hast spoken meekely, gently; but now thou must rowse vp thy selfe, take heart, gather thy forces, whet thy tongue, accent thy phrase, and cause fire to [Page 84] flash, bloud to spring in thy auditors faces; for, thou art to vtter black curses, not glorious blessings, to speake to beasts, monsters, rather than to reasonable creatures, liuing men: Wherefore, sound out thy voyce like a Trumpet, cry aloud, spare not; tell thou the man of sinne, that since Peter (if so he was ever there) left Rome, thou could never haue a roome there. Conscience, tell him, that thou art neither got, nor conserved, by deposing Princes, riding vpon the shoulders of Kings, treading on the neckes of Emperours, nor blow­ing vp Parliament-houses; say, that Christ is supreme head of the Church, vniversall Bishop, and that the Lords an­nointed is aboue any Prelate what-ever; assure him, that all▪ profane Popes shall perish; their Chaplaines the Iesuites, Priests, and all the orders of their disordered Monkes and Fryers, shall fall: will them all to get knowledge of the truth, to denie their owne workes, put their confidence in Gods mercie through Christ; or they must perish, every mothers sonne. Admonish the poore pur▪ blind seduced multitude, that they receiue not the beasts marke, neither in hand nor forehead; but renounce their erroneous doctrine, else they shall dye the second death.

Conscience, exhort the Iew to beleeue in Christ, certifie them the Messi [...]h is come, and that they watch for him in vaine; if they denie this; aske them where the tribe of Iuda is, and Davids familie? When Daniels sevens shall be accom­plished, whats become of Ierusalem, and the second Tem­ple, wherein Christ was to be seene? Bid them tell thee, what nation is without a King, a Prince, a sacrifice, an image,Hos. 3. 4. an Ephod, a Teraphim, and dispersed through the earth, be­sides themselues: and if they doe not (as indeed they can­not) informe thee of these things, assure them, their estate is fearefull, and their end shall be destruction.

And Conscience, terrifie all wicked persons, of what nati­on, tongue, or profession soever; tell the swearer, that the flying Booke, full of curses within and without, shall ceaze vpon him; the Sabbath breaker, that there is no rest prepa­red for him in the world to come: the rebels, who will not [Page 85] haue God and the King to raig [...]e over them, that they must be bond-slaues to the Prince of the infernall pit; that, the Adulterers and Whore-mongers, thou and the Lord will iudge to death; the Murtherers, quarrellers, and stabbers, how that the sting of a bad Conscience shall slay them at the last day: the thiefe, robber, and pilferer, that such may not inherit heaven. The Rimers, Iesters, scoffers, flatterers, Play­ers, and lyars, shall haue their portion in the lake that bur­neth with fire and brimstone for ever; the drunkard, glut­ton, and Epicure, that they shall be drunke, surfeit, & spew vp their draughts, morsels, and carowses, to their eternall torment. In a word, gall, and gaster, strike and wound, terrifie, and hunt to destruction, all that striue not to learne the Word of God, and keepe it with faith and a good con­science.

But Conscience, if in this thy Pilgrimage, thou meet with (as thou shalt with many) an honest person, poore, or rich, salute him friendly, and bid him good-speed; be his com­forter in life, in death, and in the evill day: when thou en­trest into an hall, house, or cottage, if they be worthie, leaue a blessing behind thee; if not, shake off the dust from thy feete, and be gone.

Conscience, blesse them, that blesse thee, and curse them, that curse thee; and so wishing thou maist returne to him that sent thee; (for the present) I dismisse thee.

That without ceasing, I haue remembrance of thee in my Prayers, night and day.]

We haue stayd long vpon the precedent doctrine, but not without reason; because a good Conscience is little knowne, lesse regarded. In this clause, wee haue many things observable, the which admits a double reading; but first we will begin with the principall point, that offers it selfe vnto vs, which is: that,

Faithfull men are frequent in Prayer. Doct. 9.

For Paul saith, in my Prayers, without ceasing, night and day. What should I tell you of Abraham, of David, of Iacob, of Hannah, and others? Each page of the holy Papers con­firmes [Page 86] the point. How often shall you finde them in Gods Register, honored with that title, commended for Praying, and the wicked branded with the contrary marke, the direct opposite thing? Read the Psalmes; Luk. 2. 37. Acts. 9. 14. & 10. 30. 1 Cor. 1. 2. Ier. 10. vlt.

They haue the spirit of God, and where he dwels, thereReas. 1. is libertie. This fire will, if once builded on the heart, kin­dle, and smoake, and flame, and ascend continually, Rom. 8. 26.

And haue they not a promise to be heard? Aske, and yee Reas. 2. shall haue? Hope to prevaile, sets the tongue on worke, where feare of speeding makes faint speaking. Mat. 7. 7.

Doe they not also apprehend their misery? Are they notReas. 3. sensible of the want and worth of spirituall things? And is not Prayer a present helpe to remoue evill? and purchase what is best. Rom. 7. 23. Psal. 50. 15. Iam. 1. 5.

Besides; Is not God their Father? Shall not children takeReas. 4. delight to talke with him? And what is Prayer, but a kinde of conference with him? a mutuall questioning and answe­ring?

This being true; whose children then be such? or whatƲse 1. faith haue they, who never pray; never call vpon GOD, night nor day? Continue they cannot; for yet they haue made no entrance, no beginning. Its a wonder to see, how many wee haue tong-tyed, when they should talke with God; and notwithstanding haue words at will to discourse with men. Canst thou not, or didst thou never pray? Then thou art none of Gods sonnes; but of Sathan thy Father; for all the faithfull haue their tongues loosed, and their hearts enlarged, that they both can, doe, and will pray. The Sunne shall sooner stand still, and the earth moue round, yea, ascend vpward, than a good Christian shall neglect al­together this dutie; and not call vpon his heavenly Fa­ther.

Wouldest thou then be accounted faithfull, registred a­mongstVse 2. the sonnes of the most high? Thou must learne to pray; and when thou hast done so, exercise thy selfe, in that [Page 87] dutie: and seeing it is so needfull, so honorable, so profita­ble an action; for the better performance of it, we will first shew what it is, and the kindes of it. Secondly, giue some di­rections, how to pray aright. Thirdly, declare why it is so difficult a dutie to discharge: and finally, bring in some motiues, as inducements therevnto. For the first:

Prayer is a calling vpon God, in the name of Christ Iesus, be­ing Prayer de­scribed. inabled by the spirit, for all things necessary.

In this Description, are fiue particulars to be considered; of all which, we will speake, and proue in order.

Prayer is a calling.] In Scripture it is sometimes said to beI. Math. 7. 7. Mark. 11. 24. Psal. 25. 1. 1 Sam. 1. 15. a request, an intreatie, a lifting vp of the soule, a powring out of the spirit, and the like; but most commonly, both in the Old and new Testament, its noted by this name, Calling. When Abraham prayed, its said, he called vpon God. Gen. 12. 8. & 21. 33. We may see the like of David, both commanded and practised: Psal. 50. 5. & 4. 1. Of Iob: Iob. 9. 16. Paul is said to persecute them, that call vpon God. Act. 9. 14. And he writ to such as called vpon his name. 1 Cor. 1. 2. By all which, and many moe places, its plaine, that Prayer is a Calling.

This calling is either with the tongue, or with the heartCalling distri­buted. Whence ariseth this distinction of mentall and vocall pray­er, confirmed by the mouth of Christ; This people honoreth me with their lips; but their hearts are farre from me. Mat. 15. 8.

We are to call vpon God with the tongue. 1. For we haueIn calling on God, we must vse the tongue and why. this priviledge aboue all other creatures; and shall wee not imploy it, in the Lords service? 2. We are to giue vp all our members as so many weapons of righteousnesse to glorifie him: and is not this one of the principall? And some-where David calls his tongue his glory. Psal. 30. 13. And it is good for vs so to doe. 1. It will be a meanes to keepe our minds from wandring. 2. The voyce stirres vp affections, and rai­seth them to an higher temper. 3. In so doing, we shall find the Lord putting phrases in our mouth, guiding it now and then in a wonderfull manner, farre beyond all naturall ap­prehension. [Page 88] 4. And how can others ioyne with vs, or know, when to say, Amen, should we be silent? When thou pray­est alone, imitate Hannah; let thy lips moue, not thy words1 S [...]m. 1. 13. be heard, else it may seeme a sensible signe of Pharisaicall, palpable hypocrisie.

And the heart may not be separated in this action. 1. ForAlso the heart and why. such prayers are most acceptable to God 2. They onely haue the promise to be heard. 3. Otherwise they cannot be fer­vent: let a mans breath flow from his mouth, by a narrow passage, were the hands hot, it would coole them; but if it proceed from the heart (the lips being wide open) were they cold, it would warme them; so prayer that springs from the heart, is hot; from the tongue onely, cold as ice. 4. As the Lord is the highest obiect we looke at in Prayer; so the heart is the lowest center, he regards in this dutie; these two in all holy actions of this nature, may not be dis­ioyned.

1. Vaine then are the prayers of many, who call vpon God, but with the tongue onely. If this be not profane babling, what can be? Thus pray our Papists, and rude ignorant Protestants; so prayed the old Pharisees; Christ checkes them, yet their custome continues vnto this day.

But let vs conioyne heart and tongue; else wee doe but labour in vaine. What profit can wee expect in bending the knee, bowing the bodie, spreading the hands, and smi­ting of the breast, when our hearts are roauing from the Lord? Is this to pray? Is this to call aright? Is this to please God? Nothing lesse. What is the tongue, but the hearts messenger? He therefore that vseth the one, and not the other, is like to him that runnes before he hath his er­rand. These men may seeme to pray, in the iudgement of others; but, before GOD, they are but vaine bab­lers.

Vpon God.] To him is it, and to no other, that wee mustII. pray. Obserue here, how God is one in essence; three in subsistence; the essence is not divided, but distinguished. [Page 89] When as wee say, East, West, and North: these are not parts essentiall to the world, but names onely of distinction; so may we say of the former in regard of GOD: for the Sonne, and the holy Ghost, are the same individuall es­sence with the Father: and hence it will follow, that he that prayeth to one, prayeth to all; but, as the Apostle speaketh of another thing, to every one in his owne order. 1 Cor. 15. 23. Vnderstand, that in this definition, we speake of God the Father for teachings sake.

And, vpon God, must we call.] First, For who but He1 King. 8. 39. discerneth the spirit of man? Who but He knoweth all the hearts of the sonnes of men? I [...] onely he, that is acquain­ted with all our wants, and vnderstandeth what is best for vs.

Secondly, He is also present at all times; in all places to heare vs, helpe vs; the Lord is alwayes neare at hand; so is neither Saint nor Angell.

Thirdly, And is not God sole Lord of all things, both in earth and heaven? Who made vs but He? Who hath where­with to satisfie vs but He? And then vpon whom should we call but He?

Fourthly, Is not He also the obiect of our faith? Shall we then beleeue in one, and pray to another? Will that stand with sound reason? Sith then that God is omniscient, omnipresent, omnipotent, and the principall Obiect of our Faith, it followes, wee are onely bound to pray to Him.

1. Whence by the way, wee may confute the Romanists, who pray to Saints, to Angels; but doe they vnderstand our wants? Are they present in all places? What haue they, they haue not received? And may wee put our confidence in creatures? Were not this to seeke to a blind guide? Relie on a bruised Reed? And when the Sunne shineth brighte [...] to light a Waxe-candle? It is a never- [...]rring Canon; tha [...], He Exod. 22. 20. who sacrificeth to any gods, saue vnto the Lord onely, shall vtter­ly be destroyed; they that will doe the first, let them expect the second. [...] [Page 92] ther is but one to God the father, namely Christ; but many to the sonne; comparing him to a Prince, that hath seuerall petitions preferred vnto him, by the common subiects that passe through the hands of his neerest fauorites. And they say, that he is a bad sonne (meaning Christ) who wil doe nothing for the entreaty of his mother (vnderstanding the blessed Virgin:) but doth not Christ bid vs come vntoMat. 12. 28. him? that he will pray to the father for vs? to whom then should we goe? is he not our neerest kinsman? our eldest bro­ther? our head? our husband? But if any lust to be contenti­ous, we haue no such custom, neither the Churches of God.

2. Againe; here is censured, and condemned too, the ig­norant amongst vs. How many may wee heare cry, God blesse me; father of heauen, haue mercy on me; Lord for­giue me: which words be good, we grant; but hauing no knowledge of, or relation to Christ, are no better then vaine babling, the truth is, that in all our petitions wee should haue reference to him, though not alwayes expres­sed in words; yet conceiued and retained in our minds: this may be the cause, why Daniel looked out of the window, when he prayed towards the Temple; because it was a type of Christ; and thereby would teach vs, that there is no go­ing to God without Christ Iesus. And as we speake to the soule of man, by way and meanes of the bodie; so must we to the father of all spirits, through the vaile of the humani­tie of Christ our mediatour.

3. And by this wee may iudge, what to thinke of the prayers of the Iewes and Turke, and heathen, who either haue not heard of Christ, or deny him, are not their petiti­ons to no purpose? shall they speed and preuaile before God? can they expect Cornelius his answer; thy prayers are Acts. 10. 4. heard, thy demand is granted? Alas, alas: all our cryes to God, hauing no eie to Christ, are but as so many drops of water spilt vpon the ground: Wherefore, let all good Chri­stians blesse God for their knowledge and mourne for such mens ignorance; let vs conuert Noahs petition, and say;Gen. 9. 27. God perswade Shem to dwell in the tents of Iaphet.

4. Finally, this being thus, let vs first learne to know Christ, secondly, to put our confidence in him, thirdly, and neuer dare to approch before the throne of God without him, no comming to Ioseph, without Beniamin; to God, withoutNote. Iesus: Wouldest thou haue euill remoued from thee? thinke on his passion, which speaketh better things, than the bloud Heb. 12. 24. of Abel. Wouldest thou haue all good conferred vpon thee? remember his actiue obedience; for thereby hee hath pur­chased all blessings. But take heed of the Romanists er­rour, who maintaine that Christ is mediator according to his humane nature; for the humanitie, without the deitie profits nothing they vnderstanding not, how the distinct persons in the God-head haue their proper operations; and that Adam sinned immediatly against the first person, (though mediatly against the other) haue fallen into this slough, and haue defiled themselues; by whose harme learne we to beware.

Being inabled by the spirit.] As no man can come vnto theIV. 1 Cor. 12. 3. father, but by the sonne; so can no man say that Christ is the Lord, but by the holy Ghost: how often are wee commanded, to pray in the spirit? 1 Cor. 14. 15. Eph. 6. 18. Iude 20. vnderstand by Spirit, either the holy himselfe, or his graces within vs; for these two are put indifferently one for the other; as grieue not the holy Spirit, the holie Ghost fell on them; and quench not the spirit; he hath giuen vs his spirit; neither may they be separated in any action of a Christian. For as the spirit doth worke grace in vs; so doth he cooperate, stirring it vp, and mouing it, as an instrument in the hand. For so good a cause, will not be absent from its owne building. And this ability consisteth. First, in direction, leading vs into all truth. Iohn 14. 26. And secondly in power, for hee helpeth vs against all our infirmities. Rom. 8. 26. First, For the wis­dome of the flesh is enimitie against God, and is not sub­iectRom. 8. 7. to the law of God, neither can be. Spirituall actions, must proceede from spirituall principles; else they are base, contemptible. Secondly, Againe; euery good act must be gin in God, and end in him; as the father through Christ [...] [Page 96] to be desired in regard of number or perfection of degrees. Now carnall things are such as are for necessitie, or for delight; the one makes for our being; the other for our well-being: and all things are to bee desired, petitioned for. Things euill be either sinne, or the fruits of it; to wit, affliction. And sinne, is either originall or actuall: we must pray, that the first may be abolished, cleane wasted. Actuall sinne is, that either we haue committed, or may commit. For the former, we must pray it may be pardoned; for the latter, that it may be pre­uented. As for afflictions, they are either temporall or eter­nall. We are to pray the Lord, that they may be put from vs, totally, finally. Thus haue you a briefe of the particu­lers, or materials, about which we are to be exercised in prayer; all which, for matter, and method, are laid downe in that exact paterne recorded in the Gospell. Mat. 6. And all these must we beg for. First, because the Lord hath gi­uen vs a promise; his word is gone out, that whatsoeuer wee shall aske, he will heare vs. Secondly againe, without the fruition of good, and the remotion or preuention of euill, we cannot liue the life of grace (ne, not of nature) here, much lesse escape death, and possesse life eternall here­after,

1. Here is an error confuted of them, who hold, that we may aske spirituall, but not corporall or carnall things, at the hand of God: because Christ saith; Seeke yee first the kingdome of God, and these things shall be giuen you. Mat. 6. 33. this was not the Lords scope in that place; but to dis­swade his Disciples from a distracted care about foode and rayment. For they vsed to cry, What shall I eat, and where­with shall wee be clothed? as also giue them a sure rule and sound direction to auoyd the one and procure the o­ther. For if we could exercise our selues about heauenly: earthly things would be banisht out of our mindes; and should wee speede in the former, we might haue better hope to preuaile in the latter. And doth he not, in the same Sermon, teach vs, to craue our daily bread? and haue not all the people of God vsed this in practise? Gen. 28. 20. Pro. 30. 8.

2. And this serues to reproue a whole world of people: some pray for corporall, but not for spirituall things. Others desire common, but begge no speciall gifts from God; or if they doe, they neither regard number, nor measure. A third sort, entreat that sinne past may be pardoned; but not cor­ruption for the present wasted; nor the effects of it, for fu­ture time, prevented. And there be millions of men and wo­men, who onely craue that affliction may be remoued, in this life; but make not one petition, that the causes of it may be abolisht; or death eternall put farre from them, in the world to come: May we not say of all these? They aske not; orIames. 4. 2. 3 [...] if they doe, they aske amisse?

3. Let vs be of a contrary practise, and sue to God for all things. What? Shall he promise, and not performe? Shall we seeke good, and not desire evill to be remoued from vs? Begge common graces, speciall gifts, all thats good at the hand of God: Open thy mouth wide, and he will fill it. CrauePsal. 81. 10. pardon for sinne past; prevention for time to come. Pray that originall sinne, the seed of all wickednesse, may be dai­ly wasted, punishments remoued, all kinde of afflictions sanctified. God is rich in mercie; he giues liberally to them that aske him. Princes giue gifts according to the dignitie of their persons, not the desert of the receiver: so doth the Lord: therefore, aske what thou wilt, and he shall conferre it on thee in due time. And as there be many sorts of pray­ers, vse thou all; Publike, private, set, conceived, mentall, vo­call, Ephes. 6. 18. simple, compound; in verse, in prose: and as the Apostle inioynes the Ephesians, Pray all manner of prayer. Imitate the Gamsters of our times, who if they gaine not by one game, fall to another: this doe and thou shalt prosper.

Having finished the description of Prayer, we come in the second place to giue particular directions for the better per­formance of it; Where note, that some goe before; some with; and some after Prayer.

1. Before thou prayest, meditate. 1. Of God, 2. Of thine What is to be done before Prayer. owne basenesse: 3. Of thy present condition: and 4. Of the for­mer successe, which thou thy selfe, and others haue had in the [...] [Page 100] done, despaire to speed; for its not enough to haue faith, but in every action, to vse it: now when the vnderstanding is misguided (marke this,) then faith is idle, not exercised.

The last thing that must accompany prayers, is fervency:Ia [...] 5. 26. The energeticall, operatiue, fervent Prayer is it which spee­deth, prevaileth. This is the fire which must heat it, concoct it, else God will reiect it, never regard it, reward it; the which may, by these subsequent helpes, be procured.

1. Vnderstand the worth of what thou desirest, crauest;Helpes to pray with fer­vencie. for that will fire our affections, set an edge on our petitions. He who knowes the excellency of grace, mercy, and peace; of the remission, remotion, and prevention of sinne, and the effects of sinne, cannot but open his mouth wide, send forth his petitions, with sighes, and groanes, and strong cryes.

2. Thinke how necessary these things of worth are for thee. Why doe beggars cry so earnestly; but from an ap­prehension of their present necessitie, great misery? Is it notMat. 8. 28. Luk. 18. 41. evident? What caused the blind man to cry? O thou sonne of David haue mercie on me. The Apostle? Helpe Lord, or else I perish; but the want and worth of that they desired?

3. Get loue to the thing thou askest; strong affections cause fervent prayers, earnest petitions. Christ louing Laza­rus well, wept, and groaned in spirit, when he prayed forIob. 11. 33. 34 him: David did the like for his sonne. Where affection is wanting, there will be cold praying; Doe we not see this in Sutors?

4. Be humble in thine owne eyes; conceiue thou art lesse, than the least of Gods mercies. Proud persons either never pray, or but coldly, luke warmely. He that would leape highest, stoopes lowest; so he that would pray with fervencie, must haue humilitie. 2 Chron. 33. 11. 12.

5. Increase thy faith: for as Powder the shot; so faith sendeth out prayers, furiously, fervently: a great faith will cause men to burne in the spirit; and to cry mightily to the Lord God of heaven. Mat. 15. 28.

6. In one word; Cherish no sinne in thee. He who steales his bread, will pray coldly for a blessing on't: more might be added, but these shall suffice.

And after Prayer, somewhat is to be observed also: 1. WeWhat after must vse all lawfull meanes for the procuring of what wePrayer. Ezech. 36. 37. haue prayed for. He that keepeth not the condition, may not expect the performance of the promise or band.

2. And we must watch and waite for the things we haue asked at the hands of God: these two are often coupled to­gether,Ephes 6. 18. Col. 4. 2. Pray and watch. Were it not madnesse to preferre a petition to a Prince, yet never attend an answer? To craue an Almes, and not looke and stay for the giuers pleasure?

3. If thy demand be not granted at the first, thou must not faint, despayre; but pray still, hope and waite still: greatLuk. 18. 1. men, doe not alwayes reward the Musitian at the first sound or ditty: for then he would straight be gone, mis-spend the gift, and play at another Window; so dealeth the Lord; for we are apt to cease praying; and things easily got, are soone forgot, little regarded.

4. And when thy request is granted, thou must be thank­full: Prayer, Watching, and Prayses are linked together: some fayle in the first, many in the second; but the most in the last. David [...]ould blesse the Lord, when he had heardPsal. 116. 12. his petition; so must we.

In the third place, wee are to declare, why Prayer is soPrayer is a difficult dutie. difficult a dutie to be performed.

1. For man must deny himselfe, goe in the forme of a beg­gar, acknowledge a superiour; and his heart naturally be­ing proud, he is not easily brought on his knees, constrei­ned to stoope to so meane, and low a pitch. Who is the Lord, cryed Pharaoh, that I a King, should serue him?

2. We exercise every facultie of the soule, and member of the bodie in this action; as the invention, iudgement, me­morie, will, tongue, hand, and all. The more strings on an Instrument, the more difficult to well tune, and strike them; many pinnes to the lace, makes it hard in weaving.

3. Its a most holy dutie: wherefore, the harder: What do the Saints in heaven, more then praise God? And as that life they liue is most excellent, so most difficult: for by how much it exceeds other actions in holinesse; by so much its [...] [Page 104] many earnest words in prayer for the Preacher, as they doe in taxing, and condemning of him, who knoweth how the Lord might poure his spirit on him, loose the root of his tongue, and make him one of a thousand? Wherefore, pray for all men; but especially for Princes, for Preachers. He that doth not this is an enemie to the Church: no friend to his owne soule. And pray thou that the spirit of prophe­cie may rest vpon him, that hee may deliver the word with all boldnesse; be freed from the hands of vnreasonable men; and so speake and so doe, as that he may saue his own soule and them that heare him.

Of thee.] Another may be hence collected, that,

Whom we affect, we will pray for. Doct. 11.

Yea, the more fervently, we loue another, the more ear­nestly, and often, we shall pray for that person. God forbid, sayd Samuell, that I should cease to pray for you. What could1. Sam. 12. 23. moue him to doe this, but affection? see this in David, in Ionathan, in Iesus, and in all the faithfull.

For truth of affection will vse all meanes lawfull to doeReas. 1. that party good, who is affected: and is not this one, if not the chiefe among many?

Againe; the lover, and the beloved, are as it were but oneReas. 2. subiect: so that if wee can pray for our selues, wee shall for them, whom wee affect.

This shewes, that true loue is rare, and hard to be found.Ʋse 1. Many boast of it, who never had it: to vse the wordes of Dalilab; how canst thou say thou louest Father, or friend, bro­ther, or sister, wife, or children, and dost not this thing for them? He that affirmes, he loueth, and prayes not for that person, shall be found a lyar; and no affection is there in him.

Make triall of the truth of thy loue by this doctrine: canstVse 2. thou pray for him, or her thou affectest without ceasing, night and day? Then thy loue is sound, if not, but carnall. Many a man tels his wife, she her husband; Preacher, peo­ple; and they the Preacher; one another, that they loue them: but where be their Prayers? When call they on God▪ [Page 105] for them? I dare peremptorily avouch, that all these are ly­ers. Its [...] possible for a man to loue his friend, and not pray for him: no sooner shall a man begin to petition God, for himselfe; but whom he most affecteth will come to his remembrance. Thus was it with that good man; so is it with all that are like affected.

Night and day.] The Doctrine is this: that,

As in the day; so the faithfull pray in the night season. Doct. 12.

Morning and evening did David call vpon God: at mid­night, at midnight was his voyce lifted vp to the Lord: Did not Christ this? And was it not the practise of his Disciples? And the custome of the Churches? Psal. 119. 62. Acts. 16. 25.

For there is no time, wherein their prayers may not beReas. 1. heard: the promise is made, as to all places: so to all seasons.

Then, is the time quiet and still, freest from distractions:Reas. 2. so that a man shall in a speciall manner draw neere to God, and speake to him more familiarly. For darkenesse shutting the outward sences; and no noyse annoying them, the in­ward are more free, and better fitted for this action.

Also, they delight in prayer; and that moues them. WhatReas. 3. causeth vnchrifts, to game night vpon night? Fishers, to an­gle? Yonkers, to runne vp and downe in that season, if plea­sure or profit did not allure them?

And many occasions may fall out to induce them; as op­positionsReas. 4. of adversaries, terrible dreames, or the apprehen­sion of some danger; yea, such an habit, by the frequent vse of prayer in the day may be got, that in the night they cannot leaue it.

What a dissimilitude then is here, betwixt them and someVse 1. persons? For are there not many, who neither pray night nor day? Its a brand of a wicked man, not to call vpon God at all; and of an hypocrite, not to pray at all times, at all sea­sons: Iob. 27. 10. Psal. 14. 4.

Pray then in the day, and in the night, let nor thy tongueVse 2. cease: for thou knowest not, whether shall prosper better, this or that.

VERS. 4. Desiring to see thee, mindfull of thy teares, that I may be filled with ioy.

IN this Verse, wee may obserue three things.The Logicall resolution. 1. That Paul longed to see Timothie, which is also another argument of his affection. 2. That he remembred Timothies weeping, being a to­ken of his loue to Paul; and a meanes to encrease his affec­tion to Timotheus. 3. The end is laid downe, why Paul was so willing to see his sonne; and that is, that he might be fil­led with ioy.

Desiring.] The word signifies an earnest desire, such as isThe Theolo­gicall exposi­tion. impatient of delay.

To see.] Seeing is either with the eye of the mind, or of the bodie; the latter is here meant, though the word be often vsed in the former sence.

Mindfull of thy teares.] Minding or remembring: some thinke Paul alludes to Acts. 20. 37. Teares be some-time tooke for the gumme or iuyce of a Tree: but here is meant, the water which flowed from the eyes of Timotheus; by which is vnderstood his sorrow, and griefe for their separa­tion.

That I may be filled.] Filled is a Metaphor; and hath in it two things. 1. A subiect of capacitie. 2. An adiunct of equall proportion, or quantitie. Paul had a spirituall empti­nesse.

With ioy.] Ioy is secret in the heart; gladnesse may more evidently appeare in the face, or outward gesture. It hath in Scripture many acceptations; here may be meant comfort, and spirituall mirth. For his absence might weaken his re­ioycing, especially being in prison; as also Paul having not any to assist him.

I, though absent in body, yet am not forgetfull of the The Meta­phrase. sorrow and griefe, that thou endurest; and by thy mour­ning at our departure a-sunder, manifested; the which doth increase mine affection vnto thee, (it being a signe of thine affection vnto me) and makes me very desirous to see thee; and that, amongst other things, I might be re­freshed; and in this affliction, haue some addition and in­crease of farther ioy, and spirituall comfort; the which at thy comming, I nothing doubt but to be filled with.

Where Paul desires to see Timothie, so earnestly; and yetDoctrines deduced. Doct. 1. had writ so large an Epistle to him, we note: that,

Personall presence is to be preferred aboue writing.

The one is good, but the other is better. This was the cause why the same Apostle was so desirous to see the Ro­manes; Why he so often purposed to come to the Thessaloni­ans; and why the Author to the Hebrewes willed them, the more earnestly to pray, that he might be restored vnto them the more quickly. Rom. 1. 11. & 15. 28. Heb. 13. 19. 1 Thes. 2. 18. & 3. 10.

For is it not more painfull to declare the truth by pen,Reas. 1. than by speech? This is the reason, why the Evangelist, ha­ving many things to write, would not write with Paper and inke; but trusted to see his friends, and to speake mouth to mouth, face to face. 2. Ioh. 2. 3. Ioh. 13. 14.

Againe; In personall presence, we may propound que­stions,Reas. 2. make o [...]iections, reueale our spirituall wants, and be the better resolved, relieued. Its good to haue the Physitian of the soule with vs; for so with speed we may be cured of all our maladies.

A liuely voice stirreth vp the graces of God in a speciallReas. 3. manner: milke from the breast doth more nourish, than that which commeth out of the vessell: for part of the spirit is spilt, exhaust: & will not the countenance of a man, as light­ning before thunder, prepare & provoke to more attention? [...] [Page 112] image is the onely Obiect of his loue; and doth not euerie good man in part resemble that? and cary it about with him? doe not the sparkles of grace and wisdome, appeare in their faces? Is there not a kind of diuine influence in their speeches? They in some measure resemble their fa­ther, as deare children; and from the contrarie ground, the wicked are an abomination to the iust.

They will build vp one another in their holie faith; con­sultReas. 4. for the good of the Church, and tell one another what the Lord hath done for their soules: yea the very sight of a goodPsal. 66. 16. man in the morning, a dreame of him in the night, will make one walk with more cheerfulnes all the day following. The face of the faithfull is like the Loadstone, it conveyeth strength to many, and yet is neuer the weaker, poorer; and as the one is reputed a great wonder in nature; so is the other as great a wonder in grace.

This must teach those to be gratefull to God, when heeVse 1. affordeth so great a fauour. We would better know the worth of it, if we were a while in the want of it. Had but some of vs made such a iourney, as David did to Gath; or Iacob to Padan-Aram; had we liued a while in Meshech, and pitched our tents a part in Kedar, then the sight of a faithfull friend would be as an Angell of God. The chilling cold of winter makes the summers sunne more pleasant; so doth long absence, a friends personall presence.

And here may the profane learne a lesson or two, if theyƲse 2. please; for this is the true cause why the faithfull, like Pige­ons, flocke to the house of God; & are to be found there inIsa. 60. 8. troupes and companies. Is not that the congregation of the Saints, and the royall exchange, where they all meet toge­ther? Againe, they may see, why some sigh in soule, and desire to be loosed. For their best friends bee gone to hea­uen before them, and Christ is absent from them. Phil. 3. 20.

The person that thus wept was Timothie: a good and godly man; whence it will follow, that,

The best men haue a propension to weeping. Doct. 3.

Iacob wept, and Ioseph lifted vp his voice and wept; David made his bed to swimme, and with teares, watered his couch. Mary washed Christs feet with hers; and Iesus wept. Gen. 29. 11. & 45. 14. Psal. 6. 6. Luk. 7. 44. Ioh. 11. 35.

Why? Haue they not the best apprension of the losseReas. 1. of good things? and doe they not most clearely discerne what things are the worst?

Besides, they haue tender affections; and pitifull hearts;Reas. 2. and therefore are prone to shed teares. This made the Pro­phet to wish, that his head were a fountaine of teares, to weepeIerem 9. 1. for the slaine of the people; and Christ to weepe ouer Ierusalem.

This may serue for the iust reproofe of such as esteeme it a base and cowardlie thing to fall a weeping, imagining it a­risethƲse 1. from the minds inbecillitie; and yet such men haue bin of greatest magnanimitie: I am sure of the greatest pietie.

Iudge not that then odious in such men, as is highly esteemed of God: for feare thou condemne the generation of the iust.Vse 2.

How many worthy men, haue beene commended for weeping? and Salomon the wisest king saith, there is a time to mourne: and, when said hee of mourning, thou art madde? or of weeping, what is it thou dost? As hee did of ioy and laughter? Now, because all teares bee not commendable,Eccles 3. 4. we will briefely declare, what it is lawfull to shed teares for: and when it is prayse-worthy to weepe.

1. We must weepe, when we see or heare the name of God blasphemed, and dishonoured. Psal. 119. 136.

2. When the word and Gospell is opposed: and the li­bertieWhen and for what we are to weepe. thereof infringed: Phil. 3. 18.

3. When the Church and Prophets are persecuted, and the Preachers imprisoned. Psal. 137. 1.

4. When the truth is reiected: and not sauingly inter­tained, Luk. 19. 41.

5. When the people perish in their sinnes: and be vtter­ly destroyed. Ier. 9. 1.

6. When religious kings are tooke away, wicked onesZach. 12. 11. Isa. 57. 1. reigne in their stead, and good men perish from the earth. [...] [Page 116] and from man; call we them dailie to mind; let them not be forgotten; for this will breed loue, augment it; prouoke to gratefulnes, or nothing.

That I may be filled with ioy.] Where Paul sent for his sonne, and laies downe the end, why hee coueted his com­ming; we obserue in generall from this particular, that,

In all our proceedings wee are to propound some profitable end. Doct. 5.

As hee did in this: so we are to doe in others. I easilie con­ceiue, that this point is larger than the texts latitude; what than? may it not without breach of rule, or art be amplie prosecuted? Acts. 19. 32. 1 Cor. 11. 17. And looke through the whole booke of God, and shall wee not see that the end goeth before or followeth the act, as the shadow when the sunne shineth, accompanieth the body?

For herein, we imitate God our heauenlie father, who ob­seruethReas. 1. Rom. 8 29. this method in all his proceedings; as of election, creation, redemption, vocation, and the like. Eph: 1. 4. 5. 6.

2 And is not the goodnesse of the act, in respect of theReas. 2. Reas. 3. Reas. 4. end? 3. are they not one and the same, the end and the good? for they may be converted. 4. This to doe, is the greatest wisdome; and otherwise wherevnto serueth mans reason?

Let them then indure reproofe, that in their proceedings,Vse 1. either haue no end, or that which is worse, some pernitious intention. Herod will tell you, he sends out the wise men, that if they could find Christ, hee might come and worship him; but was hee in earnest? Nothing lesse; for he meant to haue killed him. Iudas had an end, when hee kissed his Master, but this end procured him a miserable end. Dalilah had an end in weeping, but a cursed one; and so haue had many, and haue at this time. But let such obserue, that ne­uer any came to good end, that in his proceedings aimed at an euill end. And I dare boldly set downe this perempto­rie conclusion, that, whosoeuer aimeth at bad ends, shall neuer haue a good end. Let them trauaile of iniquitie, and conceiue Psal. 7. 14. &c. mischiefe, yet they shall bring forth a lie: digge pits for others, themselues shall fall therein: their mischiefe shall returne vp, [Page 115] on their owne heads; for the mouth of the Lord hath spoken it.

And from this, all men may learne a lesson for their pro­ceedings,Vse 2. (though, we grant that the pointe from the text is not so generall as wee applie it: yet, as a man sometimes steps out of his way, to bring in one that wandreth out of his right path; so will wee at this present, but not without ac­knowledgement.)

1. When we come to heare the word of God, wee mustWhat are the ends to be propounded in the vse of Gods ordi­nances. make this our scope; that our vnderstanding may be recti­fied and our liues reformed. For these bee the principall ends of preaching; either to bee gathered into the true Church, or to be builded vp to further perfection. Eph. 4. 12. Art thou conuerted? then come that life may be a­mended. But how often doe we neither aime at the one nor at the other? will a man goe to the market, and not con­sider to what end? and is not the place where the word is preached the market of the soule? shall wee then returne home, and not remember what wee haue bought? or not direct the truth to its peculiar end? thus to doe were foo­lishnesse, madnesse.

2. Againe, prayer hath its ends; and we in the dischargeMar. 6. 8. &c. of that dutie must aime at them. Therein we craue either the remotion of euill, or the fruition of good; or we giue thankes for fauours receiued, or hoped for.

3. And in receiuing the Lords Supper, our end must be to strengthen all graces within vs; and to make vs with a fresh remembrance, to apprehend the second comming of Christ Iesus: 1. Cor. 11. 26. a crumme of this bread, and a drop of this wine like Ionathans honie, should it not open the dimme eies of our mind?

4. And to omitt many things, and to apply it to the pur­pose; do we send for our friends? let it be to pray, to con­ferre of good things; and to tell what God hath done for vs, as well as to eat and drinke, and make great mirth. What a pittifull thing is it to enioy such abundance of Gods good creatures, the societie one of another, and yet neuer speake [Page 116] of Gods bountie? or for the edification of our faith? what salt better to season and sanctifie the creatures to vs, & vs to the Lord, than gracious words, prayer, & singing of Psalmes? I wish this were the generall custome of our country men.

I may be filled with ioy.] Also we gather from this sentence, that,

There is ioy to be found in the course of a Christian. Doct. 6.

What if few thinke so, is it therefore not so? know this that as there is a smell in euery flower; so euerie action in Religion produceth comfort. Are not all her wayes, waies of pleasure? Pro. 3. 17. the Prophets and Apostles, haue they not published the word with ioy? is it not their meate andIoh. 4. 34. drinke to doe the will of their heauenly father? haue not the people heard with ioy? vnderstood with ioy? searchNeh. 8. 12. and see. And there's reason for't; first, from their present portion.

1. For are not their sinnes remitted, the band of their debtsReas. 1. cancelled? and shall not the remembrance of this breed ioy? 2. Are they not reconciled to God? at one with him? and may not such eat their meat with gladnes, and drinke with a cheerefull heart? 3. Be they not enriched with the graces of the spirit? and is not one of them Ioy? haue they notGal. 5. 22. the earnest of life eternall? and shall not that produce ioy? 4. Is not the curse of the creature remoued? and shall not bread dipped in the blood of the Lambe cause ioy? doe not the blessed Angels attend them, pitch their tents about them? and is not that matter of great ioy?

Secondly, From future promises. 1. Shall they not haue food and raiment, fit and convenient? Need such to feare a deere yeare? 2. Crosses shall turne to their comfort; death be their advantage; and the day of iudgement, the time of their marriage, coronation. 3. Shall they not iudge Men, Angels, and the world? 4. And is not heauen prouided for them? Shall they not anon take possession of it? if these things minister not ioy, what can? O, but mee thinkes IObiect. 1. heare the worldling fume, and chafe, and say; none more sad to see to, none more heauie harted, than these forward [Page 117] professors of the Gospell.

I tell him thats, false; such haue meat to eat, thou know­estResp. not of, bread thou neuer tastedst; a treasure hid from thine eie. May not the hart be merry vnder a sad counte­nance? I tell thee againe, they be Gods first borne, and ther­fore partake of a double portion.

I, but for all you can say, sir, their very lookes bewrayObiect. 2. them, their deepe silence makes against them.

But ô thou foole, when wilt thou be wise? doe not emptyResp. vessels make the greatest sound? shallow waters runne with most noise? When full barrels ring not? deepest riuers haue the stillest streame? is it not one thing to bee rich, another thing to say so? can a man haue no coyne in his possession, except thou enter into his Closet, peepe into his Chest, and finger into his treasure? I trow, yes.

I thinke you would make me beleeue, that seeing is not be­leeuing;Obiect. 3. haue I not heard such cry? beheld thē weep bitterly?

Now, I perceiue thou hast spet thy venome, said thyResp. worst; vnderstand me if thou canst. Did not Ioseph weepe greatly? was it for ioy, or for heavinesse? may not mirth and sorrow, like sweet and sowre, bee mixt together? what if the sunne for a time be Ecclipsed? shall it neuer ap­peare as in times past? thou art to know, that there is a Misterie in godlinesse; the which none can read, but they of the bride chamber. How euer it be, I am sure of this, that, there is ioy to be found in the course of a Christian.Obiect. 4.

Well, well, but are not such, euery day in ieopardie? sub­iect to crosses, death too?Resp.

Grant it be so; what of all that? though the bodie be in bands, may not the spirit be at libertie? what if they haue outward trouble, may they not haue inward peace, that pas­seth all vnderstanding? What if men forsake them, shall not Angels minister vnto them? grant they should dye for the Gospell, can they doo't in a better cause, for a better thing?Obiect. 5.

But I shall neuer beleeue, that such crosses can stand with sound comfort.

Thou Didimist, full of vnbeleefe; they haue what thouResp. [Page 118] wantest, to wit, faith, which is all in all; by it they know, that crosses come from a father, and hee hath giuen them Davids charge; handle the yong man gentlie; that like haile on a tyled house, they rattle more than hurt, that they shall tary but for a time; and at their departure (as the ouerflow­ing riuer doth rich mudde) leaue a blessing behind them.

I see you can set a good face on a bad matter; you makeObiect. 6. the best of an ill thing; but for all you haue said, I am not of your minde.

Of my mind? for thine owne sake, I wish thou werst.Resp. But alas? as yet, this secret is hid from thine eyes: yet let me aske thee a question in sad earnest: what is thy ioy? whence doth it spring? how long shall it continue? or wherein doth it excell the ioy of a Christian? hast thou health of body? Why? that he hath with a sound mind. Hast thou goods? so hath hee, and grace too. Hast thou friends? For one hee hath a thousand. Hast thou many things laid vp for many yeares? I tell thee, he hath all things laid vp for euer and euer.

This then may serue at once to stop the mouthes of such men as speake euill of the truth of God, and course of aƲse 1. Christian; who crie with open voice, turne puritane, be­come a precisian, then farewell all mirth and welcome Melancholie. These bring an ill report on the path to hea­uen, as the people did on that to the land of Canaan; they commended the countrey, spake fairelie of it, but complai­ned of the passage; as of walled townes, fenced Cities, and they saw great Giants, sonnes of the Anakims: so the carnall men of our times speake well of heauen, thinke its worth the hauing; but there be blacke stormes, raging tempests, and violent persecutions to passe thorow; and therefore with Ruben, and Gad, they resolue to pitch their tents on the hether side of Iordan. These muck-wormes reioyce in, and feed on earthly vanities; as Curres and Kytes do on stirking carion; but neuer tasted of Angels food. They may eate huskes with hogges, thinke and say, they liue the onely iouiall royall life; but they shall neuer make me beleeue, [Page 119] that their hearts answere to their boasting: for death is in the pott, this red broth wrings them in the bellie, and as Ioab said in another case, will be bitternesse in the latter end. But we will dismisse them to wallow like swine, in the mire, and mudde, swallow each filthy vomit, seeing they can re­lish no better food.

Let men, by this doctrine, try the truth of their professi­on,Vse 2. whether they be sound Christians or meere rotten worldlings. Art thou a Preacher, and hast thou ioy of hart in studying, preaching? in feeding the flocke whereof the holy Ghost hath made thee, the ouerseer? is it thy meat and drinke to prune Gods tender plants, strengthen the weake, and comfort the feeble-minded? canst thou reioyce more in winning a soule, than if thou hadst lawfully ob­tained the office of a Bishop? why? then, thou art a Chri­stian indeed, an Interpreter, one of a thousand; for these bee the branches where this ioy growes, and the onely pathes where it is to be found. And you that flocke to the house of God, like Pigeons, looke the Preacher in the face, as if you would eat the word from his mouth, and make publike profession, doe you heare with delight? pray with comfort? and praise God with reioycing? are you rauished in spirit on the Lords day? and account it your Iubile, your heauen? then doubt not of your spirituall estate: For these are the sparkes of far greater ioy, and the vndoubted fore-runners of euerlasting pleasures. But if the wayes of God dampe thy mirth; cary a cold report to thine heart; and, like old Barzillai, thou art wearie of men singing, and women sing­ing; feeles no more tast in the bread of life, than hee that hath an ague doth in the white of an egge; thou art but a counterfeit; one that hath a forme, but wants the true fruits of the power of Godlinesse, and therefore a stranger in the kingdome of heauen.

But it will be said, the wicked aswell as the Godly, haueA doubt re­solued. their ioy in the vse of the Lords ordinances; where then is the difference? How may it be discerned? Why thus. 1. The true Christian hath sorrow before solace; mourning [Page 120] preceedes his mirth: for as at the creation, darknes was be­fore light; the Chaos the comelie creatures: and as the ground is first broken, then scattered with good seed; so is it at our regeneration, new creation. We first see our ig­norance, blindnes, confusion; haue our harts pricked, our spirits wounded by the Law; and then followes beautie, comfort, and amendment. But it is not so with the wic­ked: for they haue light before darknesse; ioy without hea­uines, and bring forth comfort, ere they haue conceiued sorrow, or felt any panges or throes that accompanie the new birth. The Christian comes to his ioy as an Ambas­sadour to a forreigne Prince, or souldiers to the spoyle, with preceeding crackes of canons, fireworkes, and garments tumbling in blood; this is the road way to sound comfort.

2. A good Christian fetcheth the water of ioy primari­lie from the pure fountaine of iustification, not the trou­bled spring of sanctification; the old man treads the old way, hauing no knowledge or experience of a better; hee lookes for heauen, but by his good deeds. First he will de­serue it, and then sue for possession; but the new-man is assured, that God indents with no man vpon such termes; onely he relies on his all-sufficient suretie. Did Zaccheus purchase Christ, by his almes? by his fourefold restitution? or by faith rather? onely beleeue, is the new way, and the conduit, that conueyes comfort into the Cisterne of the Soule.

3. Moreouer, the ioy of a true Christian is of another nature; spirituall: the worldlings is carnall; or at the best but a bastardly kind of spirituall comfort: for hee wants the spirit, he hath no radicall grace planted in his soule, that can beare and nourish true and solide reioycing. Doe men gather Grapes of thornes? Figs of thistles? then may car­nall meere naturall men haue spirituall ioy, sound and vn­feigned comfort: it were as easie to finde an haruest in an hedge, as this fore named fruit in the heart of the vnregene­rate person.

4. Finallie, the ioy of the sound professor is constant eter­nall; [Page 121] for the cause is constant, and abideth for euer: but the formall hypocrites candle shall be put out; his ioy shall perish. For the foundation thereof is sandy, the obiect mutable, and abides but a season. Suppose, by the additi­on of fewell, it should crackle till death; yet then at the fur­thest, the flame therof shall be put forth, neuer more rekind­led. So that you see what a reall and broad difference is betwixt them.

And is there ioy to be found in the course of a christian?Vse 3. what then shall be had in the kingdome of heauen, did David dance before the Arke? how will hee leape before the Lambe? could Peter sing in prison? and shall hee not chante it, being set at libertie, with Gods sonnes? if the gleanings be so good, what will the whole haruest be? shall a tast so refresh the soule? then doubtles a full meale must needs reuiue, rauish the spirit. Thinke on this, you that are in this wildernesse, so shall it comfort your hearts, excee­dingly. For if to sow, breed single ioy, the reaping will trebble it.

This must perswade men to take vp the yoke of Christ:Vse 4. for its easie, light: tast, and see, how good the wayes of God be. Men are worse skard than hurt, when they draw then hand from the worke of the Lord; for great ioy is to be found in well-doing. If this afford not comfort, what can? but the most thinke not so; therefore they are stran­gers from the ioys of a Christian. Beginne, I beseech thee, to auoyd sinne; cast off the communion of the wicked; read, heare, pray, and be doing of good, and experience shall tell thee, that no ioy is like the ioy of a Christian. Its hid in part from the best, totally from the worst: but if men would make triall, they would say of it, as the Queene of Shebah, did of Salomons wisdome, that the report is true; but the halfe of it was not told them. For it much exceedes the1 King. 10. same which they heard on't. Finally, we obserue from these words, that,

The strongest Christian may receiue increase of comfort from Doct. 7. his weake brethren.

Paul not inferiour to any of Gods seruants, hoped to haue his ioy augmented by the comming of Timothie. As a poore man by wisdome may deliuer a Citie; so may hee that is weake comfort his stronger brethren. Did not Ionathan reioyce Dauid, the greatest worthy in the world? and the2 Sam. 1. vlt. poore widow of Sarephtah, refresh the man of God? Yea Christ himselfe was comforted by an Angell; and betwixt him and them, was there any equall comparison? 1 King. 17. 10. 15. Luk. 22. 43.

For the best man may be left alone, and then any of GodsReas. 1. Saints must be acceptable to him. If one be in a strange countrey, and haue no faithfull companion, the poorest boy of all his neighbors borne, would refresh his spirit at that season.

The best men receiue ioy in doing good, aswell as in re­ceiuing;Reas. 2. they gather comfort they can build vp any.

Adde to this, the willingnes of good men to learne; the meane conceit, they haue of themselues; and how well theyReas. 3. iudge of others.

And that the spirit of God bloweth as it listeth, and willReas. 4. not then the point be certaine?

Here we must needs soundly lesson the spirits of ourƲse 1. Isa. 65. 5. dayes, who cry, stand apart, I am holier than thou, concei­uing that none is able to reach them, comfort them. But let them swell like leauen; yet a frost of affliction will bring downe such risings. Truely, such persons know nothing as they ought to know; and will one day confesse it, when God (by correction) hath opened the eare. Haue not then this swelling conceit of thy fulnesse: for such kind of simp­toms haue made shipwrack of faith.

This as it must teach them that are meaner not to be deiec­tedƲse 2. or fearefull in the vse of meanes, to comfort the stron­gest (for God may vse weake instruments for his greater glory:) so it must learne the best, not to despise the weakest member of Christ. The head hath had helpe from the foot and finger. Did not the master stand in need of comfort from his seruants, when he said, could ye not watch with me [Page 123] one houre? and may not seruants one from another?

VERS. 5. When I call to remembrance the vnfeigned faith that is in thee, which dwelt first in thy Grandmother Loïs, and in thy mother Eunice, and am perswaded that in thee also.

IN the two precedent verses, and this ensuing,The logicall resolution. Paul layeth downe. 1. His affection to his sonne. 2. How he praied for him. 3. How hee desired to see him; and that, from a dou­ble ground. The one was his teares, the other his faith, mentioned in these words we haue in hand. Which faith is thus described. 1. By the qualitie of it, vnfeigned. 2. By the effect, dwelt. 3. By the subiects wherein, Lois, Eunice, Timothie. 4. By the order, how it did dwell. 1. In the Grandmother. 2. In the mother; and lastlie in the child of the mother, and in conclusion, by a two-fold adiunct 1. It was thought on. 2. Pauls testimonie of it.

When I remember; or, call to minde.] See this phrase ope­ned vers. 3.

Vnfeigned.] That is, sound, sincere, true; not hypocriti­call, not counterfeit.

Faith.] Faith may be appropriated to God; and then it signifieth the truth and certaine accomplishment of his promises, or threats: shall their vnbeleefe make the faith of God, of none effect? Rom. 3. 3. Or to man, (as in this place.) and it may haue a double interpretation; being vnderstood of the facultie, or of the Act. In the former sence, the Apo­stle doth intend it, when he saith, Aboue all things take the shield of faith. Eph. 6. 16. In the latter, where he affirmeth, how al the patriarches obtained good report through faith, that is, by the acts or effects of it. Heb. 11. 2. 39. Accept it in [Page 124] which sence you will, it matters nothing: onely they differ, facultie, and act, as cause and effect. Where note, that the second cannot be without the first: For each cause in na­ture and order precedes its effect: yet by a metonimie, the one vsually is put for the other.

Which dwelt.] dwelt hath in it, besides the habitation, and inhabitant; two things more; the one, the possession, the other, a continuance. For before a thing can be said to dwell, it must first haue possession, and then abide there continually: otherwise, faith should either be an vsurper, or a stranger where it remaineth.

First in thy Grandmother.] That is, it was in the mother of his mother, then in his mother, and last of all in himselfe: so that here you see. 1. The subiects of faith. 2. The order of its habitation, proceeding from one to another.

Loïs.] That is by interpretation Better, she was Timothies Grandmother, and Eunices mother.

Eunice.] Which is good, Ʋictorie; she was mother to Timothie, and daughter to Loïs.

And am assured, that, in thee also.] This is Pauls testimony of Timotheus his faith; declaring, that hee nothing doubted but it dwelt in him, as it did in his Grandmother, and mo­ther before him.

It is not without reason, that I thus affect thee, conet The Meta­phrase. to see thee, and in my prayers make mention of thee; for I remember thy teares, which argue thy loue to me, and the vnfeigned faith, which is in thee, and thy religious Grand­mother, and mother before thee, in whom this excellent grace was also: so that thou art worthie to be much re­spected, highly esteemed of me.

Whereas Paul commends faith and omits al other graces,Doctrines de­duced. that were in these three religious persons, the doctrine to be noted, is this, that,

Faith vnfeined is chiefely to be respected in a Christian. OrDoct. 1. thus, Faith vnfeigned is the best inhabitant.

Fauour is deceitfull and beautie is vanitie; but faith is a thing highly to be regarded, and all things that thou canst see, or desire, are not to be compared vnto it. Psal. 12. 1. Mat. 15. 28. Heb. 11. 2. 3. 9

For where faith dwels, Christ dwels. Eph. 3. 17. these beReas. 1. as twinnes in one and the same wombe. And as Lydia com­pelled the Apostles to come into her house; so doth faith constraine Christ to dwell in the hart of man. These two, (like fire and heate) cannot be parted.

All other graces doe still accompanie it. Where it is,Reas. 2. they all be. Faith may be compared to a Prince, which, (wheresoeuer he pitcheth his tents,) hath many rich atten­dants. 1 Cor. 13. vlt, as loue, hope, zeale, patience, &c.

Faith expelleth infidelitie out of the heart, as heat dothReas. 3. cold, wind smoke: For they be contraries. It cannot, nor will not admit of so bad a neighbour; it shoulders out all vnprofitable guestes. Acts 15. 9. Heb. 4. 2.

And besides this, faith makes our actions acceptable toReas. 4. God; for without it, its impossible to please God: this is that true fire, which commeth downe from heauen, and seasons all our sacrifices: Heb. 11. 6. Rom. 14. vlt.

What then are they worthie of, that neither respect it inVse 1. themselues, nor others: many haue no care to plant this flower, in the Garden of their hearts; or if they haue it, to preserue it from perishing. Ionah mourned that his gourd withered; yet we grieue not if faith be destroyed. Some, as Sarah did by Hagar, handle it roughlie; and driue it into the wildernesse: but alas, they know not what they doe. For if they did, they would water it, prune it, and by all meanes striue to preserue it, increase it.

Let vs then, be otherwise minded, esteeming it the bestVse 2. guest, that can come to our houses; and the onely plant in our gardens; for, without it we cannot please God, or saue our owne soules. This is that tree of life, whose leau [...] heal [...] all our wounds, rellish our actions, and that doth food our-so [...]les [Page 126] to life eternall. The world cryes, what's a man without money? but I say, what's a man without faith? For no faith, no soule quickened, hart purified, sinne pardoned; bond Cancelled, quittance receiued; or any person iusti­fied, saued. Faith is a wonder-worker in the world; it stop­peth the mouthes of Lyons, blunteth the edge of the sword, quencheth the violence of fire; of weake, makes strong; and proueth valiant in battell. Is not the ground cursed where its wanting? blessed that beares it? What shall I more say? it conquers the world, raiseth the dead; and conuerts Diuels into the image of God; for, whats a man without faith but an infernall spirit, a slaue of Sathan, and like Elimas the sorcerer, the enemie of all goodnesse? wherefore get faith, and all thinges are possible for thee; nothing shall be wan­ting to thee. By the hand of faith, thou maist roll the stone from the caue of Mach-pelah, plucke out the Kinges, set thy foot in their neckes, and slay them euery mothers son. Doe but pray in faith, and thou shalt haue the vpper springes, the neather springes, and all that thy soule lusteth after, a shame then, is it not; that so few seeke it, respect it?

Now, seeing it is of such worth, we will first paint it out, by a plaine description. Secondly, declare some particu­lars that attend it. Thirdly, we will shew what impediments hinder men from i [...]. And last of all, giue some directions, how to procure it, accompanied with motiues to perswade to the act of beleeuing; the which being finished, wee will winde vp all in a briefe exhortation.

Ʋnfeigned faith is that faith, by which a man effectuallie cal­led, Faith defined. beleeueth in God, through Christ, for saluation.

In this description, six things are to be considered. 1. Its described by its kind. 2. By its subiect, wherein it is resident 3. By its act or effect. 4. By its proper obiect. 5. By what meanes it commeth vnto it: and finally, by the end for which it is.

1. I say, that vnfeigned faith, is, that faith.] For wee are toThe descrip­tion explica­ted. distinguish it from a miraculous; which was in Iudas, or o­thers. Mat. 17. 20. Againe, from the temporarie, mentio­ned. [Page 127] 1. Cor. 13. 2. And from an Historicall; which may bee found in wicked men, and Deuils. Some make the Genus of faith, to be a confidence; others a perswasion; a third, aAct 26. 27. Iam. 2. 19. beleefe; a fourth, a grace, and the like; all which in some sence are true; but I conceiue, that faith is the proper Genus of this faith, as art in generall is the Genus of all arts, if it haue any at all. If I call it a confidence, a perswasion, an affiance, I define it by the effects; if a grace or gift, thats too remote. For so is loue, and peace, and hope, and what not? wherefore, we haue rather made choice to define it, as aboue said, that faith: for faith is the generall Genus, and the word, that, doth make the difference, declare the species.

And here we must learne two things. 1. That this faith comprehends in it an historicall faith. For without the credence of the historie of the Bible, it cannot stand; though the other may, without it. 2. That this faith hath no specificall difference, though it may admit of diuerse degrees; as Great, little.

2. By which, a man effectually called.] Man is the subiect, to which this faith adhereth, not Deuils: and man effectual­ly called, not reprobates; neither is it to be found in the elect themselues, before effectuall vocation. For that doth in nature and order, (if not in time) precede iustification; and so consequently, faith, of necessitie. So that vnfeined faith dwels in none, but in them that are called, iustified. And for this cause it may be called the common faith, or the faith of the elect; because its onely found in them, that are elected, and common to none other: Iude 2. Tit. 1. 4.

3. Beleeueth.] The forme is the most subtle of all things: therefore we often, if not alwaies, put the effect for it. For it sitteth close vpon it, as the lace doth vpon the edge of a Garment, and it beleeueth, according to its degree; either more strongly, as in a great faith; or weakely, as in a lesser faith. Rom. 8. 38. &. 14. 1. Math. 6. 30.

4. In God.] God, he is the adequate, and last obiect of faith: the Scripture is not. For then we might pray vnto it. And Christ is not neither, considered as he is our medi­atour.Heb. 4. 15. 16. [Page 128] For God the father is the creditor: Christ but the1 Ioh. 14. 1. suretie. Therefore, faith goeth a step further. Againe, Christ is he, in whom the promises are made, by the father, Yea and Amen; so that faith resteth not, when it comes2 Cor. 1. 20. vnto him. Furthermore, the second Adam must bring vs to that estate, which we were in before the fall, and that is, to faith in God the Father. Its true that Christ is the obiect of our faith, especially for the matter of iustifica­tion; but we rest not there. God, without Christ is our ene­mie; for wee are his debtors, and not able to giue him full payment: therefore we goe first to Christ our suretie, and take him, by the hand of faith, in the way; and then passe boldly to God the Father, who is our creditour: this mustIoh. 14. 6. be marked. For many in this thing are greatly deceiued. For though faith lay hold on many obiects; yet God the Father is the very center or rather seat, vpon which, faith at the last fixeth it selfe, and wholly resteth; and vntill then, the Soule is not setled. Psal. 116. 7.

5. Through Christ.] Here is laid downe the order ofIoh. 14. 26. Mat. 3. vlt. faith ascending. The spirit leads vs to Christ; Christ, hee, as a second guide, conducts vs to the Father; and then cry­eth the soule, now returne vnto thy rest: for it is by faith a­scended to the highest steppe of its climbing in this spiritu­all passage.

6. For salvation.] Euery thing is for one end or other: and though there be subordinate ends of faith; yet the princi­pall is, that we may be saued. Before Adams fall, it was said, doe and liue: but since, beleeue and be saued. Mat. 16. 16. 1 Pet. 1. 9.

By this that hath beene said, wee see, that euery faith is not vnfeigned faith. Againe, that all men haue not vnfeigned faith. Thirdly, that faith must rest in God the father, and none other. Fourthly, That wee must goe vnto him by Christ, and none other. Fiftly, That faith is not idle, but be­leeueth more or lesse. And Lastly, That it is not vnprofi­table. For the end of faith is, that we might obtaine salvation.

In the second place, according to promise, wee will pro­ceed [Page 129] to lay downe some proper notes of faith, whereby we may the better know it; and if that it dwell in vs, as it did in Loïs, Ennice, and Timotheus.

1. Let it be remembred, that vnfeigned faith hath two2. degrees of faith. Luk. 17. 6. Rom. 4. 19. degrees: the one is little, compared to a graine of Mustard­seede; the other great, likened to a ship, that is caried with a full gale.

Againe, Note, that there bee some things, that are common to both of these degrees, whether great, or litle; and others that are proper but to the one of them.

Those that be common to either, be these.

1. Faith, whether strong or weake, is seated in an humbleSixe proper­ties of faith in generall strong or vveake. hart. It groweth not in any other ground, it is not to be foūd in an hard, and vntilled soile: but in such as the Lord hath humbled and broken to pieces, by the plow and harrow of the law. Proud hearts, and high minds possesse it not: Mat. 8. 8. 10. Luk. 15. 21.

2. Againe, where it is, there will be prayer. This tree will haue its fruit; this fire will either be burning or smoking: and tho a strong faith, send out strong cries; yet a weake in some modell, will not be wanting. Euery true beleever is a Prayer. Act. 9. 14. & 16. 16. Mark. 9. 24.

3. Moreouer it will purge the heart, where it inhabiteth. Faith is like barme, it will purifie, and cleanse the person in­to whom it is infused, by its proper nature, from the filthi­nes of the flesh and spirit; or in that it assureth the soule, that no vncleane thing shall inherit heauen. Therefore, it moueth man to be holy. Acts. 15. 9. 2 Cor. 7. 1.

4. These two degrees agree in their obiect. For they ne­uer rest vntill they come to God in Christ. This is the way, they both walke; and the onely stay, that they both rely and depend on. Psal. 20. 7. Io. 14. 1. 6.

5. Besides, a true faith will apply the promises in particu­lar: it resteth not in an implicit or confused kind of belee­ving: but as the vnderstanding doth distinctly discerne them; so doth faith seuerally, yet distinctly apply them; o­therwise to doe, were papisticall, Iob. 19. 25. Io. 2. 28.

6. Lastly; Faith neuer separates the end, and the meanesGen. 32. 28. that tend to it. A strong faith will not faile in thus doing; nor a weake faith either. A false faith doth put iustification,Col. 3. 2. 3. and Sanctification; mercy and iustice; Christ, a Sauiour; and Christ a Lord, a sunder; these all be common both to1 Ioh. 3. 2. 3. the one and the other, whether weake faith or strong. And those that finde not these in themselues, haue no true faith at all.

A greatfaith, hath some excellent properties, and effects, which are not so proper to a weaker.

1. One is, to praise God in the greatest affliction: Iob. 1. 21.Properties of a great faith.

2. Another, not to make hast out of troubles; but with patience to stay the Lords leysure; being assured, that great and long afflictions, shall do them more good, than if they were lesser, shorter. Isa. 28. 16.

3. To indure no deniall in praier, vntill the request bee granted; to aske feruently. Gen. 32. 28. Mat. 15. 24. &c.

4. To beleeue beyond all hope or reason in regard of na­turall meanes, that might produce the effect they looke for. Rom. 4. 18.

5. Boldly, to preach, and professe the truth, in the hottest2 Cor. 4. 13. skirmish of persecution; and if neede bee, to resist vnto bloud.

6. Finally, to long and looke for, the comming of Christ,Phil. 1. 23. vnto iudgement; and desiring to be loosed, which is best of all. These be some attendants that accompanie a great faith. For a weake faith is often impatient in small trials, forward to make hast, both in respect of time; and in vsing vnlaw­full meanes, now and then: It liueth too much by sight and sence, and doth not mount on high; is easie and apt to take a deniall in prayer; feareth death, iudgment, and hell; & therefore cryeth stay thine hand a while, that I may gather Psal. 39. vlt. strength before I goe hence, and be no more seene. They then, that boast so much of the greatnes of their faith, may here see, if they be not deceiued. Dost thou prayse the Lord in the greatest troubles? with patience stay his leasure in all things? admitt of no deniall of thy requests to God in [Page 131] prayer? beleeve the promise, aboue hope, beyond hope, and past all hope? in the greatest opposition, for the loue of the truth, shew the most resolution? and in a sound apprehensi­on of the vanitie of this world, and the excellencie of that to come, wishest to be with Christ; as the chiefe obiect of thy blessednesse? why then it is with thee, as it seemeth other­wise not.

The weake vnfeined faith, hath these things to be foundProperties of a weake faith. with it.

1. A true and cleere sight of the want of it. Luk. 17. 5.

2. A prizing it aboue all earthly things. Mat. 13. 46.

3. An earnest longing after it. Acts. 16. 30.

4. A carefull and constant vse of the meanes to obtaine it Acts 10. 33.

5. A resolution to sinne no more. Iohn 9. 36.

6. A great sorrow, they found the want of faith no sooner;Ier. 31. 19. yet mixed with some ioy, that now at the last, before it bee too late, they haue espied it: not without this resolution neither; that let God doe what seemeth best to his Maiestie yet they will still sue vnto him for mercie.

He that findeth these things in himselfe, findeth a good thing: for assuredly vnfeigned faith is rooted in his heart; and though for the present it be but as a seed, yet, before long, in the daily vse of Gods ordinances it will spring, spread, and proue as a great and large Cedar. This must comfort those that be weake in the faith, that they bee not; for the present, (vntill faith grow stronger in their owne apprehension) swallowed vp of ouermuch heauines.

Now in the third place, the lets that hinder men from ob­tainingHinderances, of faith in the Preacher. of this vnfeigned faith, are to bee discouered: and they are partly to be found in the Preacher, partly in the people.

In the preacher. 1. When he doth not preach at all; but lie and sleepe and delight in sleeping. Of whom I may say, as Christ did somtimes of the dumbe Diuell; that this kind is not to be cast out but by prayer and fasting. Mark. 9. 29.

2. When men preach, yet rarely, as Papists come to [Page 132] Church according to the statute; but more to saue their liuings, than their owne soules and others. 1 Tim. 4. vlt.

3. When, though they preach often, yet their Sermons, as Gallio said of Religion, are but a matter of names and words; and a scraping together of fables, and vaine Phylosophie. Coll. 2. 8.

4. When, the preacher maketh wrong application, pres­sing that vpon Gods people, which is the portion of the re­probate. This is the old custome of false Prophets, whoEzek. 13. 22. grieued the harts of the Godly, and hardned the wicked in so doing, by promising them life. Wherefore, often, sound powerfull and plaine preaching, is the way to worke vnfeig­ned faith in the people.

Lettes in the people be many; yet few here shall be men­tioned.Letts of faith in the people. One is a vaine perswasion, that all men haue it, from their birth. A second is, in that the people thinke it not a thing of great worth or necessitie. A third is, a desperate idlenes, which makes men negligent in the vse of the meanes. The fourth is, a setled resolution to liue in sinne for a season; and so, if they be cut off in the meane time, yet, they haue made this conclusion, that then they will cast themselues vpon the hidden, and vnsearchable mercie of God. This is to hang a mans Saluation, (as Iob speakes ofIob. 26. 7. the earth) iust, vpon nothing. But, if by any meanes such men might be allured; we will adde some motiues, in the last place, to perswade them to it.

1. Consider how often the Lord doth intreat vs to get faith, and beleeve in him. Might not this moue an heartMotiues to get faith. of stone to this duty? who would not (out of his priuate iudgement) condemne such a man that will not obey him, who doth begge and beseech, that might command and kill?

2. And is it not the onely way to get rest to our soules, and to procure peace, that passeth all vnderstanding? What person is he, that priseth not this peace, that doth not wish for so great a fauour?

3. Who euer came to Christ and went away vncured? the verie diuels, that sought vnto him, sometimes had their de­sires: and shall wee doubt, or once despaire to speede, if we approach to his presence? Is it possible that he will not per­forme his promise to his people? Mat. 11. 28.

4. Call to mind, how cheap wee may haue this commodi­tie. We may buy it without gold or siluer. If wee bring empty hands, yet honest harts, we shall not goe home with­out it. Let vs but aske it, and we shall haue it. Mat. 7. 7.

5. How many are the priuiledges that accompanie it? ByIoh. 1. 12. 2 Pet. 1. 4. Eph. 6. 16. 1 Ioh. 5. 4. it we are vnited to Christ, made the sonnes of God, partake of the diuine nature, quench the fierie darts of Sathan, ouer­come the world, and are saued.

6. And if nothing will moue thee to get faith vnfeigned,Eph. 2. 8. and to beleeue in the Lord; yet let the fearefull iudgements, that are threatned against infidels, preuaile with thee. Shall not such be cast into the lake that burneth with fire and Brimstone for euer; which is the second death? Rev. 21. 8.

And let me wind vp all in a short application, and exhor­tation. I say that to all, which I doe to one, get faith, keepe faith, and increase your faith: a mite of this graine is worth a million of gold; a stalke of this faith, a standing tree of earth­ly fruites; a soule fraughted and filled with this treasure, all the coffers of siluer in the whole world. What can I more say? the least true faith is of more value, than large de­maines, stately buildings, and tenne thousand riuers of oyle. If the Mountaines were Pearle, the huge Rocks pretious stones, and the whole Globe a shining Chrisolite; yet faith, as much as the least droppe of water, graine of sand, or smallest Mustard-seed; is more worth than all. This will swimme with his Master; hold vp his drouping head, and land him safe at the shore, against all winds, and weather, stormes, and tempests: striue then, for this fraught. For the time and tyde thereof serueth, but once, and not for euer.

Vnfeigned faith.] Whence we gather, that,

Our profession is not to be in Hypocrisie, but in Sinceritie. Doct. 2.

Paul speakes here of faith, thats not Hypocriticall, but sound, vpright. And though hee but mention faith; yet he comprehends vnder it, profession, and truth in our dealings Mich. 6. 6. Isa. 9. 17. Mat. 5. 8. 1 Cor. 5. 8. 2 Cor. 6. 6.

For if it be not thus, we are vnder the curse, and subiectReas. 1. to all iudgements what euer. How many woes, doth Christ denounce against Hypocrites? and the Prophets, euery where in their Sermons, crying, Woe be vnto you Hypo­crites? Luk. 11. 44.

Againe, the Lord loueth Sinceritie in the inward parts; suchReas. 2. service is a delight vnto him. And will not Sathan, one day or other, as he did Iudas, arrest vs, and carie vs into the king­dome of darknes? Our adversaries reproch vs, and our own courses condemne vs? truely, if our profession be in hypo­crisie we can neither please God nor profit our selues.

Away then with the profession, that is in many, in ourƲse 1. dayes. What forme without power of Godlines may we finde? what shewes without substance? and shadowes that are not accompanied with the true bodie? doe these men imagine, that the words of God are vttered in vaine? or that his iudge­ments shall not befall them? What heart can they haue to looke God, Sathan, death, or iudgement in the face, when as their owne hearts are a strong and crying witnesse against them? what if they doe? shall it profit them? no verily.

In the second place, seeing we all professe the truth, letVse 2. vs keepe our feasts with the bread of Sinceritic and truth; and and mixe all our actions with sincerity and integrity. Let vs shunne the practise and properties of Hypocrites; which be these.Sixe proper­ties of an Hy­pocrite.

1. To be one in the face, another in heart. Hypocrites be like flales, that seeme to haue life; window cushions, glori­ous without; yet stuffed with straw, flockes, or some course Rubbish within.

2. They straine at a Gnat, and Swallow a Camell. MakeLuk. 11. 39. great conscience of a humane ceremonie; yet are desperate­ly negligent in the commandements of God. Tithe Annise, Mint, and Cummin; yet transgress [...] the law for a morsell of bread.

3. These persons picke quarrels for moates in others, and Math. 7. 3. spy not mountaines in their owne eies. Censure their brethren sharply, if they stumble; yet iustifie themselues, though they fall and tumble in the mire and ditch.

4. They are wonderfull in ostentation. Giue almes with the sound of a trumpet, write their good workes in the2 King. 10. 16 windowes, haue the least act in record; and, Iehu-like, cry, come see, what zeale we haue for the glorie of God and the Lord of hostes.

5. Such be inconstant in all their courses. They will prayIob. 27 9 10. in affliction, but not call vpon God at all times: be humble, when God threats; lifted vp like the bull-rush, if the sunne doe but for a moment shinne vpon them.

6. In a word, they blesse at the Church, curse at home; drinke with the drunkard; and commend precisenes with the Puritan: they are like water, that fits it selfe according to the Vessell wherein it is. They be all things in shew; nothingMark 12. 40. in substance; but thou, O man of God, flee these things; and follow them that call vpon the name of God with a pure hart.

The next thing whereby this faith is described, is, in that it dwels, it stayes not like a stranger; whence it might be no­ted; that.

Where true faith takes possession, it remaines for euer: Doct. 3. If it once be well rooted, it cannot be remoued. Rom. 11. 29. 1 Pet. 1. 5.

For the right hand of the Lord hath planted it, and put itReas. 1. into possession.

Christ hath prayed for it, that it may not be dispossessed.Reas. 2.

The spirit doth water it, and watch and ward its habitati­on.Reas. 3.

The soyle wherein it is seated is holy ground; the house,Reas. 4. where it dwelleth, is swept and made cleane, euery morning. Why then should it dye or wither, or be cast out by any?

This confutes the contrarie doctrine of our aduersaries,Vse 1. who hold it may decay and perish.

This also is of great comfort for them that haue it: for it a­bidethVse 2. and indureth continually. And let Sathan and cor­ruption [Page 136] doe their worst; it shall neuer perish.

But before we passe this point; a double question may beQuest. 1. demanded. The one is, in what part of man, faith is feated; the other, whether it continue in the world to come for e­ternity.

Vnto the first, I answer, that faiths seat is in the will; thatAns. 1. is the proper subiect of its habitation. And the Scripture seeme to confirme this, placing faith in the heart. Psal. 1 12.Where faith is seated. 7. Acts 8. 37. Rom. 10. 10. Yet here is a trope; for by hart is ment the will, which is in the heart. So that, if the will bee in the heart, and faith in the will; then faith may be affirmed to be in the heart, example. If there be wine in the Butte, and the Butte be in the Ship, then its a truth, that there is wine in the ship: For that which comprehendeth the subiect, comprehendeth what is conteined in the subiect. And the reasons be these.

1. Diuinitie is the rule of the will; that therefore, which is immediatly ruled by it, must be in the will; as for the body, and the parts of it, they are but guided by diuinitie at the second hand.

2. Faith is said to be the ground of things hoped for; now hope is in the heart. Therefore faith: else make the founda­tion in one place, and the building in another; what more absurd?

3. Faith must haue a seat, where it may haue the best roo­ting: and that is in the will. For an error or truth in the vnderstanding is soone remooued; but if either passe to the will, then they sticke fast; as in their proper sub­iect.

4. It is where it worketh. And doth it not, like a strong hand, pull Christ into the heart, purifie the heart, and worke by loue, as by an instrument in its fist, that is seated in the heart? Gal. 5. 6.

They that haue placed faith in the vnderstanding, are ther­fore deceiued. We grant that the rules of faith are first in the vnderstanding; as of all other arts, but faith is not seated there. And this may be the cause, why knowledge is often [Page 137] put for faith, because that must be first; or the other can bee neuer. And there is also a logicall assent in the vnderstan­ding of the truth of a thing; but that may be found in wic­ked men & Devils. For as the externall sence, conueyeth species to the internall; so doth the vnderstanding put them ouer to the will, where faith being resident, stretcheth forth her hand and maketh that good, which the vnderstanding did iudge for truth. For as the eye of the body guides the hand; so doth the eye of the mind the will: and as we first see, then worke; so we first know, then beleeue. And to holde this for a truth, seem [...]s to me, and many more, to be a truth.Qu [...]st. 2.

Concerning the continuance of faith, there be diuerse o­pinions. Some thinke, it ends at death; others, at the day ofAns. iudgement: but what if we hold, that it dwels in the soule for eternity? there can be no danger at al in that; but rather on the contrarie. And this position hath strong reason; which may seeme sufficient to confirme it.

1. For doth not the Obiect of faith continue for euer? ifWhether true faith remaine for euer. the obiect, then faith. For the better vnderstanding of this, I'le stand a litle to explane my meaning. We must obserue, that in Christ, God the Father hath made many promises; some of this life, others of the life to come; those of the first kind cease. For man being once made Spirituall hath no neede of corporall food or rayment. Now for the other pro­mises, we are to consider two things in them. 1. The truth of them; or 2. The extent of them. At the comming of our Lord, they shall all be accomplished, not one of them shall faile; yet there is a promise of continuance in that condition, which yet is to be beleeued; example. My Father doth pro­mise me many kindnesses, and at such a day he will giue me a good farme for euer. Now in this, there bee two things obseruable. The one is, the time of possession; the other the continuance. When my Father hath put me in possessi­on, a part of the promise ceaseth, as it is iust; but the other part is still of force, and I beleeue my Fathers word; and by vertue of that, I doe still inioy my liuing; and thus it is be­twixt God and his children. All the promises hee hath ac­complished, [Page 138] or will at the day of iudgement; and then hee putteth his Sonnes into full possession: yet haue not they a promise from him, to remaine there for euer? So that faith doth still continue, to beleeue the continuance of that con­dition, which they haue in fruition, and no otherwise.

2. And is it not comfortable to be assured, that as they haue fulnesse of ioy, so it shall be for euer? Adam was in a good condition in the Garden; but God neuer gaue him a promise. For his abiding in that estate hee stood was so, as he might fall, and the euent proued; yet the Lord hath gi­uen vs a sure word, that we shall neuer be moued. And is it not faith, that must by application, perswade vs thereof, and fill our hearts, like a neuer dying spring, with vnspeakable ioy? What a misery were it for a man to be put into posses­sion of an house, but no assurance to enioy it? had hee a good lease and could read it, then hearing it, he reioyceth, o­therwise not. Now the sonnes of God may be glad. For they haue a lease in their hands, and by the eye of faith reade it continually. So that, they neuer feare dispossession.

3. When is faith made perfect? in earth or heauen? What then becomes of it? is it annihilated? by whom? either by vs, or he that wrought it. But shall we conceiue, that when so excellent a worke is perfected, that, on the sudden, it shall be turned to nothing, by its owne author? and if it be not so; then it abides for euer.

4. I would demaund, from what our good actions pro­ceede, as from their proper cause? is it not from faith? why are we no more holy? is it not want of faith? let this then be granted, and faith must of necessitie continue. For else holinesse would cease also. And if we hold, as some doe, that faith is the essentiall forme of a Christian; and that eue­rie good act comes from it, as naturall acts from their pro­per formes; then who can deny the proposition?

But against this, it will be obiected, that now abideth faith, Obiect. 1 Cor. 13. l. hope, and loue, but of these, the chiefest is loue.

1. The scope of the Apostle is not to declare the continu­anceResp. of loue; but the excellency of it. 2. Loue is [Page 139] commended aboue faith and hope, but wherein? why they two worke inwardly, and their effects are more secret, ac­cording to that saying, hast thou faith? haue it with thy selfe Rom. 14. 22. before God. Loue doth declare her selfe outwardly, and ma­nifesteth by her effects, that wee are Christians indeed: o­therwise faith is the cause of true loue; and therefore more prayse worthy. For that which produceth such a thing; must needes be better than that it effecteth: because it cannot communicate its whole nature to its effect, or what it hath not in it self. This is that excellent way to demonstrate to the Church, that I am a true member of it; when I am louing and charitable to my brethren. 3. Many boasted of faith yet wanted workes: if they had workes, yet they did them out of sinister respect, and not in loue: therefore Paul com­mends it. 4. The word; now, doth not denotate alwayes an adiunct, period, or any part of time; but a kind of asseuera­tion or affirmation, and the like: and when it doth; yet the Greekes vse it sometimes; for time future: and not for the present. And so much for this obiection.

But it will be further obiected, that wee haue no neede ofObiect. 2. faith, hauing all things in perfect vision.

It is true, we haue not, for the beleeuing of any furtherSol. degree of glory: yet it is necessary to assure vs for the conti­nuance of what we haue. And though the blessednes wee possesse, be present; yet eternity is not. Wherefore, faith, runneth on, holding the promise by the end, to eternitie. It beleeueth no more; but keepeth fast what it hath. A man going vp many steps, when he commeth to the highest seat of his wished desire, hath neede of somewhat to hold him there: so faith hauing passed all the promises, now onely se­cureth the soule of what it hath in possession.

Some may yet obiect, that hope than abideth also; butObiect. 3. that cannot be, seeing we enioy the things we hoped for.

We haue the things, yet time and eternitie is not in vision.Sol. Againe; God gaue man hope to sustaine faith, being weake; and the promises being afarre off: but now faith being per­fect, needs no supporter.

But is it not said, that wee receiue the end of our faith?Obiect. 4. 1. Pet. 19.

True; but by end is ment, that, for the which faith wasSol. giuen vs to obtaine; viz. saluation. Moreouer, saluation hath in it two things: possession, and continuance.

If this seeme a paradox to any, I would haue him know, that it is not without authority; and besides, were there the least danger in holding this, as I see not any, then by me it should neuer haue beene mentioned. Wherefore receiue it, or reiect it; so you once haue faith, it skills not.

Which dwelt first in thy Grandmother Loïs.] Here is faith laid out, by its subiect, in whom it dwelt; from the which we gather, that.

Weakenes of sex hinders not soundnes of faith. Doct. 4. Reas. 1.

Doe we not read, that women are the weaker Ʋessels? and are not here two mentioned, who had vnfeigned faith? so that the point is plaine; the weaker sex may haue soundnesse of faith. Iudg. 5. 21. Mat. 15. 28. Heb. 11. 35. Rom. 16. 1. &c.

1. For they are capable of it; hauing vnderstanding, affec­tion,Reasons. will, memory. &c. 2. All the ordinances of God are as freely offred to them as to the other sex: and they haue as­much priuiledge to vse them. 3. They knowing their owne weaknes and Sathans malice, are moued; and stirred vp thereby the more carefully to seeke it. 4. And is not the spi­rit of God the author of it? doth he respect any persons? may hee not doe what, and worke faith, where hee plea­seth?

This may comfort the weaker sex, and encourage themƲse 1. to vse the meanes, for the enioying of this precious treasure. It should also make them thankfull to God, that hee doth vouchsafe so great grace vnto them. Many doe reioyce, that they in somethings resemble man; but let this not be coun­ted a small thing, in that thou art like to him in this thing. For faith is the first foundation, that God layeth within vs, of our felicitie.

This also should teach the man, to haue the womanVse 2. (though the weaker vessel) in honour, and not too basely to [Page 141] esteeme of her. For hath not the Lord looked on her? Wee must (whom it concernes) indeauour to make them, by calling on them, sound in the faith. Sowe the seede of the word in this soule: for there is hope, that it may prosper.

Where we read, that faith was first in the mother then in the child, it may be noted, that.

Faithfull Parents will endeuour to make faithfull chil­dren. Doct. 5.

Who doubteth, but that these mothers here practised this dutie; and might be instruments for the begetting faith in their children? Gen. 18. 19. 1 Chro. 28. 9. Psal. 44. 1.

For they know, they haue giuen them but a miserable be­ing,Reas. 1. made them by nature, the sonnes of wrath; and therefore they striue to make them, through grace, the children ofEph. 2. 3. blessing,

Againe, this is the way for them and their seede, to escapeReas. 2. the reuenging hand of God; and to receiue all good things from him. For make thy sonne the sonne of God, and hee can want no manner of thing that good is.

Godly Parents know by experience, that children will take instruction, better at their hands, than from others. They wil conceiue that the Preacher speaketh out of spleene, not of affection, and therefore they regard not their words.

And they are wise for the world to come; and louing to their children; therefore they doe this. For herein con­sistethReas. 4. true affection, and the principall dutie of good Pa­rents to their children.

What then be those Parents, that neuer practise thisVse 1. point? Nay, who neuer so much, as once minde it? may we not, from the rule of contraries, conclude, that they are pro­fane and impious? they will prune their plants; breake their horses, and traine their hawkes to the lure; yet neuer dresse the plants of the Sanctuary, instruct their Sonnes, or take the least toyle to make them faithful, & of the Lords fa­mily. Doe they not rather, by rotten speech, lewde example, and wicked courses, make them two-fold worse, than chil­dren of the Devill? If they procure them a competent porti­on, [Page 142] a profitable calling (which be good, we grant) they thinke they haue done their dutie: but what haue they done all the while for their soules; and to make them the Lords sonnes? the vnreasonable creatures will feed their yong, till they can prey of their own wing; so that thus farre they are equall to them.

Let them then that would bee accounted religions, shewVse 2. it in the imitation of these Godly parents. Prouide food & raiment for the body, but especially a spirituall portion for their soules. Worke faith in their hearts; grace in their per­sons; and in thus doing, thou shalt saue thy selfe and thy chil­dren. Let their eares heare not thy trickes of youth; but what God hath done for thy soule, in the daies of old. Let thy practise be a Patterne, worthy their imitation; say to thy sonne, doe thus, aswell as this; that it may be said of thee: a Godly father, a Godly childe. And doe not deferre the time, but take the season; teach them while they are yong; and let these reasons moue thee.

1. For then they will remember it when they are old. Pro. Children to be taught yong, & why. 23. 13. dye cloth in the wooll, not in the webbe; and the colour will be the better, the more durable.

2. To deferre this dutie is dangerous. For thou maist bee tooke from them. Who then shall teach them after thy de­parture? or what if they dye in that condition? must not thou answere for their bloud? 2. Kin. 2. 24.

3. Besides, what if they come to faith? will it not be with the more difficulty? fallow ground, must haue the stronger teame: great trees will not easily bend: and a bad habit is not easily left, and a better come by. If their memories bee stufft with vanity, as a table-booke, the old must bee washt out, before new can be writ in.

4. What shall I more say? God workes strangely in chil­dren;1 Kin. 14. 13. and rare things haue beene found in them: and what a comfort will it be for parents in their life, to heare their children, speake of good things? and at the last day, when they can say to Christ, here am I, and the children thou hast gi­uen Heb. 2. 13. me?

And here, children must attend to their fathers instructionVse 3. and not despise their mothers counsaile; least the Rauen of the valley plucke out their eies, and the yong Eagles eate it: Pro. 30. 17. Some care not for the instruction of their Parents; other can out-runne them; but can they escape the hand of God? and hee that obeyeth not his Parents speech, shall certainely be destroyed 1 Sam. 2. 25.

We reade here of good women; but there is no menti­on made of their yoke-fellowes: the mothers bee commen­ded not the fathers▪ whence let be noted, that,

Faithfull wiues, may haue faithlesse husbands. Good women Doct. 6. may be vnequally yoked. 1 Sam. 25. 3. 1 Cor. 7. 13.

And this comes to passe through beauty; for that beingReas. 1. in a man, may much preuaile with the weaker sex. For why did the sonnes of God take the daughters of men to their wiues? Was it not because they were faire. So might it fall out with the daughters of God. Gen. 6. 2. beauty preuailes much in this matter. Gen. 12. 12.

Couetousnes also may be a cause. Honest maides be of­tenReas. 2. poore, haue but small portions; wicked men sometimes rich and mighty, and that may worke mightily. Hester 2. 16. And if there be but such a motion, how will carnal Parents presse their daughters to it?

Sometimes men affecting, and knowing the person to beReas. 3. religious, will like the Shechemites, serue the true God, to gaine fauour. By this diuellish dealing, many haue beene deceiued. Iosh. 9. 4. Gen. 34. 9. 14.

It often falleth out, that when persons marry, they areReas. 4. both faithlesse; and so the Lord calling the wife, and passing by the husband, that woman becomes vnequally yoked. 1 Cor. 7.

Whence, we are taught, not to iudge wiues by the cari­ageƲse 1. of their husbands, neither husbands by their wiues. For in so doing, wee may commend or condemne without cause, or reason. Nabal the foole, may haue a wise Abigail; and Hester a good Queene, an vnbeleeuer.

All wiues that haue good husbands must first, praise GodVse 2. [Page 144] for such. Secondly, Make much of such. Thirdly, Pitty and pray for those that haue not such: and fourthly, In their liues endeuour to walke worthy of such: else they may re­ceiue the greater condemnation, in being yoked to such.

And good wiues, that haue bad husbands, are. 1. to seekeƲse 3. out the true cause, if some carnall respect did not make them to marry such: if it did, they must acknowledge their sinne with great sorrow: if not, be patient. For it is but a fatherly correction; and God may worke great good out of it, aiming at another end, they are not aware of (Hester 4. 14.) for the present.

2. They must be subiect to their husbands, that though they obey not the word; yet they may without the word, by their good conuersation, be wonne to the word. 1. Pet. 3. 1. The wiues good actions, must be their husbands instructions.

3. Let this teach them to loue Christ their first husband, the more perfectly. For by the badnes of the one, you may iudge the better of the goodnes of the other. This is to draw good out of euill, and worthy to be remembred.

4. Such must admire the mercy of God to them, that they had not themselues beene bad, their husbands good; and liue in hope, that through the blessing of the Almighty, they may proue instruments to saue their soules. And if this fall out, how would that man affect, then, his wife? more than euer he disliked her.

From this doctrine, the women, maids, or widowes, thatVse 4. intend to marry, may learne a lesson; to beware in their e­lection, least they fall into the like condition. And the better to direct thee, let these rules be obserued in the choyce of an husband.

In the choyce of an husband (or a wife either: for theHow to choose a good husband. rules will hold in that respect also) two things must be regarded first the person, secondly the portion.

The person is to be respected afore the portion, for diuers reasons. 1. For he is of more worth. 2. He being bad may soone mis-spend it. 3. What comfort can that woman haue in goods, her husband wanting grace? and 4. Otherwise, [Page 145] she may be said, not to marrie the man, but the money. We must crosse the worlds custome, and first say, what is he? then, what hath he?

Now in the person two things are to be considered; the one, grace, the other nature. Grace must be regarded in the election, and much set by. For what is beauty, or birth, or wealth without this, but very vanity? And, in grace, wee may consider; either the truth of it, or the degree of it. If we (in the iudgement of charitie) finde some beginnings and some sprouts of this tree, wee may not reiect such a plant: for it will grow, and in time come to greater perfecti­on: but if we finde none at all, this is not to marry in the Lord. 1 Cor. 7. 39.

Some may demand, may not one marry with one, thatQuest. hath not (so farre as she can iudge) any sauing grace at all? being tractable and hopefull?

Diuerse answer diuersly; but I say, the safest way is toAns. make a good things as sure as we can. And its a safe course, when we haue choyce, to choose the best. Nay take heed, that he, whom thou art well perswaded of, doe not deceiue thee, and proue bad enough.

The next thing to be respected in the person is the nature or his disposition: the which will be more meeke and gen­tle, austere and froward. A little grace, in a crooked crab­bed nature, will not easily be perceiued; in a good tracta­ble nature it will, and shew excellent. Wherefore, if the dis­position, constitution, and complexion content thee aswell, as grace, there will bee the greatest, strongest, and durablest bond of affection.

It is a fault in some, that are carelesse in this respect, and cry; giue me grace, and let him be crooked, or deformed, or froward, that will neuer trouble me. Thou art deceiued, my friend; a little Sugar in sweete wine, makes it excellent; but a great quantitie in tart will not change the tast: so when grace and nature doe both answere thy desires, then will thy loue and content be the greater. Wee haue in our selues a double man, and if thou canst please both, vse it rather [Page 146] Next the goodnes of the cloth, regard the colour: and when thou hast found grace, haue an eye to nature.

The second generall thing, is the portion; maintenance must be had, or loue will waxe cold. And the Lord pro­uided for Adam, before hee put him into this condition. And portions may be in hand, or in hope. In hand, either good domesticall, or terrestriall; grounds, mines, pondes &c.

The portion in hope, is either, the promise of Parents & friends, or the fruits of ones hands, hauing an honest cal­ling. The latter is good, but the first is better.

By all this wee may be directed, how to know a good hus­band, and a very good; or a bad, and a very bad husband.

If a man haue much grace, an ingenuous and tractable nature, accompanied with lands, and possessions, this is a very good husband. If true grace a tractable disposition, and a small promised future portion. This man is not, (though not equall to the first) to be altogether reiected. Indeed, na­turally we desire lands. For wanting much faith, wee liue by sence; and earth is least subiect to be remoued from vs.

And on the contrarie, when men are not sanctified, of a froward disposition, and neither haue goods in hand or in hope, these must needs proue, if the Lord worke not aboue mans reach) euill husbands, [...]angerous to match withall. Wherefore, in thy choyce, be wise as the Serpent, and lay hands on no man rashlie.

But how shall a gracious man be knowne? 1. If he takeFoure signes of a gracious man. delight in the societie of the Godly. 2. If gracious words proceed out of his mouth. 3. If he bee well reported of. 4. If hee make choyce of thee for grace, not goods: and this may appeare, if he refuse another, that hath a greater portion than thy selfe.

When I call to remembrance the vnfeigned faith.] TheseDoct. 7. words be the first in the verse, yet we haue made choyce to handle them last. Out of which we note, that,

Vnfeigned faith cannot be had, but it will be heard of.

Paul could not remember, but what he had either heard [Page 147] or seene. For rememberance is of things past, and so pro­perly to be vnderstood here. Faith will get fame, and can­not be hid. Fire will giue light, the wind makes a noyse; and so will faith vnfained be perceiued. Rom. 1. 8. Coll. 1. 4. Why should this be so?

For it will, by its effects, declare it selfe to the world. IfReas. 1. roots be found in the earth; some sprigges will be sprou­ting. Hot riuers will smoke; and a liuing heart set the pulse a working: So will faith in the soule, sprout, smoke and worke apparently.

It is ordinarily conceiued in sorrow, and borne withReas. 2. great gronings. Before it be begot, and brought forth, there will be some stirre, and striuings. And can the trauell of a woman be hid? or a Prince bee borne without rumor? Great report

Meanes must also be vsed to mainetaine it, as hearing,Reas. 3. reading, singing, praying, conferring; and will not the world, and good men too, take notice of these things? these are like so many flashes, which argue fire for certaine.

And the Deuill too, will put to his hand to declare it: for then like Herod, he will goe about by all meanes to mur­therReas. 4. it. He would eate vp this seede, wither this branch, if neither; yet hee will sow some cockle to choke it; or send some pur-blinde crow to pecke about it. Truely the sunne may assoone runne his full course in the equinoctiall, about the whold Globe, vnseene; as faith, passe her Pilgri­mage, till death, and not be heard of.

Doe not those then incurre reproofe; that would be re­putedƲse 1. faithfull; yet their bruit must not goe abroad? they would willingly goe to heauen; but like Balaam, it shall be betweene two wals, or in corners. What hope is their, that men will fight, when they tremble to bee termed Souldiers? resist to blood, and cannot suffer to be seene in the com­bate? doe these thinke to steale their passage, and not pay their fare to heauen? to be wiser than their forerunner, and Grand-Captaine the Lord Iesus? take heed, lest now wal­king folded in the ragges of darkenesse, thou be not one day [Page 148] wrapped in the robes of blacknesse.

This may meete with those also, that will commend, forVse 2. a handfull of Barley, at the day of death, such whose faith was neuer heard of, all the daies of their life. Is there not a woe denounced against them, that speake good of euill? and is heeIsa. 5. 20. not culpable of Iudgement, to honour those the Lord neuer did? I would haue men to iudge charitably, rather then to speake too confidently: yet God is wise; for such praise with­out iust desert, stirres vp men to rippe vp that, whereby their names rot; and so that is effected, they neuer in­tended.

And may not this giue vs some glimpse, what to deemeƲse 3. of them, whose faith to this day, was neuer heard of? may not such feare their present condition? and we mourne to consider their wofull estate? wast thou neuer a noted per­son? reputed singular? or entertained of the Saint? surely, thy faith is dead, and thou art dead; the Lord quicken thee.

Let this, in the last place, bee a comfort to those, whoseVse 4. sound goeth through the world; and whose names are fa­mous too amongst the faithfull. For it argueth some good thing to be in thee, when good and bad haue some words a­bout thee. Crowes doe not flocke, and houer, and cry, but its about some thing; nor Eagles soare, and gather them­selues together, except there be a carkase: yet, take this also with thee, be sure thou art such in truth, as good men report of thee, and contrary to what; the world daily dischargeth against thee. For otherwise, thou maist haue a name to bee a liue, and art dead; and defamed, but of desert. And by the way, take this, as a note of faith vnfeigned, viz. a care toNote. become better; when either the good commend thee, or the bad condemne thee.

It may here be demanded, how Paul came to know, that these three, had one and the same faith? Its not to be doubt­ed of; but by the effects that flowed from these persons, (though he had an extraordinary gift of discerning too.) From the which this will arise, that,

Faith v [...]feigned is to be iudged by the effects. We cannot seeDoct. 8. it, in its selfe, or in its cause. But we omit this, and collect another doctrine: which is, that,

Faith workes like effects in diuerse subiects. Doct. 9.

The Grandmother, the mother, and the mothers sonne, had the same faith, and the like fruits proceeded from them: else Paul would neither haue called it, vnfeigned, or said that it dwelt in them; or giuen them all three one and the same testimony. All three had faith, and vnfeigned faith. For the likenes of actions were in them, and proceeded from them, by the which it was called vnfeigned, and equally ap­propriated to each particular person. And it is an vndoubted position, that faith produceth the like effects, in all Gods children; in truth, it must bee vnderstood, not in degree. For as faith increaseth, the effectes are bettred. Many Lan­ternes, with seuerall Candles, will all giue light; but in pro­portion to their diuerse degrees and quantities. Euery peece hath his report, but according to the bignes: and each instrument will sound, but variously as they be in propor­tion: and that for these reasons.

Because faith differs not in kind, but in degree; and likeReas. 1. causes produce like effects. Euery Bell hath its sound. Each stone its weight; and seuerall planets, their diuerse influ­ences: yet not in the same measure, though they may varie in kind.

Againe, faith is diffused into subiect, though seuerall; yetReas. 2. they are the same in nature, and consist of like principles. Fire, put into straw, will either smoke or burne; let the bundle be a thousand: life, in the bodie, will haue motion, though not in the same degree and measure; and reason, in euery man acteth, but not so exquisitely. The constituti­on may not be alike: therefore a difference may be in opera­tion naturall; and also, from the same ground, in acts spiri­tuall. A darke horne in the Lanthorne, dimmes the light somewhat.

Faith is begot, and increased by the same originals: theReas. 3. spirit and the word be both the principall and conseruing [Page 150] causes of it. If one woman conceiue and bring forth a child, and another nurse it, varietie of foode might. somewhat al­ter the nature, and disposition of it; but that spirit which begets faith, doth also preserue it; therefore it cannot be, but that the like effects should proceed from it. Here, by the way, we may see, that those mothers, (if a forced necessity compell not) who bring forth and bear [...] children; yet haue no care to nurse them, are to be blamed for so doing; in that they differ from Gods manner of proceeding. And in the last place, if faith had not like effects in all Gods chil­dren,Reas. 4. then could they not attaine to one and the same ends; as iustification, sanctification, saluation, &c. And so should it be in vaine, the Lord failing, and man too, of their chiefe scope and purpose. Hath not God made euery eie to see? and hand to worke? and shall we then iudge, that faith shall not act, but be idle? away with that.

From this point, we may learne, how to iudge of the faith in our times, which so many boast of: they cry, haueƲse 1. not we faith? Doe not wee beleeue aswell, as the best? but where be the fruits of faith vnfeigned? hast thou an hum­ble and purging heart? dost thou call vpon God at al times, tary his leasure, and rely vpon his promise? art thou bold and resolute for good causes? canst thou resist Sathan? cleaue to God, and shunne the appearances of euill? will neither pouerty ouerpresse thee, by despaire; or prosperi­tie, by presumption? Why, its well, and we beleeue, that Faith is to be found in thee: but if not, thou hast it not roo­ted in thee. For the tree is knowne by the fruit. Will not the flower smell? the candle giue light? and the fire heate? and shall true faith be without her effects? boast not too much, lest thou deceiue thy selfe, taking the shadow for the body; and that which is not, for that which should be.

And this doctrine is of great comfort for them, that often call the truth of faith into question. But hast thou the trueVse 2. signes of it? then thou hast it. What if it worke not so mightily as in others? will it follow that thou art without it? suppose thou wert carried to the toppe of some high [Page 151] tower, and casting thine eye vpon seuerall chimneyes, of the which number thine is one, and all smoking; wouldst thou not conclude, that fire in is thine house, aswell as in thy neighbours? there is the like effects; therfore the same cause of certaine. When men, in heart and life, are like the God­ly, let them be assured they haue the same faith. It may differ in some degree: yet, the quantity greater or lesser, al­ters not the kind of it. Leauen is leauen, though neuer so litle; and, if the meale bee seasoned, it is to be found in the lumpe.

This must teach vs to take heed, how we rashly censure o­thers;Vse 3. for in so doing, wee may bee blame worthy. Let a poore Christian cry out, that hee is tempted of Sathan, troubled with doubting, and call his estate into question, the which is vsuall in the Lords children, shall we not haue some that will tell it in Gath, that such are haunted of the Deuill, brought to despaire, and not of the number of the faithfull? but these grieue the holy Ghost, wound their own flesh, or rather declare euidently, that they are strangers from the life of God.

Let the Magistrate, with Moses, represse impiety, suffer not the offender to goe with out penalty; and if he be resolute to advance religion, how many will be ready to tell, that he takes too much vpon him? If the zealous Preacher, with Iohn, put the axe to the roote of the tree, lash the con­science, and speake with power, what exclamations will fly, like vncoucht fire workes? this man is without mercy, damnes vs all; and sends our soules to hell, afore our bodies be cold. When men pray in their families, search the Scrip­tures, sing Psalmes, Catechize their children, and frequent the house of God; shall not such be counted Puritanes, nick­named Precisians? And yet doe but looke into Gods booke, and tell me, if all the faithfull haue not done these things? and the profane, as branded to destruction, omit­ted them? but these grunting Swine are neuer satisfied: such Dogs will vomit vp their filth; and every Kyte of that nest, cast vp his stinking gorge. And what wonder ist? for cor­ruption [Page 152] will follow his kind, and like grace, produce the contrary effects to her from opposite principles. For Christ was counted a wine-bibber; Iohn reputed to haue a Deuill; the faithfull to be full of new wine; & the same censure, must and shall accompany the members, and cleaue to the succes­sors. Yet let vs take heed, lest falling into the same sinne, we one day partake not of the same punishment, or the like.

In the last place, let vs all proue our selues, whether we beƲse 4. in the faith or not: for by this point rightly applyed we may doe it. Thou saiest thou hast faith; but hast thou the effects that follow it? Dost thou beare like fruit, and bring forth good workes, as did thy faithfull forefathers? And for our better triall, haue we an eye to such as haue beene before vs, and haue exercised the same vocation with vs; and then if our actions be proportionable to theirs, wee haue the same faith vnfeigned.

Art thou a Magistrate? and dost thou desire to take aWho haue faith vnfeig­ned. true triall of thy faith? then compare thy proceedings with some one of that condition, who in the booke of God, hath beene reputed faithfull. And thou maist consider to this purpose, Nehemiah, and take a view, whether thine actions paralell his. What inquirie dost thou make to know the Churches state? what care hast thou to reforme things that be out of order? how dost thou pity the oppressed; build vp the decayed wals of Ierusalem? pull downe the high places? and giue charge, for the Sabboths-strict-sancti­fication?

Hath the Lord called thee, to practice that great art of soule sauing? and is thy care, so to preach and practise, as that thou maist saue thine owne soule, and them that de­pend vpon thee? and dost thou yearne, for the gathering together the scattered Saints? to build vp the body of Christ? and wish, (might it stand with Gods pleasure) that all other with thy selfe, were in the path, that leadeth to heauen?

Is thy estate to gouerne a family? How then be thy ser­uants and children trained vp in the knowledge of God? [Page 153] What care hast thou, to haue a little Church in thine house? and morning and euening to offer vp a daily sacrifice? In a word, in whatsoeuer calling thou art cast, is thy choicest care, to glorifie thy God, to worke out thy saluation, and to draw others with thee to eternall glorie? then be of good courage, comfort thine heart; for thy faith is vnfeigned, and shall assuredly saue thee. But if these things be omitted, and the contrarie committed; what should I more say, ex­cept I should dissemble, but that thou art a cursed Ieroboam a wretched Alexander, a profaine Esaw, and sonne of perditi­on? be not deceiued; for if faith haue not its perfect worke in thee, and good fruits proceed not from thee, thou art no graffe in Christs stocke; but a wild Oliue, whose end is neere to cursing and burning. Why? wilt thou not try thy faith by its effects, if it be sound, seeing this is a sure rule, & will not, cannot deceiue thee? looke thy face in this Glasse, weigh thy estate in this ballance, and measure thy faith by this rule: for it is the onely way, and I cannot giue thee a better.

And from these words, it may also be collected, that,

The approbation of Gods people is not to be despised, but much Doct. 10. respected.

Its good to be well reported of, by the faithfull: for Pauls speech tends much to their prayse: Nehem. 7. 3. 1 Kin. 18. 3. Gal. 1. vlt.

For the faithfull haue the best iudgements, in spirituallReas. 1. things; and the least subiect to be deceiued.

They shall iudge the world: and is not their testimonieReas. 2. of great estimation, who are so honoured? 1 Cor. 6. Be­gining.

Againe, a good name is a great thing: especially, when itReas. 3. proceeds from the best people. Mat. 16. 15.

And finally, whom they giue good report of, they willReas. 4. bee sure to pray for: and what can bee better? Phil. 1. 5.

Such then vndergoe reproofe, as neuer regard the good re­portVse 1. of Gods people. There be many, who had rather haue [Page 154] the applause and prayse of the Gallants, and good fellowes of these dayes. But doth this make for their reputation? can this yeelde them any ground of true and sound conso­lation? will; they haue it, glory in it, but a miserable thing is it. For its true honour, to be honoured of the righteous. Therfore Paul litle regarded to be iudged of the world.

In the next place, this must teach them that are well re­portedƲse 2. of, by the faithfull, to esteeme it a fauour; and not slightly to respect it: for of a truth, it will comfort the hart, encourage to good, and strengthen the weake faith, to bee well respected of the Saints: and the contrarie, cannot, but wound and grieue the vpright in hart. I Kin. 18. 9.

And let all men learne, so to shew forth the fruits of faith,Vse 3. that they may haue with these people, the like commenda­tion. Set vp the ordinances of God in your families, castHow a good report may begot. out the profaine person, relieue the poore Saints; and en­tertaine the men of God. For, for such things sake, is the approbation of Gods people acquired; and if you doe these things, who will, or can speake euill of you? if men doe; yet you are blessed in that you are euill reported of, for good things, falsly. Mat. 5. 11.

Furthermore, we gather this doctrine also, that,

The infidelitie of the Father preuents not faith in the chil­dren. Doct. 10. For if it had, Eunice, and Timothie, and many moe, should neuer haue beene found faithfull. 1 Kin. 14. 13. 1 Cor. 7. 14.

Because there is nothing that precedes the Lords electi­on,Reas. 1. or that could moue him to shew mercie; but according to his owne good pleasure, he chooseth, calleth, iustifieth, and sanctifieth.

Then this would follow, that all the seede of vnbeleeuersReas. 2. should perish; which were a bloody, and a most vnmerci­full assertion, and not to bee once named among Chri­stians.

This may make much, for the comfort of such wiues, asVse 1. be vnequally yoked, seeing, its no preiudice to the saluation of their children. Were it for the possession of an earthly [Page 155] inheritance, then this priuiledge, would be highly respec­ted.

But some may say, how may I know, that my husband isQuest. 1. faithlesse, and profane?

1. When a man delights more in the strange woman, than in his yoke-fellow. 2. When he prouides not things neces­sarie for the wiues maintenance. 3. That will not beare with her infirmities; but vpbraid her. 4. Who doth not teach her the wayes of Godlines. 5. Which makes her a seruant, rather than his companion. 6. That will not pray with her, and for her. Eph. 5. 28. 1 Cor. 14. 35. 1 Pet. 3. 7.

In the second place, this serueth to instruct vs, for theƲse 2. answering one of Sathans temptations; who often will a buse the Scripture, suggesting, to trouble the weake chri­stian, that his Parents were profane; and therefore they haue no part of the promise; but this is an old lying shift, therefore credit it not.

And might not all of vs learne to prayse God for this, andVse 3. to imitate him in so doing? why should man be more cruel, than his maker?

More-ouer, where Paul makes relation of faiths habita­tion, in the Grandmother, mother, and her sonne; yet omits all other priviledges, as kinred lands, possessions; we note, that,

Succession of faith is the best succession. Doct. 11.

The others may be praised, but this surmonts them all. 1 Chro. 4. 9. Rom. 16. 7.

For this will bring vs to a kingdome, that cannot be sha­ken,Reas. 1. but eternall in the heauens.

Againe, all others be for this, and subordinate vnto it,Reas. 2. they be hand mards, this the mistris.

This condemnes some in these times, who neuer onceƲse 1. minde this great priuiledge, and prerogatiue. If they may succeed their progenitors, in lands, and liuings, offices and reuenues, the other is not regarded, to be of the houshold of faith is altogether forgotten; but when death comes, the worth of it, will be vnderstood, and the vanity of the other made manifest.

The poore faithfull person, may from this point, drawVse 2. water that will refresh him, in the heate of afflictions; and such hony and oyle, which will make his face shine, and heart merry, in the pangs of greatest miserie. For what will it auaile, to haue beene of the race of Kings, of Nobles, or successor to the mightiest Monarch, and want this other? and what can meannesse of birth, weaknesse of estate, or poore alliance depriue thee of, so thou haue faith?

Let vs all be taught from hence, to bee forward to be ofVse 3. Gods family, and to succeed our forefathers in the faith. What is a Scepter, a Crowne, a kingdome; to this? Had it not beene better for Ieroboam, or Rehoboam, to haue succee­ded their fathers in faith, than the princely throne? but men will neuer be wise, to see wherein true noblenesse of des­cent consisteth. Art thou a Cobler? a drawer of water? a tankard-bearer? yet hast thou faith? then thou hast Abraham to thy father, and shalt one daie, inherit heauen with him. Or wouldest thou be blessed for eternitie? then striue to be a branch in this stocke, and a point in this line; then shalt thou reigne in white robes, when the flesh of kings shall bee rent in pieces; and take possession of the holy habitation, when Princes, who wanted faith, shall neuer see the face of God. And here I must put thee in remembrance, that faith comes not by generation, but regeneration: neither, (as the Papists would gather from this place) is it sufficient to beEzek. 20. of our ancestors religion; except they had beene sound in the faith, for the attaining of this, for euer blessed succession: But we must succeed those in doctrine, in renouation, and faith, who haue trod these steppes before vs. Yet wee deny not, but 4. sorts might, in the former dayes of Popery be sa­ued. 1. Infants, that actually had neither done good or evill in their own persons. 2. They that were aged & opposed Po­perie,Who might be saued in the time of poperie. of which number, some of our ancestors might be 3. They that erred not in grosse points of Popery, and 4. That liued, yet at death, renounced their former doctrine, & dyed not Papists: besides that knowledge; that would saue them, will not saue vs, we liuing in a more blessed time, than they.

I could yet collect moe vsefull instructions, both from the verse in generall and the words in particular, as, that

Where we see signes of goodnes, we are to iudge the best.

When we giue others instruction, we are first to possesse them, with the perswasion of our affection.

For, then they will take it in good part; and our words wil haue the deeper impression. But I passe to the next verse.

VERS. 6. Wherefore I put thee in remembrance, that thou stirre vp, the gift of God, that is in thee, by the putting on of my hands.

THese words may indifferently be handled asThe logicall resolution. they haue dependance on the former, or suc­ceeding verse; but how euer, the particulars are these▪ 1. Paul puts Timothy in minde of a dutie. 2. mention is made what it is, viz. to stirre vp. 3. What must be exuscitated, the gift in him. 4. How hee came by it; the principall meanes is God: the instrumentall, the imposition of hands. 5. The cause why it is to be stirred vp, is laid downe in the first word, Wherefore.

Wherefore.] this is a word of relation; and when it is vsed,The Theolo­gicall exposi­tion. it doth denotate (for the most part) a reason, of the thing done, or to be perfected.

I put thee in remembrance.] That is, by writing I doe de­clare vnto thee thy dutie, and bring it to thy minde.

That thou stirre vp.] This is a metaphor borrowed from [...] fire; as when sparkes be vnder the ashes, or the flame begins to be quenched, then there is neede to keepe it burning and from being extinguished; and so it is in respect of the gifts of grace in vs.

The gift of God] By gift may be vnderstood, his office; or the graces of the spirit common to all Christians; or parti­cularly, faith; mentioned in the former verse. We may be assured of this, that Paul would haue his son to be diligent [Page 158] in his calling; and that could not be, except he stirred vp the speciall graces, aswell as the common gifts of his parti­cular vocation. For as a peece furnished with shot, yet wan­ting powder, will neuer discharge it selfe of it; so if the sa­uing gifts of God stirre not, they ordinarie lye stil. This gift is further amplified by the author of it, God; and in it are two things. One is, the thing giuen; the other, the freedome of it. For gifts must be free.

Which is in thee, by the putting on of my hands.] This Cere­monie of laying on of hands, hath beene vsed of Parents in blessing their children, Gen. 48. 14. In sacrifice, Leuit. 1. 4. In healing of diseases, Acts 28. 8. In conferring the excellent gift of the holy Ghost, Acts 8. 17. And in making of Ministers; to which time these words haue reference. 1 Tim. 4. 14. Where Paul sayth, this gift was in him by laying on of hands, wee must avoyde the Papists grosse glosse on this place; who hold, that ordination, or (to vse their phrase) holy orders, confer grace: for this action was accompanied also with prayer; and the conferring of grace, by the hands of the Apostle, was extraordinarie and continued but for a time.

My sonne Timotheus, I being so well perswaded, that The Meta­phrase. thy Grandmother, and thy mother were indued with faith vnfeigned, and also assured, that now it dwelleth in thee, am therefore the more willing to put thee in minde, that thou suffer not the gifts of God to decay or to be idle, nei­ther neglect the calling wherein thou wast established, by the putting on of my hands; but that thou preach and practise, as becommeth thee, who had so excellent parents, such a good testimonie, and so lawfull a call: all which be great encouragements to these duties.

Therefore.] Let this word haue reference to Timotheus hisDoctrines deduced. Grandmother and mother (as though Paul would incou­rage him from their fidelitie, and brings them as a Patterne [Page 159] to be imitated; then this will follow, that,

Children are to tread in the steps of their religious Parents.

They must haue an eye to their Godly waies, holy courses,Doct. 1. and walke in them; but if they be crooked, then must they avoyd them, shunne them: Dan. 2. 23. Ezek. 20. 16. 1 Pet. 1. 18.

For it will reioyce the hearts of religious Parents, and in­duceReas. 1. them to blesse God. Why did David mourne so bit­terly for his sonne Absalom? certainly, one cause was, he er­red from his Parents holy pathes; liuing a yong traitor, and dying an impenitent sinner.

Againe, if children imitate their Godly forefathers, itsReas. 2. both commendable, and profitable; for they may expect the same recompence of reward from God, in life, death, and in the great and last day, else not.

This may make for the shame and confusion of some inƲse 1. our dayes, who wander (as birds from their nests) from the wayes of their faithfull forefathers. Can these expect the blessing promised to their holy Parents? may they not looke for a curse rather?

You therefore that be sonnes and daughters, cast yourVse 2. eyes on their pathes; and if they bee good, tread in their steps; if bad, turne the contrarie way. The Romanists are are head-strong in thus doing; yet runne the broad way. Let vs then, whose Parents professe the truth, be as resolute in imitation of their truly religious courses.

I put thee in remembrance.] Timotheus an excellent man must be remembred, and prouoked to discharge his func­tion faithfully; whence we note, that,

Good men stand in neede of a memento. Doct. 2.

The best must be prouoked, pricked in and to religious duties: if not Paul here, and his brethren else where, might haue spared their paines. 2 Pet. 1. 13. and 3. 1. Ezek. 33. 7. Acts 20. 28. Coll. 4. 17.

For are not the best forgetfull, vnmindfull of what theReas. 1. Lord requireth of them? how often doe the actions, to be performed by vs in our callings, slippe out of our minds?

And are we not dull and slow to good duties, though weReas. 2. haue them in remembrance? the best haue more need of a spurre, than a bridle.

Doth not Sathan also striue to steale away the heart, andReas. 3. allure the mind to fixe and exercise it selfe on vnnecessarie obiects?

What if a man be willing to worke, is this any let? doth itReas. 4. not rather helpe than hinder, as the wind doth the ship to make speedier passage, notwithstanding it hath alreadie the tyde?

They are reproued, who neglect this dutie, or that scorneƲse 1. to be prouoked. Some men are like kicking iades, that fling out when they are spurred, rather than amend their speed; or not vnlike to the ouercharged cannons, that when the match is put to them, either burst or recoyle, and so indan­ger the Gunner.

But let vs practise the contrarie, putting the best in mindeVse 2. of theirs; and be contented to heare of our owne duties. I know the best haue neede of it, and would be saued; why then should they not willingly vndergoe a remembrance, and indure a memorandum? we count it a favour to bee a­waked out of sleepe; and shall we fret to be stirred vp from sinne?

That thou stir vp the gift of God that is in thee] From this metaphor, we collect, that

The graces of Gods spirit are of a fierie qualitie. Doct. 3.

Was not the Prophets lippes toucht with a cole from Gods altar? did not fiery tongues sit on Christs Disciples? are not the faithfull Baptized with the holy Ghost and with fire? and all of vs forbidden to quench the spirit? Isa. 6. 6. Acts 2. 3. Mat. 3. 11. 1 Thes. 5. 19.

For grace doth enlighten the eye of the minde, as fire dothReas. 1. the eye of the body. What is vrim, but fire? and Paul saw a light when he was conuerted; so did the Gentiles, so doe all Christians. For grace is fire; and fire giues light.

Againe, grace will heate like fire, and make the Godly toReas. 2. burne in the spirit: the more fire, the more heat, and [Page 161] the more grace, the more zeale.

Thirdly, fire giues life and motion; so doth grace andReas. 3. faith. When the sunne is in his Apogy, or farthest from vs, are not the creatures in a kind of death? but being in his Perigy and neere vnto vs, doe they not reviue and spring? so when grace comes, life comes; if it be absent, death is present.

Fourthly, As fire doth congregate things homogeneall,Reas. 4. but segregate heterogeneall; so doth faith and grace. It will dissolue things of diuerse natures, but vnite the other. Grace will cast out the sinner, but receiue the Saint; yea make diuisions in a mans owne house, and yet cause vnion with Gentile, Barbarian, Sythian.

Fiftly, fire will convert other things into it selfe, as we seeReas. 5. by a stone cast into it; or make them burst in pieces, and fly about the house; so let the profane dwell among the faithfull, hee will either be conuerted or expelled out of dores.

Sixtly, the nature of fire is to goe vpward, and to carry o­therReas. 6. matter with it, and this is the reason that when water boyleth, it flieth out of the pot. For the fire being vnited with it, would carry it vpward; but being not able, it fals downeward; so grace will ascend on high, pierce the verie heauens, and indeuours to draw others also: though some­time it fals out with it as with the fire. For meeting with a cold subiect, it loseth its labour, and cooleth it selfe for a season.

Seuenthly, fire is the most actiue of all other elements,Reas. 7. hauing much forme but litle matter; and so is grace. For where it is, it will be working, not idle.

Finally, fire comes downe by accident, through the mo­tionReas. 8. of the sunne, thats placed in it; and were it not for the Sonne of righteousnesse, grace would neuer descend from on high, into this low region.

This informes the carnall man why hee is cold in goodƲse. 1. duties, and others hot.: why he is vnwilling to worke, and others so forward in the greatest opposition: why? can a man carrie fire, and not giue light? colaes, and not be bur­ned? [Page 162] aske the Sunne, why hee shineth, and the fire why it heateth, and they will tell thee, its their nature to doe so: and so is it the nature of grace to shine like a starre in a darke night amongst the wicked, and be hottest in the grea­test frost of persecution; and to strike the highest tower in pieces, aswell as deuoure the dryest stubble.

And here we must all learne a double lesson. First, to getƲse 2. this fire; and next, to keepe it from quenching. This is that one thing necessarie; and how should we reioyce, if it be al­ready kindled? For without it, we are blinde, corrupt, cold, yea starke dead. We must make our harts, the hearth to vp­hold it, and our hands, the tongues to build it; it must lodge with vs daily, send out a flame from vs, and our lampes must be continually burning; then shall we glorifie our God, giue light to others, walke safely, as walled about with a de­fence of fire, in this Pilgrimage; and the Lord, at length, shall send vs fierie Chariots to carrie vs to heauen, where our lampes shall burne day and night; and shine, as the Sunne in the cleare firmament, for euer and euer. One sparke of this is more worth, than all the balme in Gilead: This is that true fire that commeth from aboue; which boyleth, rosteth and seasoneth all our sacrifices, and makes them acceptable & vs also, vnto God: for without this fire, we cannot escape eternall burning. What haue I said? yes I haue said, that, where this fire is not kindled, that person cannot be saued.

Stirre vp the gift.] Note further hence, that,

The gifts of God are to bestirred vp within vs. Doct. 4.

We may not permit them to lie vnder the ashes; and e­uer to be smoking, neuer burning. Did not father Isaac call for sauorie meate, before he would blesse his sonnes? and the Pro­phet, a Minstrell, before he would Prophesie? David would cry, Awake my soule, why art thou so cast downe within me? and Christ, when he lifted vp his eies towards heauen, might hee not intend the same thing? Gen. 27. 7. 2 King. 3. 15. Psal. 42. 5. Ioh 17. 1.

For if they be not, will they not perish? haue you notReas. 1. heard, that they are of a fierie qualitie? and therefore sub­iect, [Page 163] without stirring, blowing, to decay and be extingui­shed?

And in so doing, shall we not send forth the more light?Reas. 2. giue the greater heat? want of this causeth darknes, cold­nesse, in our conversation.

Here the idle seruant is reproued, who wrappeth hisVse 1. Talent in a Napkin, couereth this fire in the ashes, and neuer vseth the bellowes to blow it vp, and kindle it; and yet those will stirre vp lust, enuie, and all the bundle of corrup­tion, that is within them to the vttermost. What prouoking is there to strife and debate, carrowsing, and all maner of vn­cleannesse? but this is to set wild fire a burning, and to kindle a flame that will deuour to destruction, and eate vp all our increase. This fire needs no fewel, this coale wants no blowing; for of its owne nature it wil burne to the bottome of Hell. O that these knew what a cooler the Lord hath pre­pared for them? Let our Sodomites burne in lust; fire and brim­stone will consume them.

Well, let vs take warning, by their warning, and practiseVse 2. this point so necessarie; and that this fire may neuer dye, but flame, and ascend continually, wee must: first auoyd what may quench it, and secondly vse the helpes that will inkin­dle it.

The things that put out the fire of the spirit in vs, areWhat quen­cheth the grace of God in vs.

1. Euill cogitations; as smoke weakneth the eye, cold frosts nippe the tender budde, and stinking smels damp and dull the purest spirits; so doe bad thoughts disturb, impo­uerish, and enfeeble the gifts of God that be in vs.

2. Corrupt speech; that troubleth the fountaine, and stop­peth the spirits spring: it shakes the yong plants of grace, as the boisterous windes doe the late graffed sions: this will cause the new man to dye before his time, and the best fruits he beareth to become blasted.

3. Wicked workes; they rase the foundation; and like the Boare of the wood roote vp all: when these breake forth in­to action, then fals grace suddenly into a consumption: for they doe not onely wither the branches, and change the [Page 164] complexion; but also kill the body, deuoure the iuice of life and destroy the constitution.

4. Leud companie: This doth presse downe, and keepe vn­der the gifts of God, that they cannot shoot vp and spring; as water to fire, greene wood to dry, this quencheth all; one graine of this leauen leaueneth the whole Lump. Let the Isra­lites liue among the Aegiptians, though they hate the men, yet they will learne their manners; and Peter will grow cold, if hee warme his fingers at Caiaphas his fire.

5. The prosperitie of the wicked: that will buffet the soule, wound the verie spirit, and make grace to looke pale and wanne: how haue the faithfull fainted to see this? and the strongest foote of faith reeled, staggered? this mudde hath made the men of God almost to turne out of the way. Psal. 73.

6. And finally, the pampering of the flesh: it will impouerish the Spirit, and make it looke lanke, and leane: if the one be pampered, the other will be starued. When one of these buckets is ascending, the other is descending. Paul knew [...]t well, therefore would beate downe his body, and keepe it in subiection. These be the greatest impediments that hinder the gifts of grace from stirring, growing.

Thus hauing remoued the quench-coale from oppressing1 Cor. 9. vlt. the fire of the spirit, like an ouer-laded beast eased of his burden, we will adde some incentines to blow and stirre it vp, that it may kindle, flame, and ascend; and they be either publike, or priuate.

1. Goe not, my friend, from Ierusalem to Iericho, where,Helpes to stir vp grace in vs. though the situation is good, the waters are nought; but plant thy selfe vnder a powerfull ministerie, and then, diligently attend to the word. When Paul had said, quench not the spirit, hee addes immediately, despise not Prophecyings: Preaching will1 Thes. 5. 19. like a mightie wind, cause this spirituall fire to kindle and burne within vs.

2. The sacraments: The one puts vs in minde of our pro­mise, the other of the comming of our Lord in glorie. Will not the least token from a friend cause our hearts to leape within vs? Did not the babe spring in his mothers wombe, [Page 165] when the mother of Christ came neere him? and shall not grace bestirred vpin consideration that he is at the verie dores?

3. Good companions: Saul will Prophecie among the prophets; and the greenest wood burne, being bound with the dry: one coale will kindle many, and diuerse litle brands set one another on burning: when Silas came to Paul, did he not burne in spirit?

4. Diligence in our particular callings. This will constraine vs to stirre vp the grace that is in vs; for the actions thereof are like so many instruments, without which wee cannot set this fire a working; and through idlenesse, doe not our gifts lye dead, rust, and canker?

5. Singing of Psalmes. When we ioyne with others in this action, how will grace flame within vs? euery word will lift vp the minde and each period leaue a sweete relish behind it, that will glad the spirit. Loue-songs doe noe more in­flame lust, than the song of songs will grace in the hart.

6. Lastly, admonition; it will worke wonderfully, if it bee performed with circumstance, and in season. Its like oyle, that makes the face shining and glorious; or the morning dew, that waters the tender plants. Where this fals, grace wil sprout and flourish.

The priuate helpes are.

1. Reading, either the scriptures, or other holy writings: This being done in a corner, will refresh the spirit. Its like foode to the fainting Passenger.

2. Meditation; he that sits long by the fire shall haue his body to grow hot, and his cold spirits to become actiue, nimble. Let this be done thorowly, and it will make grace to stretch it selfe beyond its ordinary wont, and the Christi­an to be rapt out of himselfe. He that viewes the sunne will soone cast downe his head; so hee that thinkes seriously of the sonne of God, will cry, I haue ioy enough.

3. Praier; who euer in his secret chamber went to God by praier, but hee was rauisht in minde, and in the strength of that action, spent all that day without wearines? God giueth the greatest gifts in secret; and, like man, reueileth himselfe a [...] [Page 168] not such a one possesse the place of one thats lawfully sent, and called of God and man? and make the ground of the Church barren?

Let them then who assume to themselues this office of dig­nitie,Ʋse 1. take heed what they doe. The person ordinated must be of good report, well qualified? For, otherwise it may and will be the very bane and pestilence of the Church, when men vnfit, not furnished with convenient gifts, are ordina­ted, inducted. What saith our Lord? If the blind lead the blinde, doe not both fall into the ditch? Mat. 15. 14.

This also, from the rule of relation, must teach them whoVse 2. enterprize this high calling, to be carefull to enter in an holy manner; at Gods doore, not the deuills window. Such can neither expect the protection or blessing of God. They sit, like a man on the toppe of a mast, the least gust makes them subiect to drowning. Some assume this place, as a theefe, an vntamed horse, backe him with much a doe, ride him in a sweat, and come downe with a mischiefe. It may be iustly said to such, friend how camest thou in hither? who sent thee, or requireth this at thine hands?

Whereas Timotheus his gifts were increased, by prayer, Prophecy, and imposition of hands, wee may conclude, that,

The ordinances of God are not without profit, if rightly practi­sed. Doct. 7.

Who euer vsed any in an holy manner, but preuailed for a blessing? Was not the plague stayed, when Aaron tooke a censer, put fire thereon from the altar, and incense according to Moses command? and did not the blood of the Paschall Lamble, stay the Angel which destroyed the Aegiptians, from touching the Israelites? When was preaching or praier vaine in the Lord, if duly performed? Numb. 16. 8. Exod. 12. 23. 2 Sam. 24. 16. Acts 2. 41. and 4. 31. and 16. 14. Ia. 5. 16. 2. Chro. 30. 20. Isa. 38. 5.

For hath not each ordinance a special promise? Aske and Reas. 1. ye shall haue, Seeke and ye shall finde, Knocke and it shall be opened vnto you. And shall wee thinke, that, the condition on our [Page 169] part performed, the Lord will faile on his word? Let not such a thought once creepe into our minde. Mat. 7. 7.

What if our best actions be imperfect? is not the sinneReas. 2. remoued by the blood of Christ Iesus? shall he not present them to his father without spot, without rinckle? When our Lord hath corrected our errours, cut off the superfluitie, supplied the defects of our doings, then shall they appeare good before God, and receiue a recompence of reward. Rev. 8. 3.

Away then with that old, and (no lesse) profane com­plaint,Vse 1. Isa. 58. 3. We haue fasted and thou seest not, afflicted our soules and thou regardest not; and what profit is there in seruing Iob 21. 15. the almightie? Was not Ahabs humiliation rewarded? Iehues zeale commended? and in some sort recompenced? Yet were they not Hypocrites? reprobates? Their word was the Lord of hosts, but their proper scope the praise of men, the safetie of themselues, not the glory of God, rather their proiects were an earthly kingdome: Shall wee thinke then, that sinceritie in Gods service is without reward? that his ordinances are not, being in an holy manner performed, profitable euery way to his faithfull servants?

What stronger motiue can be in the world to induce menƲse 2. to be frequent in good duties, than this consideration? Humble thy selfe, the Lord shall lift thee vp. Preach, the Saints shal then be gathered, the body of Christ edified. Fast and pray, and thou shalt prosper. Commune with the best of Gods seruants, bee a companion to them that feare him. Come often to the Lords table, and corruption shall wither, dye; the fruite of the Spirit grow, flourish, and waxe strong within thee. For, is not the promise of God true? doth not his word stand for euer? and are not our imperfect actions, perfected by the Lord Iesus? Wee seeke and doe not finde, be­cause Iam. 4. 3. wee seeke and aske amisse. Let me exhort thee to preach and pray, read and heare, propound and resolue profitable questions; and then if thy labours be in vaine, count me a false Prophet, curse me at thy death. Who euer did sow good feed in its season, but had a rich and plentifull croppe at [Page 170] haruest? If Peter cast in his nette at his masters command, though in former time he hath laboured hard and caught no­thing; yet at the last, he shall encompasse many great fishes, hale them to land, and be sufficiently recompenced, satisfied. Its not a trade, but the well vsing of it; not a farme, but the well husbandry of it, that will enrich the one and the other. Wherfore, be stedfast, immoueable, and abundant in the worke of 1 Cor. 15. vlt. the Lord, knowing that your labour is not in vaine in the Lord.

What? did Paul and the people fast, pray, and lay on hands, without obseruing the effect of their actions? No, he, and they saw, how the gifts of Timotheus were augmen­ted, increased: in so doing; whence it will follow, that,

In the vse of Gods ordinances we are to obserue, how hee dealeth Doct. 8. with vs.

Haue not the Prophets, Apostles, and all the Lords peo­ple done thus? Should we make a collection of each parti­cular, wee should be exceeding large. When they did offer sacrifice, did they not obserue the successe? Fast and pray, what effects did follow? reade and preach, how people were conuerted, comforted, or hardened? In administra­tion of the Sacraments, that, Many were sicke, and weake, and slept, others healed, reioiced, and receiued the holy Ghost? Gen. 4. 3. and 10. 20. 21. Nehem. 9. 9. &c. Psal. 106. 23. and 107. 6. &c. Mat. 7. 28. Acts 4. 31. and 28. 23. 24. 29. 2 Chro. 30. 20. &c. 2 Kin. 22. 19. Io. 13. 27. 1 Cor. 11. 30.

For, in so doing we come to haue an experimentall know­ledgeReas. 1. of the truth and fidelity of Gods promises, than the which nothing is better. If any man will doe his will, hee may be assured, that the doctrine we deliuer is not sensuall, earth­ly, Ioh. 7. 17. Iam 3. 17. or diuellish; but pure, peaceable, good and profitable. For, all the Lord speaketh shall come to passe. Iosh. 21. 45.

And will it not yeeld matter of thankesgiuing? Why are we so barren in blessing of God? haue our mouths so emptyReas. 2. of his praises? doe not continually sing songs of grateful­nesse? Is it not the neglect of this obseruation? Could we with the Prophet, register the many mercies wee receiue in the vse of Gods ordinances, we should crie as he did: What [Page 171] shall I render to the Lord for all his benefits? Psal. 1 16. 12.

Would it not also constraine vs to be more frequent inReas. 3. good duties? prouoke and pricke vs forward to preach and pray? will not men spend much time without wearinesse in that calling, that affordeth great commoditie with con­stancie?

Who euer casteth off a profitable art? or waxeth dull in doing that, which his owne experience makes sure, hath re­compence of reward?

Suppose we found no fruit in thus doing, but all our acti­onsReas. 4. of this kind were blasted. Yet would it not cause vs to looke out the cause, why God with-holdeth a blessing? Should we not finde some Babilonish garment in our tent? some Ionah a sleepe in the shippe? one sinne or other, that hinders the good successe of our spirituall indeuours, and were not this worthy of our paines?

Hence comes to be reproued many a person, who thoughVse 1. they performe holy duties, yet neuer haue eye to the euent. Are not these worse than Cain? For, he obserued the suc­cesse of his sacrifice. Or Balaam? Did not hee perceiue how the Lord answered him? Doe wee not read that hypocrites marked, what fruit they reaped in fasting and afflicting them­selues? Isay 58 3. Are not Christians then blame worthie who come short of such in this thing? True it is, that in nothing the best faile more, than in not ioyning watchfullnesse in the vse of Gods ordinances. Want of this one thing breedeth doubting, staggering in the promises, with-holdeth matter of thankfulnesse, causeth slownesse, dulnesse in good duties; and keepeth sinne close, from being reuealed, discouered.

What shal we then do? Why? we must imitate men in otherVse 2. vocations, recreatious. When the husbandman hath cast good seede into his soile, will hee not haue an eye to its rooting, sprowting, & growing? Who planteth or grafteth, but obserueth how the tender blades budde, shoot forth, and spread themselues? will not the fisherman, hauing cast in his net or angle, into the riuer, expect whether any fish be catcht by the gill, or intangled in the meshes? What fow­ler [Page 172] spreadeth pantels, setteth his ginne, dischargeth his piece, but will haunt the spring, view the scrap, and looke with a stretched out necke, to see if any bird be caught fast, insnarred, or wounded? Shall Physitians giue pils, admini­ster potions, and grow carelesse how their Physicke workes? Learne then by their examples, what successe accompanieth the Lords ordinances, Preacher, people. Sow the seede of the word, in season, out of season, and marke, which doth pros­per▪ 2 Tim. 4. 2. Eccles. 11. 6. this or that. In thus doing, peraduenture thou maist finde some person strucke with the shot▪ of the word, who like a wounded Pigeon, will single himselfe from his for­mer companions, fall in some obseure corner of a field, spread the wings of his armes▪ and with a drouping consci­ence, call and cry to God for mercie, for pardon. Pray, and watch what the Lord will say vnto thee. Reade, and heare, and take notice how thy heart waxeth hot, corruption is cooled, and grace kindled. Yea, in all holy actions, looke to the successe; and experience will let thee see, that, as the shadow followeth the body, the blessing of God doth accō ­panie his ordinances. Aboue all things, thinke thou on this; so shall thy faith grow strong in the promises of God; thou shalt find them a sure word that neuer faileth. Also thou maist haue matter of prayse to God-ward, and tell thy bre­thren, what he hath done for thy soule. And how will this ex­perimentalPsal. 66. 16. knowledge encourage thee to preach, pray, read, heare, and neuer grow wearie in wel-doing? At the least, or (if I may so say), at the worst, this benefit will accrue, how that there is some sinne in vs not repented of, one corrupti­on or other not mortified, or iust circumstance in Gods ser­vice omitted, which causeth our indeuours not to prosper, our best fruite to be blasted.

From the words diuersly considered, might many more doctrines be collected; as that,

1. There may be increase of grace in the best Christian.

For Timotheus was an excellent man before this time; and were not his gifts now augmented?

2. That a Minister hath neede of more grace than a common Christian.

This is the reason his gifts were increased.

3. That the more worthie calling God sets vs in, the greater portion of his spirit will he powre vpon vs.

He did so by Timotheus.

4. That preachers may (aboue others) depend vpon God for a blessing.

For, are they not consecrated with great care and solem­nity? enriched with extraordinarie gifts and graces? Think on this, O ye men of God, and in contempt of the world, let the honour of your calling, and hope of good successe in the faithfull execution, comfort your soules, and breed an vndaunted resolution in you.

VERS. 7. For God hath not giuen vs the Spirit of feare; but of power, and of loue, and of a sound mind.

THis verse may either be applied to the verseThe Logicall resolution. going before, or that which followeth; in the which is contained a Reason, why Timothy should stirre vp the gift of God in him, or not be ashamed of the Gospel. And thus the Ar­gument stands. Whosoeuer is freed from the spirit of feare, and is endued with the spirit of power, loue, and a sound minde, must stirre vp the gifts of God in him, be resolute in his calling, and not ashamed of the testimony of Christ the Lord: But thou my sonne, art free from the Spirit, &c. Therefore thou must stirre vp the gift of God, &c.

In the verse we may obserue two things. First, what the children of God haue not; viz. The Spirit of feare. Secondly, What they haue; viz. a threefold gift. 1. Power. 2. Loue. 3. A sound mind. The Author of all which, is said to be, God.

For God.] That is, God the Father, the first person in theThe Theolo­gicall exposi­tion. deity; though we exclude not the other: For as all the three [Page 174] persons consented to, and cooperated at mans Creation; so doe they at his Recreation. Gen. 1. 26.

Hath not giuen.] In a Gift, is 1. A giuer. 2. A thing giuen. 3. The freedome of the thing giuen. 4. An act by which it is giuen. And lastly, some person that is made partaker of the gift giuen.

Vs.] To me Paul, thee Timotheus; and (it may extend to) other grounded and strong Christians, vnder the Gospell.

The Spirit.] This word Spirit is sometimes tooke in a bad,Spirit taken in a bad sense. Math 8. Luk. 14. 1 Tim. 4. 1 King. 16. sometime a good sense. In a bad. 1. For Sathan 2. For a Ghost, that wandereth. 3. For false doctrine. Or. 4. For some evill motion, stirred vp by the Devill, or some other cause &c.

In a good sense. 1. For God in generall. 2. For the sub­sistencesSpirit, in a good sense. Ioh. 4. Esa 48. 1 Ioh 4. Gal. 5. 17. Eph. 3. Rom 8. Acts 23. 1 Thes. 5. in particular. 3. For the word of God. 4. For the worke of grace. 5. For the very act or motion, that procee­deth and floweth from the worke of the Spirit. And it is ap­plyed to the whole soule, and the faculties of it, with the na­turall, animall and vitall parts, the which we omit.

But in this place, it is to be vnderstood (I take it) both of the ill motions, that proceed from Sathan, and his cursed worke within vs: Or, the good motions of the Holy Ghost and his blessed worke, that is wrought within vs. For Sathan like the Spider, is seldome separated from his wicked webbe, neither may we put a sunder the Spirit and the worke, or gifts of the spirit. For so good a cause will not bee absent from his effect.

Feare.] We reade of a feare commended and commanded;Psal. 2. Prou. 1. Isa. 33. Iam. 2. 19. the which some stile a filiall or childlike feare; and it was in Adam by Creation; and is restored to man at his Regenera­tion: And we read of a feare in Divells, and wicked men, condemned, and to be abandoned; the which Divines call a servile, or slauish feare. (Paul in Rom. 8. 15. Makes it an effect [...]. of the Spirit of bondage or servitude, and opposeth it to the Spirit of adoption or filiation:) the which feare is here meant; and it befell man for sinne, and came not by creation: For, before Adam had transgressed, there was no evill obiect [Page 175] in the world: and this feare is a punishment of sinne: there­fore it may be called, the gift of God; but giuen in reuenge, as we giue blowes to the peccant person.

Others, by feare in this place, vnderstand that feare, which is at a mans first conversion: Or comparatiuely: For they (say they) vnder the Gospell had lesse feare, then those that were vnder the Law; and because the Scripture calleth that, often, nothing, which is not in that measure. But I rather hold the first interpretation; making carnall men the pro­per subiect of it.

But of power.] By power is not to bee vnderstood any di­stinct grace, but rather a strength of all other graces. For e­very grace hath some enmity that must be overcome by this power. And as in the naturall body, there is a power or strength in every member: so in the Spirituall body, an a­bility of each part, to the welbeing of it.

And of loue.] Naturall affection is not here ment; but that which is Spirituall: and seeing our Apostle sets it downe indefinitly, and without its obiect; we may expound it of Loue to God and man.

And of a sound minde.] Some turne the word Sobriety. As if the Apostle had meant it, or meates and drinkes: But I vnderstand it, of a spirituall sobriety; the which hath in it two things. 1. Soundnes of iudgement. 2. Moderation of affection.

It stands thee in hand, my Sonne, to stirre vp the grace The Meta­phrase. of God that is in thee, to looke diligently to the worke of thy Ministery, and not to be idle, or ashamed of the testi­mony of our Lord, the Gospell of Christ; Inasmuch that the Spirit of bondage (which the vnregenerate are possest withall) is tooke from thee; and the Spirit of power, and loue, and of a sound minde, to aide thee, to moue thee, and to direct thee, (the which are by God conferred and onely giuen to vs his peculiar and adopted children) be imparted vpon thee.

And now, if we consider the words as they be a Reason,The Deducti­on of Doctrines. and haue relation to the precedent and consequent verses; then this is the first poynt, that we obserue, that,

The duties of our callings are not to be neglected. Doct. 1. Io. 11. 9. &c. 1 Cor. 16. 13.

We must goe through good report, and evil report. And not feare any contrary opposition; but quit vs like men and be resolute.

For to doe otherwise, is to bring the evill vpon vs thatReas. 1. wee are afraid of. The Iewes would not confesse Christ be­cause of the Romanes; who, if they did, feared would spoile their Temple. Yet was it spared? No: it was razed downeMath. 16. 25. to the ground notwithstanding.

And more then this, they that be fearefull to doe that which is good, shall not inherit the kingdome of God; for without shall be the fearefull and faint-hearted; aswell as the whoremongers, murtherers and faithlesse persons; and shall tast Rev. 21. 8. of the second death.

This reproues the timorousnes of our daies, and pusilla­nimitieƲse 1. that is in many persons. The Magistrate, like Pilate, sometimes feares the people, and so quits the guilty, con­demnes the innocent: The Minister; too often, cryes peace, peace, when there is a sound of much warre; powres in oyle when vinegar were fitter; and all because hee feareth the Auditors. Peter thus denyes his Master; and Pauls friends doe forsake him: Yea, this evill is but too generall vnder the Sunne.

But let it not be so with vs, Beloued: least what we mostVse 2. feare, fall to be our portion. Let vs be diligent in our seue­rall courses: For he that walketh in the day, stumbleth not. WeIoh. 11. cry out against him that first breaketh the Rancke, & count him and call him a white-liuered and faint-hearted Soul­dier: then let vs avoyde, what we so much condemne and dislike in others: For that which thou detestest in another, by others shall bee as much detested, if it be found in thee also. And learne to feare God; so shall hee make all crea­tures to stand in awe of thee. For as Moses serpent did de­voure all the false; so will this true feare eate vp all that is counterfeite.

The next thing we note out of the words is this; that,

Growne Christians haue not the Spirit of servile feare. Doct. 2. Rom. 8. 15. Psal. 23. 4. & 112. 7.

Yet such as be lately converted and weake, haue much and many troubles, and inward terrors. Carnall persons are full of despaire and feare, but men of age and grace, are freed from it (at the least) in a great degree.Reas. 1. 1 Tim. 1. 9. Rom. 6. 14.

For such are not vnder the Law, subiect to the curse; but vnder the Gospell of grace and mercy. Hee that varieth the obiect, and altereth his habitation, shall find in his naturall body a diuers operation: so they that come vnder the act of Gods loue and fauour, are freed from their former feare.Reas. 2.

Againe, they haue the spirit of adoption; whereby they be certified, that they are the sonnes of God, and in state ofGal. 4. 5. Salvation. Now may they eate their bread with ioy, and drinke their drinke with a glad heart; for the Lord accepteth them.Eccl. 9. 7. The favour of a Prince, maketh the subiect merry: and shall not the loving kindnes of the most High; expell all mour­ning?

First, by this we may try the truth and strength of graceVse 1. in vs. Are we full of terror? Doe we tremble at the evill tidings? and quake in the remembrance of death, iudge­ment, and hell? Then, wee are either weake, or no Chri­ans at all: for faith and Gods favour maketh a glad heart, and a chearefull countenance. They that are alwayes trembling, haue the spirit of feare, and cruell bon­dage.

And in the second place, We are directed how to expellVse 2. feare, and blow away the thicke mists of terror; why, get a growth in all grace; striue to be a strong man in the Lord. Cripples are afraid of every thing; so weake Christians and wicked persons quake at the wagging of a leafe, at every lit­tle sound.

A third thing from the former part of this verse wee ga­ther, which is; that

Freedome from slauish feare, is no small favour. Doct. 3. Rom 8 15. Io [...]. 13. 2 [...].

Paul Doth make mention of it, as of a matter of much mo­ment, and a thing not lightly to be passed, from the which [Page 178] they were deliuered.

Because its a fruit of sinne, and an heauy curse incidentReas. 1. to the wicked. For if man had not offended, he had never feared either the remotion of good, or the infliction of evill;Gen. 3. 10. the proper obiects about which this passion is conversant, exercised.

Besides, doth not this feare wound the Spirit, eate andReas. 2. gnaw out the very heart, consume the bones, dry vp the marrow, and make the face looke pale, wanne, griesly, ghost­ly,Psal. 39. 11. and the whole body to consume and wast away.

And is it not an opposite to boldnes, hope, ioy, and thatReas. 3. inward peace, that passeth all vnderstanding? For no Cha­stisement, of this kind, is for the present ioyous, but grieuous. Heb. 12. 11. What can peirce the soule more, then this dart? enter so deepely into the secrets, as this keene arrow? Let Cain's Gen. 4. 14. flight further confirme it; and our owne experience speake the trueth of this thing.

Fourthly, doth it not hinder a man from the doing ofReas. 4. Ioh 3. 1. 2. Luk. 19. 21. many good duties? why doe we run from God? often lay his honour in the dust? forsake our brethen? deny the truth, and omit diuers good actions, holy excercises? Why? feareGen. 20. 11. 1 Sam. 21. 12. Math. 26. 59. constraines vs. Why did Abraham call his wife, Sister? David faine himselfe madde? Peter curse and banne? Oh! it was a slauish feare, that produced these effects.

Then let such as are freed from it, prayse God, and reputeƲse 1. it no common favour: Freedome from this evill is either thanks-worthy, or nothing. You that sometime haue felt the force of it, cast your eye behind you, and forget not the the dayes of old: What would not a man giue to be rid of this guest, when he lodgeth in the house of his heart? No­thing would be too deare at such a season. And shall God dispossesse him, and we proue in gratefull? well; take heed what thou doest; for God can cause him to returne with a double sting and vexe thee more then in former▪ time.

And here we must learne to avoyd▪ all occasions, that mayVse 2. procure it; and to vse the meanes that will expell it, driue it away. Take heed of the omission of good, or the least com­mission [Page 179] of euill, for these two, be the naturall parents that produce it, conserue it: For as euery body hath his shadow; each Bee her sting; so euery sinne hath feare for his atten­dant, wouldest thou sleepe securely, lay thee downe in peace: liue with ioy, and dye with comfort? Then learne to doe good, cease from euill.

Heare is yet another poynt to be noted, out of Pauls man­ner of reasoning. Why doth he couple himselfe with Timo­theus, saying, for God hath not giuen vs, and not thee? I take it, to incourage him the more to stirre vp the gift of God in him: whence obserue, that

There is a wise handling of a matter to be obserued in the prouo­king Doct. 4. of others to good duties.

It is worthy of our consideration, to marke how our Apo­stleNeh. 2. 3. Act. 22. &. 26. 27. sometimes seuereth himselfe, sometimes coupleth him­selfe with others in his Exhortations, Prouocations, Repre­hensions. Why did Paul say to the Centurion, Except these abide in the ship, ye cannot be safe? and not we cannot be safe Act. 27. 31? The Reason shalbe a Reason of the Doctrine. For otherwise his words would not haue tooke so deepe im­pression:Reas. 1. For if he had said we cannot be safe: Then they would haue paraduenture obiected, that Paul said so for his owne safety; but excluding himselfe, they might Con­iecture, that God, though they perished, would saue himMark. 11. 30. &c. another way. And thus did our Lord, by his wisdome put to silence the Pharisees in his Reasonings.

Againe, when we haue vsed the likeliest course in our pro­ceedings,Reas. 2. for the effecting of a thing; we shall haue the grea­ter hope of the end, we aime at; And if we be preuented, yetEster 4. 16. the remembrance, how we obserued the best and wi [...]est way wilbe of great force to comfort and content vs; Euery wise Christian and daily workeman, know the truth of this by dai­ly experience in their proceedings.

In the vse of this, we are constrained to reproue [...] Ʋse 1. discr [...]tion of Preachers, and pri [...]a [...] [...] no wisdome in their provoking of others to good duties, and thereby rather hurt, then helpe others, with whom [Page 180] they haue to deale, in the way of Godlines and honesty. What wilde fire shall you sometime see to fly from the Al­tars in the Temple? what indiscreet carriage and gesture? incomposed and indigested phrase from the Pulpit? And a­great deale of passion: little compassion? The same is often seene in the Auditors also; in censuring the preacher, con­demning of his method, manner of deliuery, his deduction and prosecution of doctrines. Is this to honour an Elder? to admonish him as a father? is this wise and Christian dealing? And, let but one once haue a little life, and true light, he is crying out against all men; condemning blindnes to the Center of darkenes. These haue forgotten, what they some­time were; and, though they haue zeale, yet its not gui­ded by knowledge, discretion; and so there Actions worke no Reformation, but Deformation.

Let vs then get wisdome in the guiding of all our spee­ches,Vse. 2. and perswasions. Imitate the thresher, when thou art to deale with thy Brother; who first Tappeth his Corne in the sheafe, before he lay on greater stroakes; for else the good graine would fly into euery corner, and the straw not en­dure the flayle: so, begin by degrees with another, and when he will endure Tapping; then smite harder, or else thou dost but labour in vaine.

And thus we come to the second branch of the Verse.

But the spirit of power, and of loue, and of a sound minde.]

These words haue a three fold consideration. 1. As they haue relation to the former verse. 2. As they are opposed to the spirit of feare: and 3. As they one depend vpon an­other.

But first we will handle them as they be absolutely con­sidered in themselues; where we collect, that,

Gods people haue the spirit of power. Doct. 5.

Had not the Poastes of an house neede to be of heart of Oake? Gods people should be as Gedeons children, euery one like the sonne of a King: or Davids worthies, men of valour, mighty, and strong: able to turne the wheele ouer the wic­ked, to smite them, with the sword of the word, hippe, and [Page 181] thigh. Was not Ieremiah a defenced Citie? an yron pillar? a wall of brasse. Ezechiel had his face made strong? his forehead like the adamant? harder then flint. Michaiah was full of po­wer, iudgement, strength? Barnabas of faith; Steuen of the ho­ly Ghost. Ier. 1. 18. Ezek 3. 8. 9. Acts 7. 55.

First, Preachers haue the spirit of power: else 1. HowReasons. should they studie, preach, watch, and pray? 2. Withstand all oppositions? 3. Boldly reproue great obstinate sinners? for sound preaching will haue much resisting; Iudas will be1 Cor. 16. 13. Eph. 6 10. Coll. 1. 11. betraying, Alexander withstanding, and drunkards railing, balladizing. 4. And will not the deuill play his part, who is strong? And all private persons haue this power.

1. Else, how should they resist all naturall weaknesse inReasons. them, which hinders the cheerefull performance of good duties? 2. Ouercome all outward impediments, they shall meet withall? 3. Support the heauie burden of affliction, which is a concomitant of the Gospell? and 4. Without fainting indure to the end? Weake trauellers will soone bee tired, feeble professors quickly foyled.

And here is condemned those, both Preachers, and peo­pleVse 1. who haue it not themselues, neither can indure it in o­thers. We commend the deep-mouthed hound; the shrill sound of the trumpet, the lowd report of the piece; yet can­not away with, care not for, the spirit of power, & resolution in a Christian. Nay; is not the drunkard, who is mightie to to powre in strong drinke, applauded? the great beasts and huge Buls of Bashan for pushing, and gorering one another, admired? Why, then, should not the spirit of power in Gods people be regarded, extolled? Is not power appropri­atedIob. 9. 4. to God? Did not Christ speake with authoritie and po­wer, and not as the Scribes? Is not this recorded for his praise?Mat 7 vlt. then where be mens wits? are they not besides themselues?

Wilt thou heare me? or wouldest thou be reputed Gods?Ʋse 2. then striue for this strength, procure thou this power: for is it not a grace of the spirit? are not they that want it subiect to slauish feare? what can be of more worth? stand thee in greater stead another day?

For can a Souldier be too strong? a traueller ouer well limbed? then may a Christian be too well fenced, armed. Must he not wrestle with principalities and powers? combate with the sonnes of Anak? tread vpon the Lion and the aspe? and who can tell what weight may be put on his shoulders, for time to come? will wee not provin our beast for a long iourney? rigge our ships for a rough passage? build them strong for a long voyage? bend our staffe before wee leape? and shall we neuer fortifie the inner man? repair the batterd bark of our soules: nor try the truth of that stilt, which must helpe vs to heauen? Wherefore, gather spiritu­all greatnes, striue for this strength, and purchase this power by all meanes possible; and that thou maist doe these things.

1. Endeuour to see thine owne weakenesse: when men thinkeHow the spi­rit of power may be procu­red. they want nothing, they will not care for any thing. If we truly did discerne our infirmities, we would then labour for strength: and stabilitie: But ignorance in this, makes men like Peter full of presumption.

2. Auoyde sinne: For as the more we bleed, the weaker we become; so the more we sinne, the lesser power haue wee: hee that sinnes weakeneth this spirit of power, and pineth away.

3. Mortifie the flesh: for that is an opposite to this spirit. Weaken the weeds, and the good corne will florish, so cru­cifie corruption; beate downe the old man; and the new will grow strong, and ouer-master him.

4. Striue to encrease thy faith: For as that groweth; thy strength will come. The more naturall spirit, the more corporall power; so the more spirituall strength and ability, by faiths increase. For as naturall actions are said to proceed from the one; so may all spirituall seeme to flow from the other. No spirit, no motion▪ no faith, no power.

5. Censure not the weake▪ doe not count him as nothing; lest the Lord strengthen him, and weaken thee. And what1 Cor. 4. 7. hast thou, which another hath not, that thou hast not recei­ved? This is a foule evill in our dayes: and haue not such [Page 183] beene met withall? yea, God often letteth such blood, who are so ranke censurers of their weake brethren.

6. Vse that power well, that God hath imparted vnto thee: for by vse it will growe; and to such, more shall be given. God will not giue addition, & augmentation of strength, when as he seeth the abuse of that we haue.

7. Adde to all these, often and earnest prayer, crying with the Prophet, firmely sustaine me, O Lord, with a free, or, (as some reade) a Princely spirit. Psal. 51. 13. For, Prayer, like the still dew the tender Plants, will cause a growth of spiri­tuall strength.

And of loue.] Loue, being here related indefinitely with­out its obiect, will giue vs full scope to treate of it at large. First, then it shall be noted: that,

The children of God haue the spirit of loue. Doct. 6.

This grace, by the holy Ghost, is shed abroad in the hearts of all good Christians, whether publique or private persons; not one, who is borne againe, wants it. Rom. 5. 5. 1 Io. 4. 8.

For what we had by Creation, we haue (in part) by Re­generation.Reas. 1. Shall not the second Adam Christ, recover for vs by Redemption, what we were spoiled of, by the first A­dams transgression? The Apostasie, and Anastasie, fall, and rising againe, are equall in this, though not in the latitude of their obiect: for the fall was of all, the restauration is but of some. Io. 17. 9. &c.

Againe, Christians are members of Christ; and from thatReas. 2. vnion, haue, of his fulnesse, received grace for grace. Had A­dam stood, all his seed had participated of what goodnesse was in him; & shall not those that be regrafted into Christ doe the same in truth, though not in measure? If it were not thus, why should they be said to be partakers of the di­vine nature? Io. 1. 16. 2 Pet. 1. 4.

And haue the children of God loue? Wouldest thou thenVses. be one of them▪ First, Learne what loue is; and secondly, Striue for it.

Loue is an Act of the Will, embracing with delight whatsoe­ver Loue defined. is first approoved by the vnderstanding.

In this Description are six particulars: whereof we will speake in order.

First, I say, its an Act. For, 1. all Divinitie is practicall, and consists not in a bare and naked speculation. And 2. if loue were a passion, (as some will) and not an action, then the promise should belong to the suffering Patient, not the working Agent, the which were absurd: for its a more bles­sed thing to loue, than to be loved; because the louer hath a promise for his action; but the beloued person none for his passion.

Secondly, And it is an act, of the Will, not of the tongue▪ or hand; for, 1. Divinitie is the rule of the Will immediate­ly, though of the whole man mediately. 2. Againe, if loue were not an act, arising from the will, but from an affecti­on seated in the heart (as the most hold,) then should loue cease in the Saints at their deathes, and the Angels never haue it, the which may not be admitted.

Thirdly, In the third place, we affirme, that this act em­braceth the obiect beloved. For, 1. The nature of loue is to v­nite it selfe to the thing loued, as the hand taketh hold of what the eye beholdeth. And 2. should not the Will after its extension be conioyned to the obiect affected, it would never be at rest and setled. 3. Hatred reiecteth; therefore loue embraceth.

Fourthly, It embraceth with delight: for, 1. As every flower hath its smell: so every action in Divinitie is accom­panied with delight, and comfort, none excepted. 2. Besides, the Will doth imbrace whats offered to it as good, and the fruition of a good thing must needes breed delight, else no­thing can.

Fiftly, Whatsoever: Here note the latitude of the obiect of loue; for it may be either truth or errour, good or euill, person, or thing, by accident; and the reason is. 1. In that the vnderstanding may present to the will an apparant truth, for the truth it selfe: As the silly fish catcheth the counter­feit flie for the naturall, through misapprehension. And 2. the will may be so much corrupted, though it be not decei­ued; [Page 185] that it may with delight embrace the thing that is e­uill, as we may see in wicked men and deuills.

Sixtly, Whatsoeuer, is; first approued by the vnderstanding: In this sentence, we see the order of the wills act; for the vnderstanding precedes it in acting, as the eye the foote. The reason is. 1. because of an vnknowne thing, there can be no loue or desire: and 2. as whatsoeuer is in the inward sence, was first in the outward: so whatsoeuer thing is in the will, was formerly in the vnderstanding. It is with the inner man as with the outward: The eye may be compared to the vnderstanding the feete likened to the affections, and the hand to the will: the eye beholds the obiect, the feete carrie vnto it, and then the hand takes it by acting: so the vnderstanding iudgeth, then loue coveteth; and the Will as the hand worketh for it, if it be not possessed: if it be, then it indeuours to retaine it still. Now from this that hath beene sayd, many things may be deduced.

1. That, They that know not God, cannot loue him: IgnorantCorrolaries from the de­finition. persons haue not the loue of God. For from the vnderstan­ding proceeds sound affection, and there is no desire of what we know not.

2. That Errour in the vnderstanding deceiveth the affection: for loue takes things as they are presented, and iudged; if the one be deceived, the other is also. This is manifest.

3. Besides, I conclude hence, that, The affection is more worthy than the vnderstanding; and the Will, than both. For, that which is for another, is of lesse dignitie, than the thing for which it is. The Sabbath was for man; the Woman for man; therefore Man is more worthy than either.

4. Moreouer, this followeth also, that, The affections doe immediately attend the vnderstanding, as we receiue obiects; and are in the first act Patients: so, then they importune the Will, like an earnest suiter, to worke for what they affect: for the Will commands them actiuely. When God workes to man, he beginnes at the outward and inward sences, and ends his worke at the Will as the Center. And, when man workes to God, and for him; his act beginnes at the Will, [Page 186] but ends at the externall and extreame parts and members.

5. In the next place, it will follow from the fore going definition, that; They who loue God, haue inward ioy: for loue alwayes receiues its obiect with great delight. And little doth the world know, what melodie, the children of God haue in their hearts: no stranger can intermeddle with their ioy. For from the best intellect, and best obiect, proceeds the most comfort; and the faithfull haue both.

6. And lastly, we may safely gather, that, Such people as doe not embrace the Lord, and endeuour not still to be vnited to him, did neuer truely loue him. For the nature of loue is to be alwayes present, and to become one with the thing shee lo­ueth. Christ, louing vs, became Emanuel, God with vs, and hath promised neuer to leaue nor forsake vs. And if Iacob af­fect Rachel, he would be espoused to her. For by marriage they are made one flesh, vnited in the neerest bond.

In the next place, we come to handle Loue, as it hath rela­tion to its obiect; Whence we may note: that,

Gods children loue God. Doct. 6.

This is a short point in words, but long in worke; soone proued, of many confessed; yet of a few practised. Psal. 46. 7. & 73. 25. & 97. 10. Col. 3. 14. 1 Io. 4. 19.

For, they haue the best intellect; therefore affect the bestReas. 1. obiect; which is God: the acutest eye couets the choicest colours; the quickest sence, the sweetest smell; so the best vnderstanding the best obiect.

Againe, they preferre many Petitions to him, and heReas. 2. granteth their desires, by the remotion of euill, and the do­nation of good: Hence, Dauid, I loue the Lord, because he hath heard my Prayer: will we not loue him, that neuer de­nies vs any thing we request? Psal. 116. 1.

Before we apply the point, we will lay downe some sound signes, inseparable properties of this loue.

1. What thing doe we see in God, worthy of our affection? Trials of the loue of God. When the sonnes of God, saw the daughters of men to be faire, then, they made choice of them: Doe we loue his attri­butes of mercy, and knowledge, and presence, and iustice? [Page 187] for he that loues God, loues all that is in God, and seeth no­thing but good in him.

2. Doe we desire to be acquainted with him, and he with vs? For this is the propertie of true affection; that as we know and would better know him whom we affect: so we would be knowne of him, that loueth vs: they that are strangers in this, are strangers from the grace of loue.

3. Would we haue God to loue vs reciprocally? For if we loue any, we would be equally affected of him; els our loue should be lost, and our ioy not full. Is it not so betwixt friend and friend? how should it be otherwise than betwixt the sonnes of God, and their hea [...]enly Father?

4. Furthermore, if we loue God, we then desire to be like him. 1. In nature, being conformed into his image. 2. In actions too, into the consimilitude of his proceedings. For we haue such a deepe consideration, and good perswasion of what we affect, that we thinke all perfection to be in it, and to flow from it.

5. Againe, they that truely loue the Lord, thinke all o­thers should doe the same. See this in Mary; she thoughtIoh. 20. 15. others mindes were busied about no other thing, but her Lord; the Church in the Canticles did the same. For they see admirable things in the obiect beloued, to be desired.

6. In conclusion, if God be affected of vs, we will vse all meanes to please him, to retaine his fauour, and doe no­thing to discontent him; yea, the nature of loue is such that it reioyceth greatly, to haue any occasion offered, whereby it may manifest its vnfeigned affection, to the sub­iect beloued.

And are these things true? then vndoubtedly the loue ofVse 1. God is rare in the world: it is not like fire, kindled on the hearth of euery mans heart; or grasle that groweth in each kinde of ground. Euery one will cry, he knoweth as much as the Preacher can teach him: viz: To loue God aboue all, and his neighbour as himselfe. But, what admirable things doe these see in God? What desire haue they to know him, and he knowne of him? that the Lord would loue them? or they [Page 188] to become like him in person, and action? doe they wonder that others do not loue him? take they care to please him in al things, to offend him in nothing? the contrarie is manifest: Wherefore, whatsoeuer they bragge and boast, the loue wee speake of, was neuer shed abroad in their hearts: this herbe is a stranger from the garden of their mindes. Be not then de­ceiued; for if these things be not, in truth, though not in degree, found in thee, thou art an hater of him, and a louer of profit and pleasure, and not of God. Davids heart gushed out teares, when others kept not his law: these themselues rent his precepts, like the vaile of the Temple, from the toppe to the bottome: Dauid set him alwaies at his right hand, these neuer haue him in their thoughts: David trembled at his word; these feare not to sweare by his holy name. David did meditate of him day and night; these cry, Depart from me, we will none of thy wayes. David made songes to praise him; these write bookes, and coyne oathes to dishonour him: David bad the louers of God; to hate iniquitie; these call others to com­mit all villany. Shall they then haue Davids portion? nay, how can they escape swift damnation?

In the second place, seeing wee haue seene what it is toVse 2. loue the Lord, and the true attendants that accompanie the same; let vs neuer be at rest or quiet, vntill these letters of loue be engrauen on the tables of our affections, and imprin­ted in the leaues of our mindes; and to moue thee to this, take these directions following.

1. We must of necessitie loue something; for as no placeMotiues to loue God. in nature will admit of a vacuitie, so all mens affections will couet some obiect; then loue God, for hee is the best thing. Take what goodnesse is in all the creatures, its no more equall to him, than a drop of water to the whole Ocean; he is all faire, and there is nothing vnlouely in him.

2. Consider also, what a neere vnion is betwixt vs and him, hath not he tooke vpon him our nature? married vs to him­selfe? is he not bone of our bone, and flesh of our flesh? and shall not this moue vs to loue him? what neerer? or more honora­ble bond? what can be of greater force to allure our affecti­on? [Page 189] shall the creator thus stoupe to the creature, and we not loue him?

3. They that loue him, shall not lose their labour: and is not this something? sometime we loue him, and her, setting on our affections as the Bee her sting; but lose our labour; and, as Paul of the Corinthians, are lesse beloued; the which makes vs to cry, my sighes are many, and my heart is heauie. But loue God, and thou shalt be beloued; for in this loue is no losse.

4. He onely can giue vs content: For as the foote is neuer stable, till it be pitcht on firme Land; so our affections are euer wauering, vntill they be fixt on God; who is the first Being, the sustainer of the soule.

5. Call to mind, how he hath loued vs: Shall he choose vs from eternity, and we reiect him in time? Nay, rather, let his loue to vs, worke in vs a reciprocall loue of him; and so it will, in all his chosen: let me but giue warmth, to my clothes and shall I not receiue heat, by way of reflexion?

6. He is alwaies with vs, in vs, and neither will, nor can be ab­sent from vs; What a griefe it is; experience tels, not to bee present with the thing beloued. This diuision, like Reubens, causeth many thoughts of heart. For personall presence; when friends affect, aboue all things is desired; and here onely, and no where else, it is to be obtained. Ne thinkes these thinges, should like the Load stone yron; draw and knit our hearts vnto the Lord, were they well weighed. But if all this will not, let vs further consider this, that, if he be not the obiect of our affection; we shall be the subiects of his eternall wrath and indignation.

This may suffice, to haue beene spoken of loue as it looketh towards God: now we will handle it, as it hath relation to man, where we obserue, that,

The Children of God, loue one another. Doct. 8. Mat. 22. 39. Rom. 13 8. Psal. 16. 3. 10. 15. 10. Reasons.

This point is but short in speech, but long in practise: we must owe nothing to any man, but that we loue one another. Loue is a debt alwaies to be payd; yet euer to be owing.

1. For are they not sonnes of one father? 2. Members of one body? 3. Temples of one spirit? 4. And heires of one and [Page 190] the same kingdome? 5. Doth not the image of God shine in them? 6. And are they not beloued of him? And shall the creator loue that, which the creature will not?

What then shall we iudge of some among vs, that scoffe,Vse 1. deride, persecute, and thinke they doe God good service, in putting of his Children to death? are these the sonnes of the most high? or rather be they not bastards? haue such the spirit of loue, who hate the holy? despise the most sincere, religious? verily, they are as yet, strangers and aliants from the houshold of faith, and common-wealth of Israel.

Learne how we are to loue one another, that wee deceiueƲse 2. not our selues in this dutie, thinking we loue, when we doe nothing lesse 1. Rule is, As thy selfe. Mat. 19. 19. The rule whereby we loue our selues, must be the same in louing one another; and this may appeare either affirmatiuely, in what we will doe for our selues; or negatiuely, in what we will not doe to our selues: for the first, affirmatiuely.

1. A man will cloth himselfe: 2. Feede himselfe. 3. Lodge himselfe. 4. Prayse God, and pray to God for himselfe. 5. grow in, and gather grace for himselfe. 6. And for heauen, he will daily prepare and fit himselfe.

For the second, Negatiuely.

1. A good man will not quarrell with or kill himselfe. 2. He will not steale from and rob himselfe. 3. Nor lye and beare false witnesse against himselfe. 4. Hee will not vrge and carowse to make drunke himselfe. 5. He will not slan­der and discredit himselfe. 6. And lastly, he will not goe to law and sute with himselfe.

But may not one Christian goe to law with another?Quest. Resol. Yes, but if it may be, hee must preuent it. 1. And that by dealing with his aduersarie hand to hand, prouing if he may prevaile.

2. Then, if not, tell the case to two or three, to see if they can ende the controuersie. 3. But if these two waies faile, then he must tell the elders of the Church; the which, as some will, are the Presbyterie; others, all the setled congregation: and if they cannot make peace, then may a Christian goe to [Page 191] law, else, (it seemes) not: for Paul checkes the Corinthians 1 Cor. 6. for going to law, one brother with another. But hauing vsed all the former meanes, account him thy aduersarie, a Publi­can, and no brother, if thou canst not winne him, appease him.

The second Rule, whereby we are to loue one another, is As Christ hath loued vs. Ioh. 13. 34.

1. For order; Christ loued vs, before we loued him; for we loue him, because he loued vs first; so should wee loue our brother, before we be beloued of him.

2. In the end; he loues vs to doe vs good, not that hee re­ceiues good from vs. As Iob of righteousnesse, so we say of loue; Our loue may profit the sonne of man; but if we loue the Lord what receiueth he at our hands? Iob. 35. 7.

3. It must be in sinceritie; that is, not in hypocrisie; or dis­simulation: our loue must be pure, not mixed, not in word, but indeed and truth.

4. And we must haue regard to the degree of loue: Paul tels vs of the height, bredth, depth, and length of his loue, and this, will thus better appeare, in these things.

1. He being God became man, that by this his pouerty, wee might bee made rich: What a degree of humilitie was this?

2. He died for vs; and herein is the loue of Christ made mani­fest. For greater loue than this, can no man shew, to lay downe his life for his friends; Nay, for vs, who were his enemies.

3. Christ loued vs without measure; for who can limit his loue, and say, hither came it, and no further? this is a great bredth.

4. And he loueth vs for euer; in persecution of wicked men, temptation of Sathan; nor yet the infinite wrath of his father could either stay or interrupt it; heres the length of it. without end it is; from eternitie, to eternitie hath hee loued vs, and the quantitie of it, is vnmeasurable.

Should we trie the loue of our dayes by the first rule, wee shall finde but little: if by the second, much lesse; for who clotheth his neighbours? may not many a member com­plaine with the head, they haue parted my rayment, and on my [Page 192] garment haue they cast lots? We haue few Iobes, or Dorcasses, that make coates to cloth the poore. Shew me the man, that if his neighbour be hungry, will giue him meate, if he thirst; will make him to drinke? so our backes be clothed, and our bellies filled, we forget the afflictions of Ioseph. How farre might we trauaile to finde out a Centurion, who hath built the poore a Synagogue? a Paul, who will make mention of his friend Timothie in his prayers, night and day? Where is he, and what is his name, that growes in grace himselfe, and seekes to enrich others with that treasure? Wish I doe, that there were not some; who euvie the Prodigall, for his re­tnure; and that thinkes too much grace, makes men madde. But for preparing a place in heauen for his neighbour; let him be one of a thousand, that mindes matters of that nature: so that wee may say true, loue in these dayes is litle and very cold: many cry they haue it, who neuer yet sought to know it.

And shall we once imagine, that they who quarrell and kill? robbe and steale? sweare and forsweare? drinke and be drunke? slander and reproch? contend and goe to law, as the yong man, (if he lyed not) kept the Commandements from his youth vpward, that these loue their neighbours? Nay, doe they not hate themselues? To all these I may say, how dwelleth the grace of loue in you? Such (wee heare say) haue learned all that the Preacher can teach them, viz. to loue God aboue all, and their neighbours as themselues; when as they are without naturall affection, and haue no sparke of this grace in them. But were Christians tryed by the second rule; that is to loue one another as Christ hath loued vs; we might cry out, helpe Lord, there is not such a man left: for we will not loue, where we are beloued; our loue is for goods, not for doing others good; and if we haue any of this water shed abroad in our hearts, Oh! how is it mixed with mudde? truely, our loue is short and shallow, weake and often interrupted. It is hardly kindled: soone quench­ed; beginnes with a flame, but suddenly ends in smoke and smother. We haue little fewell, much quench-coale; a [Page 193] drop of water, will extinguish our loue; a small puffe, will put it out. Our affections are like a lime-twigge; to day, they catch a fowle; tomorrow they will not hold, the softest lightest feathers; so that in my hast, I had almost said; all men are liers, who say, they haue it; for, theres none that hath it; No, not one. Wee talke of it; and of professors; but let our loue be weighed at this ballance, it will be found too light; and not many amongst a million, to haue any of this fire on the hearth of their hearts for all their boasting. Wherefore let vs try our selues, whether we be in the loue or no: for either we haue in possession, or at the least in resolution, what hath beene said, else, we want the loue of God and of man; Now, if thou finde it in thee, after due search; blesse God for it; follow it, keepe it, and increase it still. But if not, let these motiues following, induce thee to pursue it.

1. He that loueth not his brother is a murtherer; and wee Motiues to loue one an­other. know that no murtherer hath eternall life, abiding in him.

We account murther a fearefull thing; why? all that loue1 Io. 3. 15. not as we haue said, are guiltie of this foule sinne, and one day shall be arraigned, and condemned for it.

2. By loue thou maist try the truth of thy new birth; for he that loueth his brother is borne of God; and is not this worth the knowing? 1 Ioh. 3. 10.

3. Without this loue, thou art but a dead man, odious, in1 Ioh. 2. 9. the eyes of God and man; he that loueth not his brother, is dead till now: who would bee dead, among the liuing? how nature abhorres it, we perceiue, when we view but the dead corpse of our deerest friend.

4. Finally, loue will expell feare, and make a man bold against death, & the day of iudgement. Why doe so many Christians tremble and feare? why doe they shrinke and shudder at the remembrance of death! alas, they want loue either in truth or in degree; for perfect loue (like wind the chaffe) driueth away feare. And know this, that he who harbour­eth1 Ioh. 4. 18. hate in his heart, is often struck with horrour: but hee who maketh loue his guest, is filled with boldnesse. For hee that loueth his brother is Christs Disciple, and hath a porti­on, [Page 194] in all the prayers of the Saints; what need then such a man to feare? Then get loue, and forget not; and if thou doe but ouer-take it, at the day of thy death, it will recom­pence all the paines, thou hast tooke in thy life.

And that thou maist loue thy brother, obserue these di­rections.

1. Banish selfe-loue out of thy heart: say vnto it, with indig­nation,Directions for Loue. get thee hence.

2. Get a good vnderstanding of the worth of a christian: For knowledge of that, (like a Bee her sting) will set on our af­fection.

3. Take a view of the best things in thy brother, winke at the worst; He that would alwayes pore on the defects in his owne person, and not eye the best, will in time hate him­selfe.

4. And last of all, consider that Christ comes to thee, and is in thy poore brother: a Balaam will not beate his beast, if once he perceiue, the Angell of the Lord to be in him, & speake by him.

More might we adde, as 1. Labour to be vnited with Christ grafted into him; so shalt thou be like minded, and receiue of his fulnesse, grace for grace, affection for affection. 2. Striue also to loue God: For as a greater circle comprehends the lesser; so doth the loue of him, the loue of all his children.

Thus hauing finished our discourse of loue, we come to speake of a sound minde. And out of the diuerse readings, or seuerall interpretations, we may deriue a double doctrine first, that,

Christians haue sound mindes. Doct. 9.

Iudgement, wisedome, vnderstanding, is the portion of euery Christian; Godly men are not like moles, but resem­ble the glegge eyed quicke sighted Eagle. Isa. 56. 10. Hos. 4. 6. Mat. 23. 16. 17. Pro. 19. 2. 3. &. 30 2. Eph. 4. 23. Col. 1. 9. Else, how should they wisely be directed in all their acti­ons?Reasons. A sound minde is to the soule, as a quicke eye to the1. body.

And doe not good things often goe masked vnder bad2. [Page 195] names? euill clothed with glorious titles? Now, without a good iudgement, truth cannot be discerned, errour discoue­red.

Also, by it, are they taught, what they may, and what they3. may not doe, in their callings. For all thinges lawfull are not alwaies expedient.

Moreouer, by it, they conceiue of their owne abilitie, and4. is not that needfull? What more common euill in these times, than to presume aboue our strength?

Besides, when many good actions meete together, like5. the sunne and Moone in one line, (as sometimes they will) a sound minde doth direct, which is best to be done, which not, for the present.

And is it not that, which teacheth them to obserue all6. due circumstances, order, manner, in doing of good for the excellencie of a thing, is in the well-handling of a matter.

This confutes the doctrine of the Papists, who lull menVse 1. in ignorance, and maintaine it to be the mother of deuoti­on. Why had the Apostles all tongues, but to teach all nati­ons, to get sound mindes?Vse 2.

Also, it reproueth those Preachers, that take vpon them to teach others, yet neuer learned the truth themselues: Such (saith God) shall be no Priestes for me. Hos. 4. 6. Nay, he threat­neth further to forget their children.

And it condemneth the vulgar sort, who liue in all kindeƲse 3. of ignorance, neuer striuing to be made wise for their salua­tion, to discerne betwixt good and euill; when as concerning the time and meanes, they might haue beene teachers of others, they haue yet neede to learne the principles of religion. Heb. 5. vers. 12.Vse 4.

In the last place, let all, who would be reputed Christians get sound mindes; be not like children, but men of ripe age. Are not men without this, compared to fooles; madde and frantike persons? Who laugh, when they should weepe, ac­count friends, for telling them the truth, enemies; kick against the prickes; thinke, being bastards, they are borne to a king­dome; and deceiue their owne soules? What is a man with­out [Page 196] a sound minde, but a very beast, led by lust? not conside­ring of times past, present, or to come. When these return to their wits, like the Prodigal, will they not be ashamed? what doe such but abuse the best things, to the dishonour of God and their owne damnation? wherefore, get knowledge, striue for a sound minde; for men of vnderstanding, are of ex­cellent spirits. And for our furtherance herein, wee will set downe, what a sound mind is; and wherein it consisteth.

A sound minde, is the minde guided by the arte of Logicke; A sound mind defined. that is, the true rules of Reason. For euery good Logician hath a sound minde.

God hath giuen to man Reason, which is the verie eie of the soule; and to guide this reason, hee hath appointed pre­cepts, the which if he follow, hee shall doe well. For, as it were to no purpose, to haue an eye, if he had no obiect for it; so in vaine to haue reason, wanted he rules to guide it. And God hauing made man, and all things for man, hath giuen him an eye to see them, and how by rule to dispose of them. And this must be noted; that the rule of Reason,Note. crosse not the precepts of Divinitie; for they will stand to­gether, though somethings in Divinitie goe beyond our reasonable apprehension. For in the word of God, there is, 1. Truth 2. Goodnesse. Truth is the obiect of reason; Good­nesse the obiect of the will; hence, the will is more noble, than the vnderstanding from the goodnes of its obiect.

And for our better proceeding in this wee haue in hand,A distributi­on. we may consider a sound minde; 1. In it selfe; or 2. In respect of its obiect.

All things in the world may be said to be, primarily the obiect of Reason: for as the eye hath all creatures & colours visible, for his obiect: so all arts, or the irradiations that proceed from them, first reflect on the glasse of mans rea­son or vnderstanding. And as the eye guides the hand, so reason guides the will. The eie, in order of naturall opera­tions, directeth the foote and the finger; the eie of reason, in morall actions, guideth affection, and the wills faculty. And as the hand and foote guided by a dimme eye, doe often [Page 197] worke and moue a misse; so the will and affection, misled by the darknesse of reason, operate and doe things not conve­nient,

And obserue further, that as the eye of the body hath di­verse5. Intellectuall vertues; all defined. seuerall acts; so hath the eye of reason; the which some call Intellectuall vertues. I thinke they be distinct acts of reason, arising from the variety of the obiect, about the which its conversant.

First, Intelligence; which is, that act of reason, whereby1. we vnderstand euery particular concerning euery thing. 2.

Secondly, Science; which is that act of reason, whereby, we know all truth in all things.

Thirdly, Sapience; which is, that act of reason, whereby3. we vnderstand and perceiue, what will follow from euery thing.

Fourthly, Prudence; which is, that act of reason, whereby4. we obserue the fittest opportunities for the effecting of all things.

Fiftly, Art or Skill; which is that act of reason, whereby,5. we know how to effect euery thing most skilfully.

Or, the first act of reason, is to see simple arguments with­out any relation one to another. The second act, how one depends on another, as cause and effect, absolutely; sub­iect and adiunct after a manner. The third act, is discerning of what will follow, as the deduction of axiomes. The fourth act is, to apprehend how these are to be applyed in vse. And the last act is skill, how to dispose of all aright. For he that doth the foure first, is an artist and a skilfull artist; so that wee see what is needefull for a sound minde.

But yet we would not ensnare the tender conscience here, as though without this acute knowledge none could be sa­ued; we rather doe deliuer this doctrine, that, man seeing his blindnesse might be truly humbled, and not boast, as many doe, of their iudgements, that know nothing as they ought to know; and consequently, seeke vnto God for wisedome, who giueth it to the simple for saluation. And there is no good Christian but hath, in some measure, a sound minde; 1 Cor. 2. 15. for the spirituall man discerneth all things: and Christ hath promised to send them his spirit, which shall leade them into all Ioh 16. 13. [Page 198] truth: Yet the best know but in part; and before they vnder­stand any thing aright, God must take the vaile from the eye, and anoynt it with oyle, that commeth from the Lampe of his spirit. 1 Corint. 13. 9. 1 Iohn 2. 27. Reu. 3. 18.

And now we will a litle touch the obiect of a soundThe obiect of a sound minde. minde, and so winde both vp together. And to these parti­cular heads it may be referred. 1. Logick. 2. Grammar. 3. Rhetoricke. 4. Geometrie. 5. Arithmeticke. 6. Philosophie and 7. Diuinitie.

The art of Logicke, guideth Reason: Grammar and Rheto­ricke, speech: Geometrie and Arithmeticke, quantitie, both discrete and continued: Philosophie, nature; and Diuinity the will. And a man may be said to haue a sound mind, that is skilfull in any of these arts. Further, that may not bee omitted, that Arts may be compared to the steps of a ladder; and as the lowest guideth and helpeth to all vpwards, yet it selfe borroweth ayd from none; so doth Logicke giue di­rection & helpe to all the other arts, yet it selfe receiueth as­sistance from none; and this is worth our learning to see, how one depends vpon another.

God, he hath made all things liable to reason; and, that man might apprehend them, he hath tipt the creatures, as with colours for the eye, so with Logicall irradiations, for the vnderstanding to receiue instruction. Now because all things fall not vnder the act of one mans vnderstanding; and in regard he is a communicable creature, and all things made for him; he hath appointed a post (for speech is but the carriar of the truth to the person) that others might partake of all his wisdome. Grammar, like one in a plaineMans messen­gers be 1. Loquentia. 2. Eloquentia. sute, deliuers the thing as it is, plainly: but Rhetorick, like a braue man in purple, or some cut, laced, or iagged sute, brings it more plausiblie. Thus good was God, to giue man variety of vessels, that he, with the more delight might en­tertaine the truth. And here you see how Logick prepares packes for Grammar & Rhetoricke; which be as Carriars to travell with truth. Where note, that Logicke may be with­out Grammar; and they that bring speech into Logicke, [Page 199] are in an errour, greatly deceiued.

For Logicke hath not to deale with speech, but is a distinct art; and speech is but the vessell by which from man to man, truth is conveied. Its true, that Logicke is in the words, but no otherwise than meate in a vessell, as a common adiunct to it; not as the forme in the matter, which is an essentiall part of the thing. Now when Logicke, Gram­mar, and Rhetoricke haue done, comes in, Quantity: for if Reason find it out, & Speech giue it nomination; it will be for quantitie, great or little; for number one or moe; & here comes in the vse of quantitie, discrete or continued. Thus fiue of the arts are passed. In the next place, Philosophie steppes in, and tels you the nature of the thing, whether hot, cold, sweete, or sowre &c.

And finallie, Diuinitie like the highest steppe of a ladder, hauing borrowed helpe from all the others, comes in, last of all, and is the rule of goodnesse. And as the vnderstan­ding doth apprehend truth, and falshood; so the will em­braceth good or euill. But euill comes in by accident, and is not any part of the wills proper obiect; no more than fals­hood of the vnderstandings obiect, except the vnderstand­ing be first deceiued; and so the will embrace it as good (though euill) in appearance. And now from all this thatConclusions from the dis­course. hath beene said, we might draw many excellent conclusi­ons.

First, That he who would be a profound divine, must haue [...]. some knowledge of all the arts; especially, hee must be a logician. All men haue Logicke by nature; but knowledge of the arts precept, doth much helpe and rectifie reason. Those then are farre wide, that cry out against Logicke, as though a Logician were no better than a Magician. And they are as farre to blame, that though they approue it, yet seeke not for to obtaine it; for if the blinde leade the blinde, Mat. 15. 14. both fall into the ditch. I wish, this were well thought vp­on, by such as take charge of Gods people, his chosen: For we do all know that a blind guide, cannot well leade others; a dumbe Dog call his companions, by barking; and an igno­rant [Page 200] pilot conduct the ship safe to land, and preserue it from splitting.

Againe, we may perceiue; that sound minds are not2. easily come by: Whatsoeuer the world may iudge. Some thinke themselues wise. With a little wit; as others doe them­selues rich, with no great wealth.

Besides, we gather, that one Art doth not crosse, or hin­der,3. but helpe another; no more then the steps of staires, being rightly placed, doe one another: if we thinke otherwise, its our ignorance; for God knew well how to make all things to agree, and further man in his proceedings.

Moreouer, its plaine hence; that there is a concretion or4. Composition of all Arts in one subiect; and an Aphairesin or separation, by the distinct acts of the vnderstanding, of them. As we may see in this phrase, All flesh is grasse. Bring this to Logicke, here is Comparates in similitude and like­nesse. All flesh is grasse; that is, is as Grasse: And the Axiome is true, affirmed, generall; subiect and adjunct. Heeres also Rhetoricke, and a double trope; for flesh is put, being a part, for the whole; and all flesh in generall, for man in speciall; so that here is a twofold Synechdoche; part put for the whole; and the Genus for the Speices. And who seeth not the rest of the Arts, vnder the words, grasse and flesh? For here might Philosophy be handled at large. But the divinity, when Rhetorike is remoued, and layd bare, is this.

1. That man is mortall: in his axiome, is subiect and ad­iunct.

2. That all men are mortall: for it is appointed for all men Heb. 9. 27. Rom. 5. 12. once to dye; and death went ouer all men; for all men haue sin­ned.

Note further; that Diuinity is the best Art, for all serue as5. handmaides to their Mistresse: And here we see, that the more speciall a thing is, it may be the better; for Diuinity is the most speciall Art, yet the best: so that the old Rule Bonum Bonum quò communius, [...]ó melius; ex­pounded. quò communius &c. The more common a good thing is, the better it is▪ must be warily vnderstood; for the more Com­mon a good horse is, he may be the worse. But this is a [Page 201] truth, that the more subordination there be of things to a thing; or of ends to an end, the better that last thing or end is: Hence God is the chiefe good; for all things are sub­ordinate to him, he to nothing: so diuinity is the best Art; for all are subiect to it; it not to any. Wearing the suite is better, then either shaping or sewing: eating the meate, better then killing, or roasting; for they are subordinate, and make way for the other.

But I am sensible of my digression; we will therefore con­clude6. with this, that the sound mind, the Apostle meaneth, is the true vnderstanding of such principles and rules of Re­ligion, that are of absolute necessity, either in the right de­viding and handling of the word; or for the well guiding of vs in all the duties of Christianity; Whether superiors or inferiors, or in what condition, a man be, soeuer. Now the Lord giue vs true vnderstanding in all things necessary, Amen.

There is yet a second doctrine that may be drawne from the word (if we reade or interpret it as some doe) which is; that

Moderation of affection is needfull for euery Christian. 1.Doct. 9. Thes. 5. 6. 1 Tim. 3. 2. Tit. 2. 2.

First, its needfull in regard of our selues; for otherwiseReas. 1. Loue is but indiscreet passion; Feare, despaire; anger, fury; ioy, madnes: Yea euen Gods graces, without this, worke strangely in his children; for knowledge, like leauen, puf­feth vp; and power worketh beyond his Commission.

Againe, its needfull in respect of God. 1. That wee mayReas. 2. be patient in aduersity. 2. Humble in prosperity; for both these are well pleasing vnto him.

And in regard of others its necessary, either in writing,Reas. 3. or speaking; for still words, and moderation of affection, worke mightily in others; especially in some natures.

This Condemneth the rashnes and headines of some inƲse. 1. our dayes, who would haue fire and brimstone to come downe from heauen to destroy the aduersaries: Oh! how rate is this moderation of affection to be found in the sons [Page 202] of men! I had almost said in my heate and hast, there is no moderation at all. And if wee well weigh it, we shall finde but little. For how doe some ioyne house to house, land to land, So that the poore haue no habitation left them? The iudgesIsa. 5. 8. loue to cry, with shame; Bring yee. The Ministers are notHos. 4. 18. altogether excuseable in this; and in too rash censuring, blameable. How doe many men also stuffe themselues with the Creatures? and keepe no moderation at all, in their ap­parelling, recreating? Doe not some discharge Cannons, and drinke carrowses; as if the Kings shot and powder were prouided for no other purpose, but to make mirth, and not to wound his aduersaries? One cryeth, like Moses, Heale her now; another with Rahel, Giue me sonnes, or else I dye; a third, as David, would God I had died for thee? and with the Thessalonians; millions mourne, as men without hope. But we omit further reprehension; and come to exhortation.

Let vs all then striue for moderation of affection; for itsVse 2. not the least degree of sanctification. And tell me, wherein Gods children haue more faild then in this? how did Peter misse it many times in many things? and Ionah greeue for a guord?

The Minister must labour for it in the deliuery of the word, hee must suffer evill men patiently; sowe the seede in his hand, and contentedly stay and waite for a blessing; informe the iudgement before he worke on the affections: or else like the Carpenters pinnes, if he strike without boaring, his words will fly againe in his owne face.

And that we may all of vs haue moderation, obserue these following rules, as remedies.

If we deale with men; they be either whole Churches orRules for Moderation. particular persons. We must not separate from those that1. differ with vs, but in Ceremonies: we must wisely and mo­derately carry our selues towards them; for the band that ti­eth vs together, is not a bare Ceremony. Its want of mode­ration of affection, when men make a rent in the Church; spet their Mother (if they haue any) in the face; and count all her children Antichristian. These know not, or doe not [Page 203] what is required of them.

Are thou to deale with particular persons? why then, they are either called, or not called: if they be called, then they be either weake, or strong. If they be weake in the faith, receiue them not for disputation, but for edification: Few obserue this thing. If he befalle [...], the [...] restore such a one with the spirit of meekenes. Bones ou [...] of ioynt haue neede of atender finge [...]ed person.

What? are they without? then deale gen [...]ly▪ with them at the first; for fell opposition driueth them off the further; instruct them with meekenes, and pro [...]e what the Lord will worke that way. Wee see that a skilfull Cooke, when hee would haue the fire to roste, and [...] the meate [...]he [...]t the first, layeth it a farre off: for th [...] [...]eate being lesse▪ [...] sooner openeth the pores, and peirceth to the bone, by reason of the small opposition; whereas, were it at the beginning put too neare, it would shu [...] the pores, scortch the meate, and neuer roste throughly, [...]y reason of the opposite force of the contrary qualities. So, when wee be to deale with one that's cold in Religion; begin we by degrees; vse not too much [...]eate at the first; least he oppose the more, and bee gone: Try him, if he will be wonne with the gentle words of exhortation. I assure my selfe that for want of Moderati­on in this kind, the Magistrate [...] Minister, and priuate man, haue not beene so profitable, and succesfull in their procee­dings, as they might.Obiect.

But some may obiect; they are such as hate and persecute the truth.

God [...]eares, so should we; hee knowes reprobates, so doeSol. not we; he may haue a strange working in it the which wee doe not see; he dwells with Angels, but so do not we.Repl.

Oh! but they are Dogs and swine.

Why then▪ 1. Giue them good example. 2. Prouoke themResol. not 3. Pray for them. and 4. Doe not finally iudge them; but leaue them to the Lord.

Thus we come, in the next place, to speake of moderati­on in personall iniuries; Wherein thou must be very care­full; [Page 204] for we loue our selues very well. Doe men speake a­gainst thee, or write against thee? avoyd thou all bitternes, and immoderate courses: Rashnes and heate in this case (as I haue especially obserued in some mens writings) hath done, a good cause, harme: say with Michael avoiding ray­lingIud 9. words; The Lord rebuke thee; or with Paul. I pray God it be not layd to their charge; And we must beare with small er­rors in others, and naturall infirmities, for this is great wise­dome. Yet we must not be tainted with their errors, but re­proueCaution. them, though our dearest friends.

I might follow this point further, in respect of outward things; but a word of all in generall. Take heed how thou lettest thy affections loose, they be nimble birds, quicke spi­rits, and not easily recalled. Let them not light and sit long of any stand, either person, or thing; for they will with the more difficulty be remoued. When men set them on, (as the Bee doth her sting, or the Cripple leane on his Crut­ches) with all their strength; then, when the thing they affect is tooke away, they fall vpon all foure, and are foully be mudded: Set them on, as Citizens doe their Mastique patches on their faces, or as we put gloues on our hands; so will there neither be paine, or peril in the remotion of them▪ Or doe, as he doth by his feete, that standeth on the quicke­sands, remoue them often, by withdrawing the minde from them; so when the tyde of trouble approacheth, thy affecti­ons, as his feete, will not sticke fast, but, without danger thou maist plucke them vp, and be gone. The true cause, why the best men haue beene so turmoyld in crosses, hath beene the immoderate affection, of earthly & moueable ob­iects. In conclusion avoyde all counterfeite moderation, forCaution. its as bad as immoderate affection; and be thou assured, that if thou vse either, at one time or other, it shal wound the heart, peirce deepe into the soule, and cost thee full deare. Learne this lesson now, least it proue too late hereafter.

Having handled Power, Loue, and a Sound mind, as they are absolutely to be considered, we come in the next place to speake of them. 1. But briefly (as they haue dependance on [Page 205] the verse going before. 2. As they are opposed to the Spirit of feare; and 3. As one hath relation to another. And first we note, that

Power, loue, and a sound minde, should moue vs to be resolute Doct. 1. in good actions, and to stirre vp all other gifts we haue receiued.

Againe, we obserue, as they bee in opposition with the word feare; thatDoct. 2.

The Spirit of power expelleth feare.

For the weaker is easily subdued by the stronger. Men of strength will with ease ouercome feeble Infants.

Besides, we collect; that

Loue driueth away feare. Perfect loue casteth it out, as an­otherDoct. 3. Apostle writeth. 1 Ioh. 4. 18.

And this may be obserued also; that

A sound minde putteth away the Spirit of feare. Doct. 4.

He that knoweth all the dangers in his voyage, and hath skill to guide the Barke, will not feare shipwracke. Igno­rant Pilots; so iniudicious Christians, are timorous per­sons.Reasons.

For 1. It will teach a man why he should feare.1. 2. 3. 4. Vse.

2. What to feare, and what not to feare.

3. When he is to feare, when not to feare.

And 4. How to feare, for kind, measure.

Wouldest thou then not feare, as the wicked doe? then striue for a sound mind, a profound Iudgement.

And as they depend one on another, we gather, that

Power, loue, and a sound minde are of absolute necessity for a Doct. 5. resolute Christian; Preacher, or private person.

For Power without Loue can worke; but will not.Reasons. 1. 2. 3. Ʋse 1.

Loue without power would worke, but cannot.

And Power and Loue can and will, but a sound minde is requisite to guide both.

Woe then to those, that stand in the Sanctuary of God to feede his flocke, and haue none of the three, neither seeke for them. It had beene good for such, they had gone to plow, or Cart. I say no more of them, but the Lord haue mercy vpon them.

In the name, then, and feare of God, let vs striue for theseVse 2. three; this cord will not easily be broken. Get wee power, loue, & sound minds; so shal we be resolute in good courses; and fight valiantly the battels of the Lord. Sleepe not with the veyle of darknesse ouer thine eyes; couer not thy heart with the mantle of hatred; neither be thou like the cripple, that is alwaies crawling, or relying on his crutches. But get thou the annoynting of grace from aboue, that thine [...]es may be opened loue shed abroad in thy heart; and strength and nimblenes to run through the whole man: Omit not the season, neglect not the meanes, least thou seeke one day, and shalt not be heard.

And finally, we note another thing, thatDoct. 6.

Power, loue, and a Sound mind are the gifts of God.

Man by his fall lost all. Learne then whom to praise for them, if thou best them: whither to goe for them, if thou want them.

VERS. 8. Be not therefore ashamed of the Testimony of our Lord, neither of mee his prisoner: But be partaker of the afflictions of the Gospel, ac­cording to the power of God.

TWo things in generall in this verse are to be ob­serued.The Logicall resolution. 1. A Dehortation. 2. An Exhortation. In the Dehortation are three things. 1. What the Apostle dehorts from. viz. Shame. 2. Whereof Timotheus must not be ashamed viz. 1. Not of the Testimony of Christ. 2. Neither of Paul his prisoner. And 3. The ground; why hee must not bee ashamed is contained in the word, Therefore.

In the Exhortation three things also may be noted. 1. To What the Apostle exhorts him; and that is to suffer afflictions. 2. What afflictions? such as accompany the Gospell. 3. How [Page 207] he must suffer; according to the power of God. And the word, Therefore, may also be a ground to the Exhortation, as to the Dehortation.The Theolo­gicall Exposi­tion.

Be not therefore.] This word, therefore, presupposeth two things. 1. An inference drawne from some precedent rea­son. 2. A thing to be omitted, or performed, subsequent.

Ashamed.] Shame is an effect that followeth the commissi­on of some evill; and alwayes is a companion of true repen­tance: But by not being ashamed, Paul intendeth more, as Boldnes, resolution, constancy, perseuerance.

Of the testimony of our Lord.] That is, the Gospel of Christ, and it may be called his Testimony, for 2. Reasons. 1. For Christ did seale it with his bloud. 2. Because in the Gospel, testimony is giuen of Christ. Testimonies are either divine, or humane: they be inarteficiall arguments, hauing little force of arguing, or prouing a thing; and that they borrow from the artificiall; for they haue it not in their owne na­ture. Now the Gospel is a divine testimony, and hath great power and authority, because the author of it, Christ, was trueth it selfe; and they that penned it, were carried by the Spirit, and could not erre.

Neither of me his prisoner.] There be two sorts of prisons and prisoners; spirituall, or corporall; of spirits, or of per­sons. Peter speaketh of spirits in prison: where note by the1 Pet. 3. 19. way, that soules departed are in place, contrary to the iudge­ment of some. But here is meant a corporall or personall prisoner; for so was Paul at that present. And he ioynes him­selfe with Christ, because his cause was coupled with Christs.

The Exhortation followeth.

But be partaker of the afflictions of the Gospel; or, Doe thou suffer together for the Gospel.] This word, Partaker, intimates, 2. things, 1. Companions, or diuers persons. 2. A thing devi­ded, or shared amongst them. The persons, Companions to Timotheus, was Paul and others; the thing they had part of, was afflictions. And afflictions are such as either wound the soule, or body; for man consisting of a double substance, may suffer two kinds of torments: But man onely can hurt [Page 208] the body; not the soule of Paul was in their fingers.

Of the Gospell.] Gospel in Greeke is glad tydings; and Gospel, some deriue of God and speech, saying it is an old Saxon word, signifying Gods speech, or good speech. The sense is, Endure such troubles as accompany the Preachers and em­bracers of the word of God, and of Christ.

According to the power of God] There is some difficulty in the vnderstanding of this phrase; and my Authors say no­thing to content me. Some vnderstand them thus: Being moued by, or with the power of God; others reade; Being per­swaded by the Gospel, which is according to the power of God; that is, in which the power of God doth plainly shew and declare it selfe.

For my part I take this to be the truth; that Paul wold haue Timotheus to suffer as he was able, and had, or should receiue ability from God. And hee seemes to answere a secret ob­iection, that might arise in his sonnes heart. He might thus reason: How am I able, being yong and weake, to endure such great troubles as accompany Paul, and other strong Christians? Paul takes away this, thus: Why Timothy, doe thou suffer according to thy power; beare what thou art able; for that's all I require of thee, or that the Lord will af­flict thee withall.

Being that the Lord hath set thee apart for the worke of The Meta­phrase. the Ministery; hath also fitted thee with gifts for the exe­cution thereof; I therefore doe dehort thee from being a­shamed and abashed in regard of the great and many trou­bles and trialls, that doe accompany the preaching and pro­fessing the glad tidings of Salvation: and doe further from the same grounds exhort thee, for to endure with pa­tience, constancy and perseuerance such afflictions, as thy fellow-labourers partake of, and are incident vnto: nei­ther let thy youth or weak [...]es daunt or discourage thee; for all that I desire of thee, or that the Lord will inflict vpon [Page 209] thee, is no more, then that thou hast, or maist receiue ability to vndergoe and beare; this is all I would, this is that thou oughtest to doe. The deductiō of doctrines.

First, out of the word, therefore, we note, that

Doctrine, Reason, and vse, is a warrantable kind of preaching. Doct. 1.

It is not any vpstart and fantasticall, but an auncient and an Apostolicall kind and way of teaching. When Paul by many Reasons had proued the Resurrection and iudgement to come; in conclusion hee makes vse. Wherefore, my belo­ued, 1 Cor 15. vlt. be yee stedfast, immoveable, abundant alway in the worke of the Lord; in as much as you know your labour is not in vaine in the Lord. So doth he. 1 Thess. 4. 14. vlt. And Peter treadeth in the same steps of method. 1 Pet. 4. And you shall find it practised throughout the booke of God. For (saith the same Apostle) Seing these things are so, what manner of men ought we to be, in holines of life and blamelesnes of conversation? 2 Pet. 3. 11.

For is it not reasonable? Who can deny it? wee gatherReas. 1. some note that directly floweth from the Text; then we con­firme it. First, By axiomaticall propositions; and Secondly, By some third argument. When two pieces of cloth be in controuersie, we take a light, and by that wee discerne whi­ther is the better, for colour, substance: so when two things are controuerted, which of them is the truth, wee produce a third argument, and laying that to them, as the candle to the cloth, wee come to iudge the better which is false, or true.

And Application is profitable: For men naturally, beingReas. 2. vnwilling to receiue the seed of the word, as the hard earth is the corne, Application, like a mallet or harrow, brea­keth the heart, and causeth the truth to take the better, and deeper impression.

Men therfore must not condemne this Method as thoughƲse 1. Obiect. Sol. it were vnreasonable, vnprofitable. But some may say, The Scripture doth not vse it, I answere, it doth; yet not so ex­actly: [Page 210] for God in wisedome and goodnes, hath scattered things, and often vseth an inversion of the parts, that man might seeke & search in the vse of his Reasons. For Logickes Rules are like so many hounds, beating the bush of Gods booke, to find out the truth. And as flowers, were they layd vpon an heape, would not be so delightfull to the gatherer, as when in the garden, they be pluckt here and there by one and one. So the truth in Gods Booke, being found out by seeking and searching, here a little, and there a little, is much more acceptable and well pleasing vnto man. And this (I iudge) is the Reason; why the Scripture is writ as an histo­ry.

This may confirme and encourage those; that vse thisVse 2. method, to go on, & not to cast it off, for the dislike of a few. Notwithstanding we tye no man to our order; but let euery one write and speake, as he hath receiued of the Lord. Yet this I adde, that it is good for memory, & the common peo­ple doe profit the most by that way of teaching: therefore its not amisse for their better edification, to descend and stoope to the capacities of the simple, vnlearned.

And this, by experience, I haue proued, that the doctrineDirections in the deduction and applicatiō of doctrines. and my text (if rightly deduced) make a Syllogisme; the text it selfe alwaies being the third argument to confirme it. Againe, my Reason and my doctrine make a Syllogisme al­so; my Reason being a third argument further to confirme it. And last of all, my vse and doctrine must be also a Syllo­gisme, and ordinarily a connexe; so that so many vses as you deduce from the doctrine, if they will (the doctrine being the third argument) make a syllogisme; you neuer misse your rule, be they few, or many.

Be not therefore ashamed.] Whence note, that

No man is to be ashamed of, but resolutely to beare witnesse Doct. 2. vnto the Gospel.

The faithfull are called a cloud of witnesses. And this is notHeb. 12. 1. without command. Acts 1. 8. Matth. 10. 32. Acts 26. 16.

For it is the power of God to salvation, to the Iew first, &Reas. 1. Rom. 1. 16. 17. to the Gentile, both before and after the comming of Christ [Page 211] in the flesh; this Reason Paul giues of the point. Who would be ashamed of that ship, that was a meanes to preserue him from drowning?

Because to be ashamed of it, is to be ashamed of the Au­thorReas. 2. of it, Christ; for he that despiseth his doctrine, despi­sethHeb. 10. 29. him; and is neare vnto cursing and burning.

This reproues both Ministers, and people; for how ma­nyVse. 1. haue we, that will not beare witnesse to it, but are ashamed of it?

You will say, who be they?Quest. Ans. What Prea­chers be asha­med of the Gospel.

I answere, for Ministers: 1. Such as can Preach, but doe not. 2. They that giue ouer their calling, and, with Demas doe embrace the world. 3. When men Preach without study and premeditation; idlely, not soundly. 4. When they fill their Sermons, and stuffe them with a bastard kinde of elo­quence, of variety of tongues, Poets, Authors; for why should they doe this, if they were not proud, and had not a base conceit of the Gospell?

But may not a man doe this?Quest. Ans.

Yes. When hee speakes to a learned, intelligent, and iu­dicious Auditory: or, when the point is in controuersie be­twixt vs and our Aduersaries: or, when the end is not for ostentation, but to winne dignitie to his Ministery, and for edification of the people. But yet cautions must bee obser­ued.Cautions in Quotations.

1. It must be done sparingly.

2. Augustine, Chrysostome and Ierome, must not shoulder out Peter and Paul; Iames and Iohn.

And those Ministers may be said to be ashamed of the Gospell, who Preach one thing, and practise another; here­in Peter was to be blamed. Gal. 2. 12.

And for People, these may be said to be ashamed of theWhen, and what people are ashamed of the Gospell. Gospel.

1. Who thinke, that the power of godlines consists in Ceremonies, beggarly and impotent rudiments; as the Pa­pists doe.

2. Who if they dislike the person, they will none of the [Page 212] doctrine: these are like those that will not drinke good wine, out of an earthen vessell, or wooden dish. Math. 23. 3.

3. Who, if any sentence dislike them, they reiect all the rest of the Sermon: these will no corne, if chaffe bee grow­ing neere it. 1 Thess. 5. 21.

4. Who, when a Sermon is twise Preached, cast it away; meate that hath beene once before serued, pleaseth not their pallats. Phil. 3. 1.

5. Such as will not speake the truth, hauing occasion, but seeme worse then they are: they had rather be counted wise and wicked; then simple and religious,

6. Those, who will not professe the Gospell, because Christians are poore. Proud men cast off the fashion, when it growes common amongst the vulgar sort. Ioh. 7. 47.

7. Who, when some fearefull iudgement befalls a man that hath beene forward in religion, shrinke backe, and are daunted. Eccles. 9. These will not to sea; for a skillfull Pylot hath beene drowned in it.

8. Those, that will haue Sermons when they are dead; but will none in their life time: These take Physicke when the disease is past cure. Or would haue a funerall, that their friends might be commended, who neuer deserued any.

9. That, of all company, care not for the communion of Saints.

10. That haue a forme of godlines, but deny the power of it. 2 Tim. 3. 5.

11. And finally, who will none of their sonnes to be di­vines, except he be blind, or maymed.

But, (beloued) Let vs not be of this number; but beareVse 2. witnes, to the truth, the which is done, 2. Wayes. 1. Inwardly by louing of it and beleeuing on it, 2. Outwardly, by con­fessing it, and professing it. Rom. 10. 10. Ioh. 3. 33. Rom. 10. 9. Luk. 9. 26.

And to moue thee the rather to it. 1. Consider, that GodMo [...]iues not to be ashamed of, but to beare witnesse to the Gospel. is not ashamed to be our God. 2. Christ is not ashamed to call vs Brethren. 3. Thinke what an honour it is, to be wit­nesses chosen of the Lord; hee hath Angels that would doe [Page 213] it. Act. 14. 17. 4. Our disgrace shall turne to our good. Rom. 8. 28. 5. We ought to be ashamed of nothing, but sin. Rom. 6. 20. 6. And Lastly, consider what shame they that deny Christ and his doctrine, shall vndergoe another day. Compare our shame here on earth, with that which the wic­ked must partake of at Christs comming; and it will seeme as nothing.

And that we may be good witnesses, and not ashamed.What needfull for a good witnesse.

1. Let vs get a true vnderstanding of the worth of the Gospell. 1. In respect of itselfe▪ and 2. The great benefit, that1. we doe and shall reape by it. Get a feeling of it in our hearts.

2. We must striue for faithfulnes, iustice, integrity, for2. they will further vs.

3. Labour for loue to the truth; and abandon couetous­nes,3. pride, pleasure &c. for Loue will constraine vs.

And 4. Get courage & resolution, for that will embolden4. vs. This was wanting in Pilate.

Now from these Rules we learne, that No ignorant, cove­tous, vnfaithfull and faint hearted person, is either fit, or able to beare witnesse of the Gospell, and not to bee asha­med.

Neither of me his prisoner.] Here we might consider, 1. Who was in prison, Paul. 2. Of whom he was put in prison; of the great men of Rome. And 3. His dealing towards the Saints in time past, before he himselfe was in prison. Whence from the person, we may collect, that,

They that haue persecuted the Gospell, may proue prisoners for Doct. 1. the Gospell. Againe, that

Faithfull Preachers haue beene vsed like Malefactors. Doct. 2.

And, from his Aduersaries; that,

Great mens proceedings are not alwaies according to equity Doct. 3.

Iniustice may lodge in the mightiest persons. What was Pharaohs course to the Israelites? Ahashuerosh towards the Iewes? Herods, Pilates, and the Pharisees to Christ, and his Disciples?

For great men are not alwayes wise, neither doth the agedReas. 1. alwayes vnderstand iudgement. Iob. 32. 6.

Because, though they haue knowledge; yet iniustice mayReas. 2. be executed through couetousnes. Felix may take a bribe; and Iudas sell his Master for money Act. 24. 26.

We must not therefore thinke that all is well which greatVse. 1. men doe: for they may, and haue misled it; and might, hath and vsually doth, ouercome right.

And let vs not hang our selues on man, and make fleshƲse. 2. our hope; but put our confidence in God, whose actions are alwayes iust, and equall. For God is not a God, that loueth iniquity; neither can the Almighty peruert iudgement. Iobs friends mist it farre, crying against him, Art thou the first Iob. 25. 7. &c. man, that was borne? Doest thou restraine wisdome to thy selfe? hast thou heard the secret counsell of God? What knowest thou, that we know not, and vnderstandest that is not in vs? With vs are both ancient, and very aged men, farre elder then thy Father. So some cry, we haue such, and such on our side: What tho? may they not be deceiued?

Againe, where Paul put the Saints in prison the time past, and is now a prisoner, we gather, that

With what measure we meete to others, the very same may be­fall Doct. 4. our selues.

Pharaoh was forward to haue drowned Moses and the people; yet was not he and his hoast drowned themselues? Adonibezek cut off the thumbes of seuenty Princes; and wasIudg. 1. 6. 7. not he serued, as he served them? Let Iacob trip vp his bro­thers heeles, and deceiue him both of his birth right andGen 27. 35. & 29. 25. blessing; Laban shall giue him bleare eyed Leah in steed of of faire Rachel, and change his wages many times: And if David will wrong Ʋriah in abusing his wife; an Absolom shall pring out of his owne bowells, to defloure his Concu­bines in the sight of all Israel.

For its iust with God, to measure to vs, as wee haue doneReas. 1. Matth. 7 2. to others: and hee hath said it, and shall hee not doe it? Yet it is not alwayes in reuenge, but to his as a correction; Paul was better in the being a patiēt, then an agent in this regard, and action is not alwayes better then passion; except the ground, end, & the rule by which the act is guided, be iust & [Page 215] good. For we gaine more by Christs passion, then by A­dams action.

And the Lord doth this, that we might the more warilyReas. 2. avoyd sinne, and not haue that punishment to fal on vs, that hath done vpon others. The master sometimes strikes his seruant in the sight of his sonne, for a fault committed; be­cause he would haue his child to avoyd his steps, by the be­holding the others correction; so what God doth, is for our edification; and that we might flee sinne and euill.

This may informe vs, how to carry our selues in our trou­bles,Ʋse 1. we must not lay the fault on him, or her; this or that; fortune or chance: but cast our eye on our former dealings to others, and peraduenture we shall spy out the true cause, why, in that particular, wee are afflicted. And if in so doing we find out the roote, from which this branch sprou [...]e [...]h; why, plucke it vp; and let it no longer grow in our ground: Lay the fault where it is, for feare a worse thing follow.

And is this true? then let vs all learne Christs lesson: DoeƲse 2. as we would be done vnto, another day. Would the servant haue done obedience, by his, when hee is a Master? then let him be seruiceable, when hee himselfe is in subiection. And they that are children must obey their parents, else they shall finde theirs to prooue but vntoward tooles. Speake ill of no man; for if thou doest, its iust with God, to let one loose that shal pay thee home in the same kind. And in briefe: woul­dest thou be releiued in want, comforted in misery, haue the faithfull to pray for thee, and in the houre of death to close vp thine eyes? then giue to the poore, pitty the weake, com­fort the feeble minded, pray for thy brethren, and visit them that are a dying. And though this point by me be short in pressing: yet I would haue it of thee to be long and often in practising.

Neither of me &c.] Where we note; that

We are not to be ashamed of such persons, as by suffering beare Doct. 5. witnesses to the Gospell.

1. For God is not: they are precious in his eyes.Reas. 1. Reas. 2.

2. If we be, we doe not as we would haue others to deale with vs.

And from this branch we note one thing more, thatDoct. 6.

Corporall bondage doth not depriue Gods seruants of Spirituall freedome.

For Paul saith he is the prisoner of Christ; both prisoner for his cause; and also respected of him in prison, as his ser­vant.

This is a poynt that hath or may haue his vse, and is com­fortableVse. to all, that shall at any time suffer for the Gospell in Turkey, Rome, or nearer home: for though such be mans bondmen; yet they be the Lords freemen. From this very1 Cor, 7. ground, Paul comforted the poore servants of infidells.

But be partaker of the afflictions of the Gospel.]

Having finished the dehortation, we come to speake of the Exhortation; where we first collect; that

We that professe the Gospell are patiently to suffer all afflictions Doct. 7. that accompany the same.

So haue the faithful done in former time; not counting their liues deare vnto them for the truths sake.

For we loose nothing by it. 1. If friends forsake vs, AngelsReas. 1. shall pitch their tents about vs. 2. If we want liberty of body we haue freedome of spirit. 3. If there be no outward peace; yet we haue in ward, that passeth all vnderstanding. And [...]. though our outward man perish, notwithstanding the inner man is renewed daily.

Herein we are the likest to Christ; and what greater ho­nourReas. 2. to man, then to be made conformable to his Lord, and Master?

And is not the Gospell, and the obedience of it the bestReas. 3. things that we haue, or can doe? what were wealth without the word? one drop of this balme is to be preferr'd before all the riuers of pleasure and profits in the world. And one act of beleeuing in Christ, will restore a man to all, & more too, then that he lost by one offence in Adam his Father.

We must once die, and neuer in a better cause; besides allReas. 4. this, Christ he hath suffered for vs, and we haue the Lord on our side.

And heere we might reprehend some, that will suffer no­thingVse 1. [Page 217] for the Gospels sake; they neuer respect candle or can­dlesticke. The Preacher and the Gospel are the onely things that best may be spared in the parish. A word will make them cast away their weapons, and be gone: And, like little children, they hang their heads, clappe their hands on their faces, set their hatt in the brow, and runne away at the very humming of Bees and flies.

In the next place, let vs all in wisedome and resolutionVse 2. confesse the Gospell and professe it, and partake of the smal afflictions that be in these dayes. Beloued, wee haue not re­sisted to fire and fagot, neither hath our purple bloud colou­red the stones in the streetes: then shall wee not suffer the tongue, with patience, to smite vs? I cannot prescribe what kind or measure we may suffer; But it is the voice of hea­uen, that in the world we shall haue many tribulations: All that Act. 14. 22. 2 Tim. 3. 12. Ioh. 16. 33. will liue godly in Christ Iesus, shall suffer persecutions: But let vs be of good comfort, for our Captaine Christ, in whom we are more then conquerours, hath ouercome the world.

Againe, we obserue hence; that

The Gospell whether preached or professed is alwaies attended Doct. 8. with sufferings and afflictions. Psal. 22. 2 Chron. vlt. 15. 16.

For some doe imprison the very word, and would notReas. 1. haue it to run and be glorified. 2 Thess. 3. 1.

And it must be so: For 1. God hath glory by it. 2. HisReas. 2. children get good by it. And 3. hereby the devill is proued a lyar; for Iob serues not God for nought. Yea and 4. The basenes of the Gospell (as some esteeme it) bringeth suffe­rings; as to trust in a crucified God.

Those then that are Ministers, must arme themselues withVse 1. patience and resolution; Private Christians must doe the same. Yet here is a wonderfull mercy of God, that no po­wer or policy can prevent the liberty of the word, or hinderMat 24. 24. the salvation of one soule; for its impossible, that any of the elect can be deceiued. condemned.

And this must teach vs not to thinke the worse of thatƲse. 2. Gospell, that is accompanied with troubles, or of such as doe embrace it. Some cry, Oh! the dayes of old were good; [Page 218] when we had lesse Preaching, we had more peace and plen­ty. What maruell? for [...]ow Sathan seekes to put out the Candle that directs to heauen; and wicked men labour to put out that light, that doth discouer them. Let Popery bring peace with it for the present, yet perdition shall follow it in future time.

According to the power of God.] Taking these words in that sense we haue mentioned, the doctrine to be collected is, that

The Lord proportioneth the sufferings of his children according Doct. 9. to their power.

He will not suffer them to be tempted aboue their ability.1 Cor. 10. 13. Christ would not deliuer many things; for the people for the present, were not able to beare them. Timothy escaped prison (it seemes) when Paul a stronger man kist the stockes:Act. 16. for God had an eye to his weakenes.

First he would haue vs suffer according to our power, be­causeReas. 1. he would haue his graces in vs excercised to the vtter­most. He that buildes a ship, fitteth the burden answerable to her bignes; else (in part) his labour and charge were in vaine. For a lesser barke would haue fitted his purpose, ser­ued his turne.

And if our afflictions did exceed our ability, then it wereReas. 2. not for probation, but destruction; No man will ouerbur­den his beast, for that would bruise him, breake him. Christ would not haue new wine put into old vessells; for the vessels would burst, and the wine be spilt: his DisciplesMath. 10. 14. had too much of the old man in them, they were not renew­ed, so much as to be able to vndergoe, for the present, extra­ordinary duties of Religion; therefore for a time hee would spare and exempt them.

This reproues such as accuse the Lord of iniustice, cry­ingƲse. 1. out, like Caine, My punishment is greater, than I can beare; for God is iust and equall in all his proceedings.

And heere we see the goodnes of God, that in iudgementVse 2. remembreth mercy; he looketh at the ability of his children, and maketh their power the rule of his proceedings; his will is not, but their weakenesse, the ground and sole cause of [Page 219] their greater, or lesser afflictions; Yea he fits them for suffer­ings, before he try them; and then makes the burden pro­portionable to the measure of strength receiued.

By this poynt we may also be informed, why one Christi­anƲse 3. suffereth much, another lesse? because of their inequal [...]ty of strength exhibited: He that hath much grace, shall [...]eare much; little, suffer the lesse. And it [...] plaine from this ground, that to suffer many and great afflictions, argueth [...]e [...]ore grace, the greater ability.

This is for the comfort of the weake Christian; for he ha­uingVse 4. receiued a little strength, shall endure the les [...]e [...]i [...]ll; for God is merciful to the beasts, much more to his de [...]re children. What man will s [...]ke his ves [...]ll with overbu [...]dening of it? breake his beast with overlading o [...] him? or p [...]tle his ser­vant, or sonne to death, by casting too great a load on their shoulders? And then, shall God burst his golden vessels, with filling them too full of this liquor?

Moreouer, we must learne hence, that as wee grow inVse 5. grace, so to prepare for greater sufferings. Christ will haue his chiefest Champions to fight the greatest combates; weake souldiers shall come in the Rereward, and not in the fore­front, or in the heate of the battell. And be sure of this, that if thy strength be encreased, thy troubles shall be also aug­mented;Note. for all our graces, in truth and in degree too, shall be employed: If Christ be infinite in power, hee must vn­dergoe the infinite wrath of his father being made a sinner by imputation.

Furthermore, if God dealeth thus with vs, let vs haue theVse. 6. like hand one towards another. A minister must hauean eye to discerne the state of his flocke, and put a difference in his commands; he must not tyre the Lambes with driving them too fast, or too farre, with the elder Sheepe. Choyse must be made to fast and pray, and to performe extraordinary duties, at extraordinary times, lawfully cōmanded, lawfully to be executed. Parents too, and Masters must not, like the taske­masters of Egypt, enioyne their children and seruants a grea­ter worke then they are able to discharge. And would to [Page 220] God, that all men would remember this in all things; for its iust, and equall.

Finally, we must take knowledge of our owne power, andƲse 7. neuer presse our selues beyond our might. Christ would not haue some to speake of him, and to tell of his workes: why? for they were not, for the present, either able to defend the truth, suffer for it; or those with whom they were to deale, fitted to receiue it. We haue many, but too forward in these times, except their ability were better; yong Christians will be (now a dayes,) in the heate of the skirmish, without a calling, casting Cannons off their carriages, that neuer gaue fire to a double Muskert, controll the Captaines; when as they themselues neuer fought on foote. Yet beare, fight, qua­rell, but know thy standing, thy strength; and presume not (like Peter) aboue thy power.

For our direction; we must know, that ability is eitherPower distri­buted. inward, or outward, Inward. 1. Spirituall. 2. Corporall. Out­ward is in our head Christ or our riches: And according to all this power we must beare and suffer. Some Christians, like great bony beggars, are able to beare much; but in the time of trouble, they either run away, or shrinke when the burden is to be put vnder their shoulders: others (as wee haue heard) thinke nothing too heauy for them: so that these are extremities on both hands, and to be, as dange­rous, avoyded.

The last thing we note, is this, that

It is the power of God receiued, which will support a Christian Doct. 10. in affliction.

This is as wine to the spirit, the spirit to the soule, as wind to the sayles, and the sayles to the ship. But in regard we haue touched it before▪ we omit it here, and proceed to the verse which followeth.

VERS. 9. Who hath saued vs, and called vs with an holy calling, not according to our workes, but accor­ding to his owne purpose and grace, which was giuen vs through Christ Iesus▪ before the world was.

IN this verse the Apostle declareth what the LordThe Logicall resolution. hath done for him, and his sonne Timotheus, 1. He hath saued them. 2. Called them. 3. Wher­with? with an holy calling. 4. Why hee hath done this? First Paul remoues a false ground, in these words, Not according to our workes; and Secondly, hee layeth downe the true cause in these words, But according to his purpose and grace &c.

Who.] That is, God: for this word hath relation vnto theThe Theolo­gicall exposi­tion. last word in the foregoing verse:

Hath saued.] 1. Saluation is either corporall, or spirituall. 2. It is either partiall, or totall: Spirituall and totall is here meant; and it containes 3. things 1. A freedome from some evill wee are fallen into, or subiect to fall into. 2. A position & setting of vs in a good condition. And 3. A perpetuall pre­servation of vs from all dangers for future time: This is, totally and perfectly to be saued.

And called.] Calling may be distinguished. 1. By the meanes, and 2. By the subiects of it. The instruments, are either principall or secondary. God is the chiefe efficient of our calling; and the Minister, word, and creatures are but as instruments in the workemans hand. The subiect is man onely; and that either generall, or particular: Generall, as whole Nations; Gentiles, Iewes: Particular, as persons; Paul, Timotheus; the latter here meant.

Moreouer, calling is either effectuall; or not effectuall; for we may distinguish of it according to the successe.

And finally, its either ordinary, or extraordinary: ordinary effectuall calling is by the wor [...] and spirit; extraordinary ef­fectuall calling is immediately by the spirit, without the word. The calling here, is effectuall; and in respect of Pauls manner of being called, seemes extraordinary; though not so in regard of Timotheus. Act. 9.

Vs.] That is, me Paul, and thee my sonne: yet all the elect, either haue beene, or shall be called, with an holy calling.

With an holy calling.] Here's another distinction of callings, Holines it is either personall, or by imputation. So God is called holy. Yea, he is holines it selfe. Personall holines is ei­ther inherent, or actuall; and both these are to bee found in the subiects of this calling, though not perfectly, yet in some degree. Besides, imputatiue holines is double also. 1. WhenHolines im­puted 1. to persons. 2. things. Christs holines is made ours; for hee is our sanctification. 1 Cor. 1. 30. And as our sinnes were made his sinnes, and hee became a sinner by imputation: so his holines is made ours, and we without sinne by imputation. Finally, holines is ascribed to the word, to the Sabbath, and many other things; because they are causes of holines, or times wherein we are specially commanded to serue God in the duties of the first table, or in that the things be not applyed to a common vse; and in some one of these senses or other (as wee shall heare more anone) this calling is said to be holy.

Not according to our workes.] That is, not for the prevision and foreknowledge of mans faith or merits.

But according to his purpose and grace.] viz. Freely, and of his meere mercy, and from no other ground.

Which was giuen to vs in Christ Iesus before the world was.] 1. Here Paul giueth a strong reason, why their workes were not the cause of their calling, in the word Giuen, for a gift must be free, and 2. He draweth another from the time, it was giuen; viz. before the world was 1. From all eternity.

And amongst many other arguments, this is not the The Meta­phrase. least for to moue and instigate thee to preach the Gospel, & [Page 223] to beare witnesse to the truth & to partake of the afflecti­ons which I and others suffer; in as much as the Lord of his meere grace and favour, before any thing had a being, and without any regard at al of thy faith, workes, or merit, hath freed thee from all dangers, placed thee in a good conditi­on, and in time called thee effectually by his blessed Spirit, with such an honorable and holy calling as he hath done me, and will also preserue thee to his heauenly Kingdome, through the Redemption of Christ his sonne, our onely Sa­viour and Mediatour.

If we hold this verse as a digression from the former mat­ter,The deductiō of doctrines. then this poynt will follow, that

A Digression is warrantable, either in words or writing. Doct. 1.

And the Scripture else where doth confirme this procee­ding. Gen. 4. 23. Isay. 7. 16.

For it is a meanes to stirre vp better attention, and toReas. 1. draw the Auditors more strictly and respectiuely for to giue heed to what followeth. The Hawke sometimes goeth afarre off, that shee may get the wind, and bee better able at the stoope, to strike and catch her prey. And this Crypsis in preaching may be vsed.

Againe, the Spirit of God may draw the tongue sometimeReas. 2. to speake what we haue not purposed, for the good of some particular person, who is in the assembly; and some present occasion may minister iust occasion to doe the same; as wee see and know by our daily experience.

Then let not the Auditor be too forward in censuring theVse 1. preacher, for digression from the matter in hand: for God may haue a secret hand therein, that we for the present are not [...]ware of, for the comforting or conuerting of some per­son present.

And this may warrant the Minister in this kind of pro­ceeding:Ʋse. 2. Cautions for Digressions. Yet Cautions must be observed: 1. See it bee not for want of study, through idlenesse, or thy owne neglect and carelesnes to be well provided. 2. Forg [...] not to returne [Page 224] to thy former matter, and purpose; for otherwise a iudicious Auditor wil feare, as Sauls father did him, when he had long sought his Asses; that the preacher hath lost himselfe.

Againe, where Paul in the former verse and the last word thereof, hauing named God, doth in this make a description of his goodnes, we note, that

It is vsuall with good men, when they name the Lord, to make Doct. 2. mention of his mercies, or some benefit they haue receiued from him.

For they would haue him to receiue all glory. We vse inReas. 1. the naming of our friends to make mention of the kindnes we haue receiued from them, to shew our thankfulnes, and that they might be praised.

Againe, they would not haue the Lords name tooke vp inReas. 2. vaine, or be profained; and the more they can speake to his praise, the more inward comfort they haue. Wee ioy in the commendation of those wee most affect; so doe the children of God in the due prayse of their father.

Would to God, that this were the custome of our country;Ʋse 1. but with too many it is not. We vse his name, but (alas!) how often in vaine? not once making mention of the least of his mercies; nay, it were wel if some did not first sweare by it, and next declare what villany they themselues haue com­mitted.

But if we would glorifie our heauenly father, haueVse 2. others to speake to his praise; shew foorth our thankfulnes, and haue much inward comfort, let vs couple his name and his mercies together; and hee that doth this, shall haue a se­cret and hidden ioy stirred vp in his heart. Is it not vsuall, that if we speake much of a friend, and his fauours to vs, for others to say, Sure you are beholden to, or you are in loue with such a one▪ & wil not such sayings make vs right glad?

In the third place, if we consider these words as they are a motiue cause, and depend on the former, then this is the doctrine, that will follow, that

He who would not faint, but suffer affliction, is still to haue an Doct. 3. [...]ye to his Salvation.

Moses had respect to the recompence of reward, and thereby was moved to suffer affliction with the people of God for a season. The Saints looked for a better resurrecti­on, therefore endured Racking, sawing asunder, and resisted v [...]to bloud. The forerunner and finisher of our faith Christ our Lord, he setting before him the glory provided for him, endured the crosse, and despised the shame Heb. 11. 24. 35. and 12. 2.

Because varying of the obiect varieth the minds motion.Reas. 1. Psal. 40. When Dauid considered his misery, hee cried out I am poore and needy; but when he thought on the affection of God to­wards him; he altered his ioy and note, saying; Yet the Lord thinketh on me.

Besides, saluation is a thing of great worth, and of theReas. 2. faithfull principally desired, and therefore casting the eye of their mindes vpon that, they will endure any sorrow. Why did not Paul and others faint? Why? they accounted that, the 2 Cor. 4 vlt. afflictions of this life were not worthy of the weight of glory, that way layd vp for them in the heauens.

Here we see what enemies those be to themselues, WhoVse. 1. are alwaies casting their eye on their present miseries, but neuer looke vp to the heauens. If the husband man would neuer haue thought on the day of reaping, hee would haue small comfort in plowing, sowing, &c.

And this is to direct vs, what to doe in the sad times of af­fliction;Vse 2. namely to thinke on our salvation. David had vtter­ly fainted, but that hee expected to see the goodnes of GodPsal 27. in the land of the living: and so shall wee in troublesome times, haue we no eye towards the land of Canaan, the new Ierusalem. He that wades through a strong and swiftriuer, must looke to the shoare, not downe vnder his feete; For then his head would grow giddy, his eyes dazell, and he be in perill of drowning; so when the strong streames of af­fliction compasse vs on cuery side▪ if we would not faint and fall; cast we our eyes on the banke and coast of heauen. And this thing is worth our daily observation: for we shall haue some rubs, lesser or greater, continually.

This poynt then is physicke for each time, euery malady.

Thus we proceed to handle the words without any relati­tion to the verses foregoing.

Who.] The note is, that.

God is the Author of mans Saluation; whither temporall, or [...] ­ternall; Doct. 4. totall, or partiall.

All the Prophers beare witnesse to this, David cryeth; Sal­vation Psal 3▪ vlt and 27. 1. Isa [...]. 12. 2. is from the Lord; The Lord is my Salvation; Isaiah, God is my Saluation; and, the Saviour of all men▪ 1. Tim. 4. 10.

For he found out that new and everliuing way, when manReas. 1. Gen. 3. 15. had lost himselfe; into which Sat [...]an could not pry, and the Angels desired to peepe into.

And as he found out the way, so he prepared the meanes;Reas. 2. [...]oh. 3. 16. for he sent his sonne, made of a woman, that they that belee­ued in him might be saued.

Thirdly he was contented to take a satisfaction of theReas. 3. surety, whereas he might haue required it at the debtors hands; and then no flesh had beene saued: for none could haue made an infinit satisfaction.

What shall I more say? he hath sent his word, law andReas. 4. Gospell: he hath fitted and thrust foorth Ministers to diuide it aright, and to discouer the hidden mysteries in the same: finally, hee hath giuen vs of his Spirit, and by the finger of the Holy-ghost in some measure made vs (for the present) capable of his kingdome: its he, and none but hee that sa­veth Israel. For the father he saveth vs by grace; Christ byNote. purchase, the Holy-ghost by application.

This serveth to confute the Papists, who ascribe too muchƲse. 1. vnto man, for the worke of his salvation; but wee passe by that.

And is God the principall agent in mans salvation? ThenVse. 2. not vnto vs, not vnto vs, but vnto his name giue wee the praise. For what power had we to giue our selues a being? to preserue our selues since we were borne, & to worke out our saluation? why were not we reiected with many, borne in a land of darkenesse, or strangled sucking of our Mothers brests? who tooke the veile of ignorance from our eyes, cau­sed [Page 227] the light of the glorious Gospell to shine into our soules and made vs (who sometime were fooles) wise vnto salvati­on? why then, with a gratefull heart, say with the Prophet:

It is the Lords mercy, I was not long agoe consumed: and, hee is my God and my Salvation.

And would we all be saued? why then, seeke vnto God,Vse 3. rely vpon him; yet vse thou all other helpes that hee hath prescribed: Doe the best thou canst, but still depend vpon him, not on the meanes, the which without his finger, as Moses rod, will worke nothing.

And is God the author of mans saluation? why then letVse. 4. the righteous be of good comfort, for they shall be saued. What can hinder? who can prevent his resolution? Let Sathan and all the Spirits of the infernall pit, gather their wit, power, and forces together, cast riuers of water out of their mouthes, breath fire at their nosthrills, spet venome as fast as words; yet God shall plucke off their Chariot wheeles, smite them in the hinder parts; they shall in heapes lye dead and stinking on the shore, when the waters shall giue way, that all the Israel of God may safely passe, and pos­sesse heauen. And though sometimes we may seeme, to be in great dangers, as Paul and the people were in the ship; yetAct. 27. as they did to land at the length, so shall we come safe to the land of the liuing. For not one whom the father hath cho­sen, and his sonne redeemed, but in the time appointed they shall be saued: Not one of these souldiers, shall become cap­tiues; none of these children shall bee disinherited: Feare not them, little flocke, seeing nothing can depriue you of saluation.

Hath.] Out of this word it may be gathered, that

The Salvation of the faithfull is certaine and not doubtfull. Doct. 1.

Paul speakes of it, as of a thing perfected, finished. And it is vsuall in the Scripture to call things that are not, asNum. 23. 10. though they were; Bal [...] made no question of thi [...] God saith, he will put his feare into them, and they shall never (m [...]keIer. 32. 29. 40. that) depart from him. He hath promised to marry himselfe to them in faithfulnes, that is, in a couenant that shall not beeHos. 2. 19. 20. [Page 228] broken: and to such there is no condemnation: And for theRom. 8. 1. certainty of this poynt wee may produce many worthy rea­sons.

And first from God the father thus we argue. 1. Hath heeReas. 1. not chosen them 2 Tim. 2. 19. and shall he at any time reiect his people? Why then doth he not make a new election? why? for his counsell shall stand. 2. He loueth them, and whom he once loueth, doth he not loue them with an everlasting loue. Ier. 31. 3. 3. He cannot repent of what he hath promi­sed, or faile of his word Rom. 11. 29. and 4. Is not his iustice satisfied? hath not Christ paid the full debt, and shall God require it againe of the debtor? Rom. 5. 8. And if God hath chosen them, loved them, his iustice bee satisfied for them, and he hath promised to saue them; shall then any of them perish on Gods part? I trow this is plaine to euery mans ca­pacity, that they shall not, nor cannot.

A second maine Reason, or rather many may be drawneReas. 2. from Christ the Lord. 1. Hath hee not bought them? and will he now not demaund his due? Yes: thine they were (saith he to his father) but they are mine. Io. 17. 6. 2. Hath he not prayed for them? Io. 17. 24. and doth not the father heare him alwayes? Io. 11. 42. 3. He also maketh daily intercessi­on for them. 1 Io. 2. 2. And shall hee not prevaile? and 4. Christ hath glory by them. For if one member were lost, the body would be imperfect. Ioh. 17. 10.

Also from the Spirit we gather reasons. 1. If he should notReas. 3. perfect the worke of gracein them, the word that came from him would be against him. Phil. 1. 6. Againe in the 2. place, his power and mercy would not equally appeare to the elect in Regeneration, as the power and mercy of the father and the sonne in the Creation and Redemption, if any of them were not perfectly sanctified. 3. Then Christ should proue a lyer, for he hath promised to send his spirit, that shall lead them into euery truth; and againe the Spirit should not o­bey the sonne, which were the deepest blasphemy to con­ceiue. Io. 16. 13. 4. They are the Temple of the Holy Ghost; and shall hee suffer that to be destroyed? or the vn­cleane [Page 229] spirit to thrust him out of his possession? 1 Cor. 6. 19. So that on the Fathers part, the Sonnes part, and the Holy Ghosts part, they cannot perish.

And we may draw reasons from the faithfull themselues;Reas. 4. For 1. They cannot be deceiued. Math. 24. 24. 2. They neuer sinne with a full consent; the new man, the part re­generate cannot sinne. Rom. 9. vlt. 1 Io. 3. 9. And then shall he perish for the old mans transgressions? This were to verifieNote. the old Prouerbe. The fathers haue eat [...] sower grapes, and the childrens teeth are set on edge. 3. They will alwayes vse the meanes that will bring them to heauen. Col. 3. 2. and shall not hee that walketh in the way come to the end of his iour­ney. Ier. 6. 16. 4. They are vnited to Christ by faith, loue and the Spirit; and who can burst these bands asunder?

And we may also collect arguments from the similitudesReas. 5. in Scripture for this purpose. 1. Christ is compared to a vine; the faithfull to his branches. 2. To a spring; they to living waters, that flow therefrom. 3. To an head; they to his real members 4. To a foundation; and they to the rest of the building. And who shall stop the course of this riuer? Iohn 4. 14. Rent this tree vp by the rootes? Io. 15. Bruise this head? Io. 1. 18. Or remoue this foundation? for its said, that the Gates of hell shall not prevaile against it. Math. 16. 18. This is not like Abrahams well, that was stopped; Ionah's guord that withered; the Serpents head, that was bruised; or the Temple of Ierusalem, that was ouerturned.

Finally, if they should not be saued, what great absurditiesReas. 6. would follow? for 1. Grace should be ouercome of corrup­tion, the yonger serue the elder. 2. The body mysticall of Christ be maimed, yea, in part, condemned. 3. We should a­scribe lesse to grace and the Spirit, then to Sathan and cor­ruption, both for power and priviledge, and 4. Christ should be subiect to dy in vaine, in [...] or wholly; for by that rule and meanes, that one may fall away, two may, yea all the faithfull; and then Christ should [...] to loose his purpose and to he gratis, for no end.

And by this Doctrin in hand are our Aduersaries confutedVse 1. [Page 230] who maintaine, that the faithfull may fall, and finally parish. They instance in Salomon. But he fell not totally and for euer.Reasons why Salomon was saued. For 1. He writ a booke of his repentance. 2. He had a special promise, that the Lord would neuer forsake him. 3. Peter stiles all, holy men, who penned the Scriptures, of which num­ber he was one. 4. He is in the naturall (I say not legall) Genealogie of Christ, and no doubt, but Christ would giue him that honour, as to saue him. 5. Hee might not commit idolatry, but permit his Concubines; so his sin was the lesser; for as he was said to build the Temple by others; so might he be reputed an idolater in bearing with others. 6. He was a speciall type of Christ; and all this being thus, who dares conclude, that hee was condemned? We may boldly, avouch the contrary.

But the Papists haue reason to hold that Salomon perished.Why the Pa­pists hold he perished. 1. In so doing, he being a King; then Kings will the sooner submit themselues vnto the Pope, and seeke for a pardon. 2. If as a Prophet he perished; and a penman of the Scripture;1. Oh! this maketh notably for their purpose; for then this2. will follow; that the Pope may be free from the spirit of er­ror, yet dle a damned person, as many, by their owne con­fession, haue done. 3. If as a good and private man; then,3. certainty of Salvation cannot be obtained, as they seeke to defend. and 4. Hold this position they must, or else pardons4. and Purgatory wilbe of no praise, or prize, but vtterly pe­rish.

But you will demand, why should so excellent a man fallQuest. so fearefully?

1. The Lord might permit him, to humble him, as Paul Sol. must haue a pricke to buffet him, least he should bee exalted with the abundance of Reuelations: and was not Salomon hauing so rare parts, incident to the same? and if that was a remedy for Paul, why not this vnto Salomon?

2. Againe, if this King had liued without spott, he being so wonderfully qualified, and hauing so great a kingdome that none was euer like him; the people, peraduenture, would haue taken him for the true Messiah. For how ma­ny [Page 231] still looked for Christ, at that day; and after Christ was come, dreamed of an earthly kingdome? Many more argu­ments they produce, but we haue answered them elsewhere, therefore here omit them.

And this doctrine is of great comfort to all the faithfull;Vse 2. for come what can, they shall neuer perish. Nothing shall be able to separate vs from the loue of God in Christ Iesus. We should more reioyce in this, then wicked men in their wine, and oile, and large possessions. Iobs heart was glad in the re­membrance and assurance, that his Redeemer liued, & that he should see him with his eyes: David reioyced, that his flesh should see no corruption, and the Apostle, that hee should be saued. Shall a King be glad, that none can take away his crowne? a nobleman the Ensigne of his honour? the Iudge, his scarlet robe? the Bishop, his Rochet? the Captaine, his Auncient? the Pyrate his flag? and the poore man his farme? shall the certaine possession of these things breed so much mirth? and shall the assurance of a kingdome, not expell sorrow and mourning?

Art thou poore? in a farre Country? despised of the world? or with the Iew in Babilon? haue thy parents reiec­ted thee? thy friends cast thee off? and all thy familiars waite for thy halting? Yet grace shall neuer leaue thee, or the Lord forsake thee, but preserue thee to eternall glory. Let Rachel die in trauell; Abel be slaine of his brother; Iames be behea­ded; Christ crucified; and Eli breake his necke; yet they shall be saued. And if thou be faithfull, God shall deliuer thee from every evill worke, and preserue thee to his hea­uenly kingdome. Then be of good comfort, for if earthly priviledges breed such ioy, what should these heauenly doe? Why, where bee our hearts? and what doe we thinke vp­on.

And this should teach vs thankfulnes to God, who hathƲse 3. now made our spirituall estate more certaine in Christ our surety; then it was at the first in Adam our father. The Pope gets large summes, for long pardons; the Landlord great fines, for a lease for many yeares; But we haue a pardon and [Page 232] lease that are of force, for euer and euer: ours be signed, sea­led, and deliuered by the finger of the Spirit, through the bloud of Christ Iesus, and with the full and free consent and presence of God the father: Then say with the Apostle vp­on the same ground, To whom be praise, for euer and euer Amen.

And is our salvation certaine? How then should wee beVse. 4. pricked forward to goe on in the constant and cheerefull vse of all meanes that may effect it? for doth not expectation and assurance of the end, set all a worke? who would plow, if he had no hope of a haruest? crosse the dangerous seas, if he were out of all heart, for his returne in safety? or take Physicke, should hee not thereby expect recouery of some present sicknes, or the remouall of some future disease fea­red? And had we no hope, then we might be out of heart: But seeing not one of our haires shall perish, as Paul saidActs 27. concerning corporall safetie; let vs eate and drinke with gladnes, be of good courage, and vse all helpes prescribed: for as the wicked haue no minde to vse the meanes, because they haue no hope to inherite heauen; so wee, by the con­trary ground, should be stirred and enliued to cast off sinne, grow in grace, suffer affliction, and (if need be) to resist vn­to blood; in as much, that we be assured, and know, that our labour is not in vaine in the Lord. And with what willing­nes will man and beast, bauke and hunt, being in hope to finde and catch the prey? shall we then, hauing such a prize in our hands, haue no hearts? surely it should not, nor it must not be so.

Saved.] Hence let it be noted, that

The Salvation of man is a rare and great blessing. Doct. 6.

No doubt but Paul doth mention it as a speciall fauour from the Lord. And seeing in these words he seemeth to vse a Reason to moue Timotheus to be resolute in al good duties, if he had knowne a better or more forcible argument, hee would haue produced it for his purpose. See Gen. 49. 18. Which place the two Caldee Paraphrasts expound, not of Gedeon, or Sampsons deliuery, that were temporall and tran­sitory, [Page 233] but the salvation by Christ, which is eternall and per­manent, 1 Pet. 4. 18. Io. 4. 5. Phil. 2. 12. Isai. 45. 17. and this will further appeare by many reasons.

Let vs consider it in the causes. 1. We were not redeemedReas. 1. with gold and siluer, but with the precious bloud of Christ, as of a Lambe vndefiled. 1 Pet. 1. 18. 19. 2. Doth not the word, the good word of God, and the Spirit effect and▪ apply it? and was not the best message that euer Angels brought, Sal­uation to mankind?

And are not all times, meanes, and things subordinate toReas. 2. the same? this is the end of all ends, Gods glory being ex­cepted; and yet his glory is procured by the same. The more generall a thing is, the better it is; for begetting, conceiuing, bearing, baptizing, calling and iustifying, yea Sanctificati­on preceede it. And is it not then the best thing?

And is it not directly opposed to damnation, the worstReas. 3. thing that can be named? the wicked shall be in hell a­mongst the damned Divells, and suffer the vengeance of eternall fire: on the contrary, the Godly shall inherite heauen, enioy the communion of the blessed Angells, for ever and ever.

Finally consider what it is to be saued 1. Shall not theReas. 4. image of God in such be perfectly renewed. Psal 17. vlt? 2. Their ioy, shall it not be full? Psal. 16. vlt? Their habi­tation of pure gold, and the fruition of all, eternall? and now lay all these together, and will not the point be a trueth, that mans chiefest blessednes consisteth in his saluation? Come we to the vse.

Where we reprehend many, that esteeme it a matter of noƲse. 1. moment or estimation. Is it a thing of weight to preserue a yong plant from withering? a beast from drowning? the body from dying? and nothing of importance to saue the whole man from damning? The ignorant man, as hee vn­derstands not the worth of it; so hee neuer seeketh after it. The Couetous cryeth, its good to bee here, gaine is great godlines. The Epicure, hee goeth in purple and fine linnen euery day, fareth delicately, drinketh wine in bowles, spen­deth [Page 234] his time in pleasure, and altogether forgetteth his latter end. The voluptuous man maketh merry, saying, The next day shall be as this, we will haue our fill of loue, and neuer once mindeth his salvation.

As for the drunkard, biting vsurer, and the swearer, they long agone haue made a league with hell, and a couenant with death; boasting, Tush God will doe neither good nor euil Zeph. 1. 12. and is there wisedome in the most high?

This poynt may iustifie the courses of such, as take painesVse 2. to worke out their saluation, and to make their calling and election sure. Goe yee on, and the good Lord shall be with you. Let it neuer be said of any of you, ye began well, but who did let you? Its a fearefull thing to begin in the spirit, and to end in the flesh.

This might move Parents, to make their children theƲse. 3. subiects of salvation: for would you not haue them to bee heires of great things? Say then with Abraham, Oh, that Ismael might live! with Noah, God perswade Iapheth to dwel in the tents of She [...]. All call with David, Come hearken vnto me, ye little children, and I will teach you the feare of the Lord. For those be the best parents, that can vse the meanes to bring their sonnes and daughters to be coheires with Christ of the kingdome of God, and to participate of endlesse salva­tion. Whereas our Lord said, Weepe for your selues, and for your children; So say I, Get salvation for your selues, and for your children.

And from this ground, wee are all to be intreated, and in­structedVse 4. to seeke Saluation. What was Pharaoh the better in being a King? Athaliah a Queene? or Iudas an Apostle, and cast out of heauen? Where be now the Fooles great barnes, Nebuchadnezzars Babel, or the rich gluttons purple fine linnen and dainty fare? What is now become of dan­cing Dalilah, painted Iezabel, or drunken Nabal? whose eares would not tingle, and hearts tremble to treade in their steps, and to thinke at what a doleful haven they be landed? wherefore cry, and cry againe with the Iailor, Syrs, what shall I doe to be saued? Master, how may I inherite eternall life? Oh [Page 235] thinke and thinke often, that salvation is the greatest good that can befall a man; for without that, wee shall perish for euer; and then woe to vs that euer we were borne.

Vs.] That which hence I gather, is that

One good Christian reioyceth in the salvation of another. Doct. 7.

Paul envieth not that Timothy was partaker of the same blessing.

Againe, we note, that

Certainty of Salvation may be had, if it bee rightly sought Doct. 8. for.

Yet some thinke, that Paul vnderstood this by extraordi­nary Reuelation: Yet the poynt is a truth though it were not drawne from this Text. 2 Cor. 5. 1. 1 Io. 3▪ 1. 2 Cor. 13. 5. 1 Ioh. 3. 19.

For in the vse of the meanes we may get faith, and that wilReas. 1. assure our hearts of salvation.

Againe, God giueth his spirit to such as seeke aright, andReas. 2. Eph. 1. 13.▪ it will beare witnesse with our spirit, that we be the sonnes of God; and if sonnes, we shall be saued.

This confutes the contrary doctrine of the Papists; whoƲse. 1. leaue a man, like a Meteor, hanging in the ayre, alwayes doubtfull.

But they obiect, that faith is not felt by sense.

1. What if it were not, yet repentance is sensible, and heeObiect. 1. Sol. that repenteth truly, shall be saued.

2. He that beleeueth is sure that hee beleeueth; for as the eye doth see, and knoweth it seeth; so doth faith beleeue, & is assured it beleeueth by that faculty it hath in it selfe.

But the best doubt.Obiect. 2. Sol.

True; but 1. Doubting comes from the flesh; and diuers causes produce contrary effects. 2. Varying the minds obiect varyeth the act for the present. and 3. Faith and doubtingCauses of doubting. may stand together when as they be neither of them in the highest, but in a remi [...]se degree; And as limping is a signe of life, halting of motion; so is doubting of beleeuing: for as without life there can be no limping; so without faith, no doubting, though, I grant, there may be despairing.

We may try by this doctrine what good vse wee haueƲse. 2. made of Gods ordinances: Haue we got assurance that our names are writ in the booke of Life? are wee sealed by the spirit of promise? are we certaine we shall be saued? Why then we are good profitients in Christs schoole, else not. Doe we still hang all vpon seeming, saying, thinking and conceiting? why then we are much amisse, and must labour for assurance.

We would haue our Lease sure, hold our Lands sure, and make all sure: and shall we take no paines to make our sal­vation sure? Well: we through the goodnes of God haue time and meanes to doe it; and if we omit the opportunity, the day of had I wist, will ouertake vs. What is of greater estimation, then the certainty of salvation? and what lesse re­garded, more neglected? Some thinke, its a doctrine impos­sible; others cannot stand about it; and many desperately, in a blindfold manner, cast themselues on the secret and vn­searchable mercy of God. Art thou any of this number? then in the feare of God amend this thing: I can tell thee it will prove worth thy labour at the length, though it seeme la­bour in vaine for the present season.

And hath called vs.] From the copulation of these two to­gether, it is to be obserued, that

Effectuall vocation accompanieth Saluation. Doct. 9.

None shall be saued, but such as be effectually called. Adam was called, no doubt, when the Lord came in the coole of the euening, and said Adam, where art thou? Gen. 3. 9. See Math. 9. 13. Rom. 8. 28. 1 Cor. 1. 9. Gal. 5. 8. Col. 3. 15. 1 Thes. 2. 12. 1 Tim. 6. 12. Heb. 5. 4. 1 Pet. 1. 15. Iude 1.

Because we by Nature are in darknesse and spirituall bon­dage;Reas. 1. we lye, like Adam hidden in the bush, vntill the Lord call vs out, and set vs at liberty. The bondage in Egypt of Israel vnder Pharaoh prefigured this: and as they were cal­led corporally; so must we spiritually, before wee can come to the heauenly Canaan.

Againe, the Lord hath set downe a most sure path, thatReas. 2. leadeth to heauen: he therefore that will come to his iour­neies [Page 237] end, eternall salvation, must travell the Kings highExod. 14. way▪ Rom 8. 30. Israel did so to Canaan.

Besides, if we be not called, we cannot be iustified, andReason 3. consequently saued: For effectuall vocation (in order at the least) doth precede iustification. And if wee haue not this linke of the chaine, we lose the other also. Rom. 8 30.

And last of all, No vocation, no true title to the promises;Reason 4. for they belong to as many (and no more) as the Lord shall call. Act. 2. 39. And he that hath not right to them, but is still vnder the Law, cannot be saued; for we come to heauen by no other way, but by the promise.

And here we taske the carelesnes of many, that neuer haueVse 1. care, by prouing the truth of their calling; to make their salvation certaine. Some cry, they are not assured of heauen, what marvell, seeing they be not called? for the one is, or the other can be neuer. Who will expect wages, when the Master of the house hath not called him to worke?

This teacheth vs how to get assurance of salvation. viz. inVse 2. making our calling sure. Get the one, and thou shalt haue the other. And because thou maist the better try the truth of thy calling, we will stand a litle to shew the order and man­ner of it.

We must know, that preparation goeth before this effec­tuallThe order of Gods procee­ding with whom he cal­leth. vocation. And it hath 2. parts. 1. A cutting off. 2. A fit­ting.

This cutting off is done by the knife of the law, which, like an axe, loppeth vs off from the wild oliue tree, Adam. For though we be not called by the law, yet we are fitted by it.

In this cutting off, we may obserue, 1. The time when,What time the Lord calleth. and 2. The manner how. The time is ordinarily, when wee are the best able to doe the Lord service in his vineyard, which is, in a middle age: seldome are children, and rarely be old men called: for the one is not of age to worke, the other, almost, past age to worke. Yet we read of some chil­dren, as Ieremiah, Iosiah, Timothy, and others, that of children were called; that Parents might be encouraged to vse the [Page 238] meanes of conversion, and not be without all hope of a blessing: And so we doe of some old men, as of Abraham called at 70 yeares of age: and it seemeth probable by Ni­chodemus his answere to Christ, that he himselfe was an old man. Iohn 3. This, no doubt, is written, that we might notAged persons rarely called. despaire of any; for God can call whomsoeuer, and whenso­euer he will. Yet men and women of great age are not often called 1. For they are most vnfit for the Lords worke: what man will take an aged person to make a watch, or to become a Musition? for are not his fingers set; which should bee nimble for such a calling? how vnhandsomely will they goe about so curious an instrument, or action? And shall the Lord then, not make choise of the fittest persons to per­forme his actions? 2. Old men haue gotten a stronger ha­bit of sinne then others: what saith Christ of such? Can a Blackamore change his skin, and a Leopard his spotts? then may ye doe well, that are accustomed to doe evill. 3. Sathan hath more possession of such people, and is the harder to be cast out. 4. We read in the Gospell, that God calles at the third houre, sixt houre, ninth and eleuenth houre: why not at the twelfe, making an equall distribution? I cannot tell, I doe but guesle; but it may be, because at the twelfth, houre, either none, or few are called. I would not be mista­ken here, as though this were vnpossible with God: but that men▪ might be moued not to procrastinate and deferre their conuersion, I haue added this. And when trees haue beene often watered, pruned, and dunged, yet beare not, doth not the Lord of the vineyard bid them to be cut downe?Luk. 13. for why make they the ground barren? wicked men hinder the good of others. This for the time of calling.

The manner how, followeth; and that is, either violent­ly,How the Lord calleth. or more gently. God is wise in all his proceedings, and therefore calleth, as he seeth needfull: Some he peirceth to the very hart, woundeth the spirit, & causeth them to quake and tremble exceedingly at the voice, of his power: others he calleth with a still and quiet voice as is most conuenient. The discreet Mother hauing a child stubborne & vntoward [Page 239] shaketh the rod; when as one, that is more meeke and tracta­table is allured by a cherry or apple; and euen so dealeth the Lord by his chosen children; for he calleth them according to their dispositions and seuerall qualities, yet alwaies so, as they come and obey his voice.

2. And this may serue to haue beene spoken of their cut­ting off, both for time and manner: Next their fitting follo­weth, the which consisteth of. 2. branches; the one Com­punction, the other desperation.

When the Cyon is cut off from the tree, then in order it followeth, that it be fitted to be set into the stocke, into which it is to be grasted: And so, when by the knife of the law, we are either violently, or more leisurely lopped from the old oliue; it ensueth that wee be fitted to be set into the new, Christ the Lord. Now this compunction of heart hath two degrees; the one rendeth asunder the very ioynts and sinewes; pierceth and entreth into the very bones, and the marrow. But the other doth not wound so deepe; but, as it were skarreth the skin, and [...]ateth into the flesh. For as some be let bloud in the finger, others in the arme, or head: so God, being a most skilfull Chirurgion, doth pricke, and let vs bloud, as he discerneth the nature of our disease. The child came to himselfe by neezing seuentimes. 2 King. 4. 35.

And after this compunction followeth an holy despera­tion; which consisteth in the denying of a mans owne merits and relying on the Lord for mercy: for his sinnes being great and many, his good workes not any at all, he is therby brought to despaire in regard of himselfe, and also to call the mercy of God into question: Yet not doubting whether the Lord can, but whether he will or not, grant him a pardon for his sinne. Now doth the sinner hang the head, smite his hand vpon his thigh, cry earnestly to God for mercy, and seeke to the Minister, the Phisition of the spirit, for grace and comfort. And this compunction and holy desperation is greater in some, then other, for these Reasons.

1. Some man may haue had many outward calls by theSixe reasons. why all men are not called a like. word, and inward motions by the Spirit, the which hee ha­uing [Page 240] resisted and not obeyed, then hee is brought to feare, that he hath sinned the sinne vnto death: And if he hath any knowledge in the Scriptures, peradventure, will bring that to fight against himselfe; especially that place in Heb. 6. or. 10.

2. Other some haue had good education, and haue bin trai­ned vp in the Scriptures of children; so that they haue beene restrained from many grosser sinnes, then others haue com­mitted. Whence it followeth, that there is degrees of com­punction: Trees that haue beene long vnpruned, haue the more cuts, when they come to be lopped and dressed.

3. Peraduenture, the Lord hath a purpose to send some one of his children, for to dwell, like Lot in Sodom; or Io­seph, in Egypt; and there he foreseeing, that they shall haue weake provocations to good, strong temptations to evill, letteth them drinke the more deepely of the dregs of sinne, that they, in future time the rather may be moued to avoyd it: For a wounded spirit, and troubled conscience for sinne, will proue, for time to come; an excellent Tutor. Hee that hath burnt his feete with treading on the hot stone, will looke the better to his steps, in all his iourney afterward.

4. All men haue not constitutions of body alike; some be strong, others weake; so that, that measure which will but cure the one, humble him sufficiently, would kill the other and bruise him to powder. And if some were so cast downe as others be, they being poore men, and to liue by great toyle, and dayly labour, would neuer be able to execute the duties of their calling, and to get their bread by the workes of their hands. A man in the breaking of his beast, will haue an eye to that; and shall not the Lord much more in the reclaiming of his children?

5. God appointeth some to be sonnes of thunder, to speake with power and authoritie, to Preach amongst a people, whose faces be as brasse, and neckes like sinewes of yron▪ & therefore he bringeth them home (as we say) with a witnes, at their conuersion: For as he that hath receiued much wrong by a bad neighbour, will speake worse of him, then he can, who hath had lesser iniuries at his hand: so will [Page 241] such, as haue felt the enmity of sinne the most, preach more fervently against it, then he who hath not felt the sting of it, in that measure.

6. Finally, some men haue most excellent and acute vn­derstandings; now the more clearely the intellect receiueth a fearefull obiect, the more will the heart be troubled. If one, through the dimnes of the eye, take a Lyon for a tame beast, he wil not be shaken with equall terrour, as he wil, that by the clearenes of his sight discerneth the beast in his owne kind and nature. And this is a most true position, that the best wits, be the most wounded in heart, at their effectuall calling; because sin and the punishment be the more cleare­ly apprehended: and men (ordinarily) more then women, from the acutenes of the vnderstanding.

But some may obiect; Its from God, not man, that one isObiect. 1. thus humbled: for God in this doth all.

True: yet the Lord worketh according to the conditionSol. of the subiect, about which he is excercised.

And women are often more cast downe, then men be, atObiect. 2. this season.

We grant it: Yet that comes from the weaknes of the sexe.Sol. And shall you not see one more terrified at the drawing of the sword, then another is in beholding it sheathed into the very bowells?

Thus you haue heard, how the Lord prepareth a sinner, before effectuall vocation, cutting off and fitting of him to be grafted a new; at which time, he is like a branch sl [...]pped from the body of the tree, and ready to wither and dye in his owne apprehension: And then the Lord speaketh vnto the poore perplexed soule by his Spirit, in the promises of the Gospell; and that, peraduenture, when he the least expecteth any such comfortable tydings, secretly saying, and whispe­ring the sinner in the eare of his soule; Be of good comfort, for thy sinnes are forgiuen thee. Now hee giueth Christ to him, and him vnto Christ, so that the penitent person is come home into his desired place, and the liberty of Gods children.

Now from this that hath beene said, we may deduce ma­nyConclusions from the pre­cedent dis­course. things for our further instruction, and to confirme vs concerning the certainty of our effectuall vocation.

1. Here we see, that the law is necessary to be preached, that, like a schoolemaster, it may whip vs to Christ, for to find comfort in the time of neede.

2. That the true sight of our sinnes and humiliation is a companion of effectuall vocation; for the sicke haue need of the Phisition; and Christ calleth none, but such as are lost in their present apprehension.

3. That euery sigh for sinne, and compunction of spirit is not to be effectually called: for Reprobates, like Ahab and Iudas, may, for a time, be much deiected; yet neuer receiue Christ, whereby to be truly iustified.

4. We learne from hence, that effectuall vocation is an action, sensibly to be felt by the persons, who be the proper subiects of it; and a worke, though, on Gods part, secretly effected; yet on mans, easily apprehended.

5. And here men that haue not endured so much humili­ation as others, yet are not to despaire of their spirituall con­dition; for the Lord doth not call all his a like. To one hee reveileth some little sinne at the first, least he should be swallowed vp of overmuch heauines; yet by the punish­ment thereof he commeth to coniecture, what is due vnto him for the rest: And when the poore sinner hath got pow­er against this, then he will reveale vnto him some other of greater nature: for hauing had experience of Gods former mercy, he is made the more bold and able for to wrestle with greater transgressions, and Sathans more fell and fierce temptations, the which vsually come in the latter end of this spirituall combate; For like a cunning Captaine, that would raze downe the walls, he first dischargeth his lesser pieces, and if they will not effect it, then he giueth fire to his grea­test Ordinances, and roaring Cannons.

6. And for conclusion, let him that is neuer so much de­iected not be out of heart, as though the Lord could not raise thee vp againe, and comfort thy soule; for as his mercy, so [Page 243] his power is infinite; The deeper the fo [...]dation is layed, the firmer will the building be; and the more we be hu [...]led and broken at our preparation, the more shall we be [...]le to stand fast, after our effectuall vocation. Wherefore read, pray, meditate, heare the word, receiue the Sacraments, and seeke to the Phisition of thy soule; and at one time or other through one of these conducts, he will seale to thy soule a certificate, for the remission of all thy sinne; and thou with comfort shalt say, Now soule returne vnto thy rest; Do [...] but vse the meanes, tarry the Lords leisure, and▪ he shall come, that will come, and comfort thy heart: say not, that no man euer felt what thou doest; for many haue, and found pardon, peace vnspeakeable.

But when thou are come home to thy long desire h [...]uen,A Caution. and the Lord hath heard the voy [...] of thy weeping; then see1. thou faile not to performe the v [...]es, that thou madest [...] him in the daies of thy former affliction, least a worse [...]hing follow. Neither think [...] it thine honour, that thou h [...]st b [...]e2. more te [...]efied and deiected in thy preparation, then thy brethren (as the manner of [...]o [...]e i [...] ▪) but be thou the mo [...]e ashamed, that thy hea [...]t was [...], th [...] [...] [...]ust exhibite more power to [...]ll [...]h [...] ho [...]e, then [...]he rest o [...] his children. And by how [...]u [...]h the more [...] Lord [...]th [...]m­bled3. thee aboue others; be [...]hou so [...] the more [...] in all good workes: For the more p [...]ines and labour the Husbandman taketh in tilling his ground, the more corne, he expect [...]th from it, at the time of harue [...] ▪ and shall [...]ot the Lord looke for the like from al [...] his manured and well [...]lled closes? yes vndoub [...]ly.