Exposition of 1 Thessalonians, Chapter 3 – Chapter 4

Exposition of 1 Thessalonians · Chapter 3 – Chapter 4

p. 197THE THIRD CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS.

VERS. 1.2.

Wherefore when wee could no longer forbeare, wee thought it good to be left at Athens alone,

And ſent TIMOTHEVS our Brother, and Miniſter of God, and our Fellow-labourer in the Gospell of Christ, to eſtabliſh you, and to comfort you, concerning your Faith.

THe Apoſtle proceedes to ſatisfie the people, in the doubt they might make of his louelove, and care for them, in reſpect of his abſence: his deſire and purpoſe vvas to hauehave come in perſon; that being hindred by Satan, he ſent Timotheus to ſupply his abſence. In which ſending, the particulars, are, Firſt, the cauſe inwardly mouing him, his ardent p. 198louelove. Secondly, the perſon ſelected to that buſineſſe, Timotheus. Thirdly, the end, to ſtabliſh and comfort them.

His ardent affection hee ſets out in two properties: Firſt, that it was after a ſort impatient of further delayes. Secondly, that with contentment it vnderwent his owne inconuenience.

Thoſe two properties of louelove vnfayned, deſerue our notice. Firſt, though it be patient of all other things, yet is it holily impatient of detaynment from doing good to thoſe it imbraceth: 1. Cor. 13.7.1 Cor 13:7outward grieuances it beares; Its owne deſires are burthenſome, till they be accompliſhed. Dauid expreſſing his louing deſires to enioy the Lord in his Ordinances, reſembles them to thebbPſal. 42.1.Ps 42:1 thirſt of the heart in Autumne; what time, by Ariſtotle his obſeruation, they are moſt impatient of Chriſt: all time he thinks long, till he may appeare before God; and growes enuiouſly emulousccPſal. 84.3.Ps 84:3 of the Sparrowes happineſſe, in approching the Lords Altar.

Paul reſembles his deſire after Galatians reſtoring, to that of a ddGal. 4.19.Gal 4:19woman in trauell to be deliuered; the paynes of trauell breede not greater deſire to ſee the man-child borne into the world, then Pauls louelove in him, till Chriſt were new formed in them.

It ſeemes the eminence and height of louelove, rarely exemplified, earneſtly to be endeuoured.

The ſecond propertie; it preferres, in ſome caſes, anothers good before its owne: conuenient for Pauls comfort had beene Timothees continued preſence, yet for this peoples comfort contentedly hee parts with him. See 1. Cor. 13.5.

Particulars conceiue thus. It preferres, Firſt, anotherseeGen. 13.9.Gen 13:9 temporall good, before it owne. Secondly, anothers ſpirituall good beforeff1. Cor. 8.13.1 Cor 8:13 all it owne temporall. Thirdly, anothers neceſſity, before it owne conueniencie in things ſpirituall.

Vſe it to cure, if it be poſſible, the diſeaſe of the later p. 199times, ſo generally ſpreading ouer all ſorts and degrees of men. In the last dayes ſhall come perilous times, abounding with many dangerous and infectious ſinnes. See if he placegg2. Tim. 3.1, 2.2 Tim 3:12 Tim 3:2 not ſelfe-louelove in the forefront, as a radicall ſinne, and mother to many that follow. Theſe perilous times are falne vponupon vsus, wherein the ſaying is much pleaſing: Quiſ que ſibi proximus, eueryevery man is next Neighbour to himſelfe. And ordinata charitas incipit à ſe; but they ſhould remember, it is inordinate, ſi deſinat in ſe.

In matter of Almes euen out of ſuperfluities, how oft heare our Neighbours, Nabals anſwere? Theyhh1. Sam. 25.10, 11.1 Sam 25:101 Sam 25:11 hauehave Families of their owne: ſhould they take and giuegive to ſtrangers? In office of lending, that thought iiDeut. 15.9.Deut 15:9of Belial often riſeth: the Iubile, or ſomething proportionall will come. Shall they hazzard the principall, to doe good to the needie? In caſe of contention and Law ſuites, Paul is thought no man for the world:kk1. Cor. 6.7.1 Cor 6:7 part with right for peace ſake: ſo may a man part with all that he hath.

Yet it may be, when their ſpirituall good comes in ballance with our earthly profit, we are readie to preferre it. Now, would God, not only earthly profits, but euen ſenſuall pleaſures were not more deare to many, then ſaluation of our Brethrens ſoules. I beſeech you, Brethren, what ſo great good ſee we in meates and drinks, apparell and ſports? that by intemperate and vnſeaſonable vſe of libertie therein, wee ſhould wound our weake Brothers conſcience:llRom. 14.15.Rom 14:15 if thy brother be offended, thou walkeſt not after charitie. Dearer then the Earth, or all the Kingdomes thereof, ſhould be the ſoules of our Brethren; and our ſelues ſhould rather vndergoe any euill of payne, then occaſion our Brethren to one euill of ſinne.

Remember who ſaid: Looke not eueryevery one on his owne things onelyonly, but to the things of another: Pleaſe not our ſelues onelyonly, but others in things good to edifying.

Reaſons, Firſt, we hauehave herein the imitable example of our bleſſed Sauiour,mmPhil. 2.5, 6, 7.Phil 2:5Phil 2:6Phil 2:7 emptying himſelfe of his glorie, p. 200not for his owne, but for our benefit; like mind ſhould be in vsus.

Secondly, not louelove of our ſelues, but louelove of Brethren, hath thoſe excellent cōmendations and incouragements: whether the Lord thought the Commandement vnneceſſarie to inioyne vsus a thing ſo naturall, as is ſelfe-louelove; or whether it ſeemed to want reſtraint, rather then incouragement: Selfe-louelove ſcarcely euer heares well in Scripture.

VERS. 2.

And ſent TIMOTHEVS, &c.

FOlloweth the perſon ſelected to ſupply Pauls abſence, and his commendation. Particulars commendable are fiue. Firſt, a Brother. Secondly, a Miniſter of God. Thirdly, a Labourer. Fourthly, a Fellow-labourer. Fifthly, and that in the Goſpell of CHRIST.

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

There are Miniſters, that are not Brethren: Miniſters, that are not Labourers: Labourers, that are not Fellow-labourers: Fellow-labourers, but not in the Goſpell of Chriſt: all theſe was Timothie, and that was his great commendation.

1Firſt, are there in place of Miniſters, men that neuer knew in experience the life and power of Pietie or Chriſtianitie: wee may well thinke, ſuch vnable to teach Chriſt, whom themſelues yet neuer learnd. The Apoſtle feares to hauehave nn1. Tim. 3.7.1 Tim 3:7a Nouice admitted to the Office; it were ſome part of our happineſſe, if we ſaw not men of very offenſiue liues intruding into the function.

p. 201Secondly, Miniſters, not Labourers; ſuch the Lord 2plaints the ſhepherds of Iſrael,ooJſai. 56.10.Isa 56:10 to be giuen to ſleeping; to ppEzech. 34.2.Ezek 34:2feed themſelues and not the Flocke.

Thirdly, Labourers, but not Fellow-labourers; whoſe 3glorie is to be ſingular, their life is in vaine iangling; menqq1. Tim. 6.5.1 Tim 6:5 that dote about queſtions, breeding ſtrife rather then godly edifying.

Fourthly, there are that ioyne labours, but not in the 4Goſpell. Papiſts boaſt much of their vnitie and conſent in Doctrine; be it as great as may be, while it is againſt the Goſpell, it is no note of the Church; euen in hell is vnitie.rrMatt. 12.25.Matt 12:25 Satan is not diuided againſt himſelfe. All theſe holy properties concurred in TIMOTHY. Miniſters thus qualified, are Gods great bleſſing vntounto any people: Conſider them ſeuerally.

Firſt, neceſſarie qualitie in a complete Miniſter, is pietie and experience in Chriſtianitie. Reaſons prooue it. Firſt, hereon depends in great part his fitneſſe to teach Gods wayes vntounto his people. A man that will ſoundly teach conuerſion to another,ſſPſal. 51.13.Ps 51:13 it behooueth him, firſt, hauehave experience of it in himſelfe: Hee that will ſoundly comfort,tt2. Cor. 1.4.2 Cor 1:4 muſt himſelfe hauehave taſted Gods conſolations. In other matters of ſpeculation and moralitie, vnexperienced men may ſpeake plauſibly; theſe they vtter as ſome ſtrange language, that ſpeake not from experience. Secondly, a Miniſters duetie is not only to teach, but to be an uu1. Pet. 5.3.1 Pet 5:3example to the Flocke. There are two ſenſes giuen vsus as helpes of learning, Sight, and Hearing: the one makes benefit by Doctrine, the other by Example. Thirdly, and hereon depends much what,xxMar. 6.20.Mark 6:20 our authoritie with the people.

Secondly, Paynfulneſſe: ſo runnes the Precept, Beyy2. Tim. 4.2.2 Tim 4:2 inſtant in ſeaſon, out of ſeaſon: ſo was practice of Saints. ISAIzzIſai. 49.4.Isa 49:4 wearied himſelfe and ſpent his ſtrength. And the ſaying is, wee ſhould be as Candles, ſpending our ſelues to giuegive light to others.

p. 202Thirdly, LoueLove of vnitie and ſtudie of it. Singularitie and turbulencie muſt bee as farre as any thing, from the courſes of a Miniſter. It it noted of Heretikes, they were foreign, loued aa2. Pet. 2.10.2 Pet 2:10to ſing their owne Song, to goe in a ſtrayne of their owne beyond the ordinary. And Paul plaints of doting Queſtionists, that delighted in ſtudying caſes, and peſtering mens minds with Quiddities of no moment for edification:bbRo. 16.17, 18Rom 16:17Rom 16:18 marke ſuch and auoyd them, they ſerue not the Lord Ieſus, but their owne bellies.

Fourthly, Conſent in the truth; that it may be true of them, as of PAVL,cc2. Cor. 13.8.2 Cor 13:8 They can doe nothing againſt the truth, but for it.

Such Miniſters, Such Labourers, ddMat. 9.38.Matt 9:38pray GOD to thruſt forth into his Harueſt. Theſe are the eeIer. 3.15.Jer 3:15Paſtors after Gods owne heart, that ſhall feed you with knowledge and vnderſtanding, &c.

Lacke they honeſtie? be they neuer ſo learned or laborious, Firſt, beſides that with Aliens they doe more hurt by euill example, then good by their Doctrine; Secondly, perhaps with the wiſeſt they impayre the authoritie and power of their teaching: Thirdly, at leaſt you want one helpe in the way to Heauen, when they finger out the way, but foot it not as Guides by their example. HaueHave they honeſtie, but labour not? Mentior, if I thinke not their ſhow of honeſtie doth more harme with the people, whiles they are idle or ignorant, then the prophanenes of others?

Doe they labour, but diſſent? what doe they but diſtract the people, and bring them into a Maze, not knowing which way to take?

Conſent they in errour? The more poyſonfull and banefull grow they to the peoples ſoules. It ſhall therefore behooue you, to pray for Miniſters that may bee Timothees indeed; Brethren, Labourers, Fellow-labourers in the Goſpell of Chriſt. Bernard. in Cant. Serm. 30.Such Miniſters are worth Gold; worthy to eate Gold, ſaith BERNARD. Da mihi alterum TIMOTHEVM, p. 203& ego cibo eum, ſi vis, etiam auro, & poto balſamo.

To ſtabliſh and comfort you concerning your faith.

The end of ſending. GreatffCap. 1.3, 6, 7. commendations PAVL hath giuen to this peoples faith; effectuall; couragious, exemplary it was: yet to this people ſo eminent in faith, Timothy is ſent to eſtabliſh and comfort them as concerning their faith.

Thence learne we, There is not the ſtrongeſt in faith, but needes confirmation; none ſo couragious, but needs comfort. Therefore Abraham the Mirrour of Faith, priuie to his weakneſſe, ſubmits to theggRom. 4 11.Rom 4:11 vſe of Circumciſion; receiues that ſigne as a ſeale, that is, a meanes to confirme his perſwaſion of iuſtification.Hieron. Petrus mergitur & meretur audire, modicae fidei, &c. Si in illo modica fides, in quo magna ſit neſcio. See alſo, Rom. 1.12. Luke 17.

Weigh but the many mighty Oppugners of this Grace of God: he that ſeemes to himſelfe ſtrongeſt, will not queſtion the neceſſitie of confirmation, if not for his preſent, yet for his poſſible wauerings. Theſe they are:

Firſt, Satans incurſions. This grace he deſires eſpecially, byhhLuke 22.31.Luke 22:31 winnowing to ſhake out of our hearts. To tell how violently hee aſſaults Gods Children, ſeemes needleſſe: ſetting before them their paſt ſinnes, their preſent infirmities: affrighting with feare of Hell and terrors of Iudgement, &c. If thoſe things hauehave not befalne vsus, they may befall vsus. It will be too late to ſeeke armour in the Day of Conflict.

Secondly, The Worlds onſets.

Firſt, By Perſecutions from Aliens, wherein how hard it is for our infirmitie to hold out, let the fearefull fals of Gods great Saints, thoſe many caueats and comforts, giuen for encouragement, and our frailtie naturall teach vsus.

Secondly, Seducement by Heretikes, thoſe myſticall Heretikes, eſpecially the Miniſters of Antichriſt, armed with all the power and policie of Satan.

p. 204Thirdly, Apoſtaſie of Hypocrites: hereat how many ſtagger; when they ſee men ſo eminent in knowledge, and outward acts of Pietie, Turne backe from the holy Commandement! one of the two is preſently ſuggeſted; either themſelues are no better then they, or Gods promiſe of perſeuerance is vncertaine.

Fourthly, Scandalous fals of Gods Seruants; making many wauer and grow ſuſpicious, leſt they through like weakneſſe fall into like extremities.

Thirdly, Our owne corruption and fleſhly concupiſcence; alwayesiiGal. 5.17.Gal 5:17 fighting againſt Grace, ſometimeskkRom. 7.23.Rom 7:23 leading vsus captiue, clogging vsus in eueryevery good dutie, till wee begin to thinke ſuch rebellion in our members, ſuch dulneſſe in beſt performances cannot ſtand with ſinceritie.

Fourthly, Diuine tentations. The Lord himſelfe ſometimesllIob 13.26.Job 13:26 writes bitter things againſt vsus; withdrawes the ſenſe of his louelove,mmPſal. 51.12.Ps 51:12 the ioy of his ſaluation; in ſuch ſort, that whoſo iudgeth of himſelfe by his ſenſe, muſt ſay as Dauid, the Lord hath forſaken him. All theſe ſtrong oppoſitions againſt faith, ſhew how neceſſary for the ſtrongeſt and moſt couragious, confirmation and comfort is.

Vſe. They know not therefore their owne hearts, that boaſting of I know not what ſtrength and perfection of faith, deſpiſe the Ordinances of God, ſet apart to our confirmation and growth in grace. Preaching and Sacraments, &c. are either for Aliens, or Nouices in faith. Theſe are come to ſuch perfection, that they now need no more of our Miniſterie to confirme them. To whom may I not ſay as Iſaack to Iacob, with vnexpected ſpeed bringing his Veniſon? How haſt thou found ſo ſoone, my Sonne? Behold, Gods Children of longer ſtanding and more experience, complaine them heauily of doubtings and infidelitie; and notwithſtanding daily vſe of Gods Ordinances, and ſtriuing againſt ſinne, finde it hard at times to maintayne ſo much as endeuour of perfection in faith, and mourning p. 205for infidelitie. Dare they anſwere as Iacob? The LORD hath brought it to their hands; I dare ſay of ſuch as boaſt of perfection, and contemne Gods Ordinances, they lye as Iacob. God hath not wrought it. OnelyOnly the Deuill hath deluded them. Our perfection is to acknowledge imperfection; he is perfect in Pauls minde, that nnPhilip 3.14, 15.Phil 3:14Phil 3:15acknowledgeth himſelfe imperfect, and ſtriues to that marke. Secondly, But yeeld thy faith as firme as was Abrahams: art thou ſure it ſhall ſo continue? It is good to prouide againſt poſſible dangers, and in that reſpect to vſe meanes of confirmation.

Thoſe meanes are firſt, continued vſe of Gods Ordinances, Hearing, Reading, Sacraments, Prayer, &c. Miniſters are giuen you, not only to gather you into the Church; but to continue you therein, and ooEpheſ. 4.12, 13Eph 4:12Eph 4:13to build you onward to perfection.

Secondly, carefull obſeruance of all Gods fauours in former times vouchſafed. Keep Record and Regiſter of all Pledges and euidences of Gods louelove; how hee hath giuen iſſue out of temptations, aspp2. Cor. 1.10.2 Cor 1:10 Paul, qq1. Sam. 17.371 Sam 17:37Dauid, &c.

Thirdly, Store thy ſelfe with knowledge of the Word of God. Make thy memory as therrMat. 13.52.Matt 13:52 Storehouſe of the wiſe Scribe, filled with holy ſentences of Law and Goſpell, that againſt eueryevery temptation thou mayſt hauehave what ſſEpheſ. 6.17.Eph 6:17to oppoſe.

Fourthly, Tye thy ſelfe preciſely to obedience, & the ſtudie of Sanctitie. Faith relyes not on our works; yet I think with Lombard, Hope and Faith alſo ariſeth out of our works; and is furthered thereby. I ſay not by their worth, but by their preſence. Obedience is the beſt euidence faith can follow, in applying Gods promiſes made to vsus in Chriſt. Vainly in reſpect of comfort doth any man meditate the generall promiſe, that is not able to aſſure himſelfe that they belong to him. And that aſſurance growes from our obedience and tt2. Pet. 1.10.2 Pet 1:10ſanctification.

p. 206VERS. 3.4.

That no man ſhould bee mooued by theſe afflictions; for your ſelues know that we are appointed thereunto.

For verily when we were with you, we told you before that we ſhould ſuffer tribulation, euen as it came to paſſe, and yee know.

HOw neceſſary comfort and confirmation was for this people, Paul here preuentingly ſheweth; in reſpect of the afflictions had befalne him: whereout hee knew, Satan would worke his own aduantage amongſt the people. Wherewithall hee interlaceth arguments to preuent wauering in that reſpect.

Firſt, From conſideration of the ordinance and appointment of God; where the argumēt lyeth not ſo much in the ineuitable neceſſitie, as in the conformitie that ſhould be in vsus, to eueryevery will and appointment of GOD.

Secondly, from his prediction. Reaſon they had none to be mooued with theſe afflictions. It was no more then they were forewarned of, and taught to expect; where the prediction is amplified by the concordant euent; it ſo came to paſſe.

That no man ſhould be mooued, &c. The word ſignifies to be drawn away by flattery, or to yeeld to flatterie. The Apoſtle ſuppoſed and foreſaw how the Deuill would take occaſion in theſe afflictions, by flattery to inſinuate himſelfe into the minds of Gods people; by promiſe of more eaſe by a cōtrary courſe, to draw them from ſoundneſſe of Faith and Pietie.

Such a milde Artifex is Satan leauing no courſe vnaſſayed to withdraw from the faith; In dayes of proſperitie by terrour of afflictions; In times of tribulation, by flatterie, and promiſing more eaſe.

His flattering inſinuations conceiue theſe & their likes.

p. 207Firſt, hee beares vsus in hand, that the courſe attended with croſſes, cannot be that which moſt pleaſeth God: hee is no ſtep-father to his children; it is likely, if our wayes pleaſed him, our very enemies ſhould be at peace with vsus. See Ier. 44.

Secondly, or elſe it is ſuggeſted, there is no prouidence taking notice of things well or ill done vponupon earth, at leaſtuuMal. 3.14.Mal 3:14 no profit gotten by the ſeruice of God.

Thirdly, if neither of theſe ſucceed, yet eaſe is pleaſing to fleſh and bloud; hee knowes wee are Epicures by nature, of voluptuous diſpoſition, of Iſſachars mind, reſt is good, &c.

Vſe. Arme wee our ſelues againſt this flatterie and inſinuation of Satan; he is more to be feared cum mulcet quàm cum terret. Firſt, learne in wiſedome to meaſure the goodneſſe of Faith and Pietie, rather by the comfortable end then the pleaſing beginnings. Secondly, and know, the reward of Religion ſtands not chiefly in bleſſings of this life, but, Firſt, inxxGal. 6.16.Gal 6:16 inward comforts. Secondly,yyMar. 10.30.Mark 10:30 graces of Gods Spirit. Thirdly, heauenly happineſſe.

Wee are thereto appointed. So is the Ordinance of God, that zzAct. 14.22.Acts 14:22through tribulation wee muſt enter into his Kingdome.

Reaſons of the Ordinance if any demand: Firſt, the Lord by this meanes would ſettle vsus in perſwaſion and hope of a better life after this; which made Paul ſay, that the tribulation of Gods Saints in this life, is anaa2. Theſ. 1.5.2 Thess 1:5 argument demonſtratiue of a Iudgement to come.

Secondly, withall, inflame deſire and longing after that happy eſtate; ſo fares it with moſt and beſt of Gods children; the eaſe of this life abates their egre purſute of the things that concerne his Kingdome. And it is remarkable in the Lords courſes, when his children hauehave beene moſt fleſhed in the things of this life, and begunne to ſurfet of proſperitie, he hath mingled to them a cup of bitterneſſe, viſited with affliction. See Gen. 14.12.

Thirdly, there is a twofold droſſe ouer-growing the p. 208Church in dayes of peace: Firſt, of Hypocrites, creeping into the body and outward face of the Church. Secondly, of Corruptions, growing into the liues of his Saints, as filth on ſtanding waters. Tribulation is Gods fanne; his Furnace: in timesbbMatt. 13.21.Matt 13:21 of perſecution Hypocrites goe away; theccHoſ. 5.15.Hos 5:15 feruour of all gifts and gracious practice is increaſed in his children.

Ʋſe 1 dd1. Pet. 4.12.1 Pet 4:12Thinke not ſtrange of afflictions, as if ſome new thing hapned vntounto vsus; we are thereto appointed. This way walked all Gods Saints, the Cloud of witneſſes that hauehave gone before vsus into heauen. The Authour andeeHeb. 2.10.Heb 2:10 Prince of our ſaluation, was conſecrated by afflictions. ffLuk. 24.26.Luke 24:26Ought not Chriſt to ſuffer theſe things, and ſo to enter into his glorie? And ought not Chriſtians to ſuffer like things, and ſo to enter ggRom. 8.17.Rom 8:17fellowſhip of Chriſts Kingdome? There are certaynehhCol. 1.24.Col 1:24 remaynes of Chriſts ſufferings reſerued for vsus, ſweetned indeed by Chriſts Paſſion, yet vnauoydable, of all thoſe that ii2. Tim. 3.12.2 Tim 3:12will liue godly in Chriſt Ieſus.

What euer we thinke, there is no part of a Chriſtians life more diſcomfortable, then that which iskkLuk 6.26.Luke 6:26 free from afflictions: we lacke that way-marke, to aſſure vsus of our walking with a right foote to the Goſpell.

Ʋſe 2 Secondly, when thou llEccluſ. 2.1.Sir 2:1entreſt into the ſeruice of God, ſtand faſt in righteouſneſſe, and feare, and arme thy ſelfe for temptation: as the wiſe Builder, ſit down and caſt thy coſt, thus reckoning, it muſt coſt him many a reproch and vexation, that reſolues to liue godly in Chriſt Ieſus: they diſaduantage their continuance, that with other expectation make entrance into Chriſtian courſes. Dauid ſaid truly, There is a reward for the righteous, yet ſtands it not in eaſe and outward bleſſings, ſeuered from the Croſſe, but, firſt, in the ſweet peace of a good conſcience. Secondly, gracious endowments of Gods Spirit. Thirdly, the happineſſe of a better life, mmIam. 1.12.Jas 1:12promiſed to thoſe that endure temptation.

Ʋſe 3 Thirdly, becauſe the Ordinance ſeemes harſh to fleſh p. 209and bloud; ſee wee how to ſtabliſh our hearts, that the bitterneſſe of affliction diſmay not from holy practice. Conſider, firſt, they are all ſwayed by the will, appointment and prouidence of our gracious God. Saith Dauid, nn2. Sam. 16.112 Sam 16:11What if the Lord hauehave bidden him curſe? after he reſolues, The Lord had ſo appointed. Surely with Chriſtians, acknowledging a particular prouidence reaching to all actions and accidents of this life, this principle cannot but be perſwaſiue for patience, and ſilence thoſe many murmurings of our hearts againſt the baſeneſſe and indignitie of the inſtruments.

Secondly, in afflictions wee are neereſt ſome bleſſing from God. It may be, ſaid DAVID, the Lord will looke vponupon my affliction, oo2. Sam. 16.122 Sam 16:12and doe me ſome good for this euill. It is paſt may be, that all afflictions of Gods children tend to their ppHeb. 12.10.Heb 12:10profit, andqqRom. 8.28.Rom 8:28 worke to the good of them that louelove God, and are called according to his purpoſe: In temporall things we hauehave ſeene often experiences; in others, wee are ſure either to hauehave ſome ſinne more mortified, or ſome grace more quickned; ſome good or other, thinke the Croſſe makes way for.

Thirdly,rr1. Cor. 10.13.1 Cor 10:13 The iſſue comes with the temptation: neuer comes affliction without his grace accompanying it, that the iſſue may be comfortable, and ioyous to the children of God.

Fourthly, God rewards vltra condiguum; afflicts citra condignum: that perſwaſion whoſo carryes, & is acquainted with his foule ſinnes, willingly prayes with AVSTINE: Hic vre, hic ſica, vt in aeternum parcas.

Obſer. Wee told you before. So ſhould Gods people be acquainted as well with the hardſhip, as with the comfort; as well with the ſowre, as with the ſweet of Chriſtian practice: as our Sauiour promiſing his Diſciples peace in him, ſſIoh. 16.33. Matt. 10.16, 17 Act. 14.22.John 16:33Matt 10:16Matt 10:17Acts 14:22foretells their afflictions in the world.

For, firſt, vnexpectedneſſe, beſides that it makes them more grieuous: Secondly, It diſaduantageth them alſo p. 210in their armour and preparation to beare them: praemoniti praemuniti.

Vſe. It is fooliſh diſcretion therefore that many aduiſe to a Miniſter, either, as falſe prophets, to crie, Peace, peace, all ſhall be well: or in wiſedome, as they terme it, to conceale from Nouices the hardſhip they ſhall meet withall in Chriſtianitie: whence it comes, that meeting with the Croſſe, either they goe backe, as miſſing the eaſe they promiſed themſelues in Chriſtian courſes, or elſe are found vnprouided in dayes of affliction. It is meet for vsus to preferre the wiſdome of Gods Spirit, before our owne carnall diſcretion: if our Sauiour and his Apoſtles thought meete to forewarne of the Croſſe; who are wee that wee ſhould thinke a contrarie courſe more conuenient?

I ſay then, as the wiſe man, When thou entreſt Gods ſeruice, expect affliction.

Obiect. Leſt any ſay, If the caſe be thus with Gods children, it is good for a man to continue as he is.

Anſw. It were true perhaps, if there were no life after this, or if it were poſſible to reioyce with the world, and to raigne with Chriſt: but conſider, firſt, that endleſſe life is firſt to be prouided for, and the way to that happineſſe lyes by ttAct. 14.22.Acts 14:22the Croſſe. Secondly, it is not poſſible in this life, and that to come, to hauehaveuuLuk. 16.25.Luke 16:25 comfort, as Abraham intimates to the damned Glutton.Hieronym. Difficile, imò impoſſibile eſt, vt & praeſentibus quis & futuris fruatur bonis, vt & hic ventrem, & ibi mentem impleat: vt de delitijs tranſeat ad delitias.

Leſt the condition ſeeme hard, conſider the ſweet fruits of bittereſt afflictions. Firſt, they are meanes toxx1. Cor. 11.32.1 Cor 11:32 exempt from condemnation. Secondly, to makeyyHeb. 12.11.Heb 12:11 partakers of the quiet fruit of righteouſneſſe. Thirdly, are attended with their zz2. Cor. 1.5.2 Cor 1:5comforts. Fourthly,aa2. Cor. 4.17.2 Cor 4:17 worke to vsus the incomparable crowne of glorie.

p. 211VERS. 5.

For this cauſe when I could no longer forbeare, I ſent to know your Faith, leſt by ſome meanes the Tempter hauehave tempted you, and our labour be in vaine.

A Second end of Pauls ſending Timothy, is here expreſſed; to know their Faith, that is, their continuance therein; which curious care of the Apoſtle was furthered by a double feare: Firſt, of the Tempters malice. Secondly, of their defection.

To know your Faith.

Queſt. Could Paul be doubtfull of their Faith, hauing ſeene ſo excellent fruits thereof in their patience, zeale, conuerſion?

Anſw. Charitie inclined the Apoſtle to firme perſwaſion of the beſt: yet, firſt, he was not ignorant that mans bbIer. 17.9.Jer 17:9heart is deceitfull; and knew well what our Sauiour taught, of ſomeccMatt. 13.21.Matt 13:21 beleeuing for a time. Secondly, though vtter Apoſtaſie from faith fall not into Gods children, yet declinations there may be, and interruptions of Faith for a time. Thirdly, and there is a holy dd2. Cor. 11.2.2 Cor 11:2iealouſie in Chriſtian louelove, whereby fearing the worſt, they prouide to preuent it. Fourthly, hee was not ignorant of the danger theeeLuk. 22.31.Luke 22:31 ſtrongeſt are in from Satans malice. Fiftly, and knew it no leſſe his duetie to labour their confirmation, then to endeuour their conuerſion.

Obſer. So ought Miniſters to be carefull of the peoples perſeuerance, no leſſe then of their firſt conuerſion. Our firſt care is to gayne ſoules to Chriſt; it is no leſſe our duetie parta tueri: hence Apoſtles, where they had planted Churches, ſo carefully ſettled a ſtanding Miniſterie; and themſelues in perſon eftſoones returned, ffAct. 14.22, 23Acts 14:22Acts 14:23to confirme the Diſciples hearts: as knowing, they were giuen not onelyonly to gather the Church, butggEph. 4.12, 13Eph 4:12Eph 4:13 to build it euen to perfection.

p. 212Yea, there are Reaſons, why the ſpecialtie of our care ſhould be intended to Conuerts rather then to Aliens. Firſt, our actuall bond is neerer with them that are, then with thoſe that poſsibly may be members in Chriſts body. Secondly, the ſtate of a Church in act, may, if it be neglected, proue worſe then the ſtate of a No-Church: while it continues a Church, the condition is happyer, yet may it poſsibly become more miſerable: vponupon this ground, Apoſtaſie is farre worſe then ſimple Infidelitie, becauſe of a ſimple Infidell there is hope, hee may become a Beleeuer: of an Apoſtata, there is no hope, that he ſhall hhHeb. 6.6.Heb 6:6be renewed to repentance.

Vſe. So that it is an vnwarrantable pretence wee take for neglect of the people committed to our charge, becauſe they are, as we thinke, brought to the faith. Paſtors may in that caſe become Apoſtles, and chooſe to preach rather where the Name of Ieſus was neuer heard of. Firſt, are our owne ſo perfit that nothing need be added? or gaue the Lord Paſtors to gather only, and notiiEpheſ. 4.13.Eph 4:13 to build the Church to perfection? Secondly, ſuppoſe we our people ſo eſtabliſhed in the preſent Truth, that they need no more our kk2. Pet. 1.12, 132 Pet 1:122 Pet 1:13admonitions and remembrancing? Thirdly, or can we be ignorant of Satans wiles, and not take notice how by our llExod. 32.1. Gal. 1.6.Exod 32:1Gal 1:6abſence he aduantageth his Kingdome? Fourthly, or ſuppoſe we our people ſo ſtrong, that he dares not giuegive them the encounter? Heare then what Paul intimates in his feare for this people, ſo renowmed for Faith, ſo eminent in all Grace; yet euen of theſe he is fearefull, lest the Tempter had tempted them.

Obſer. There is not the greateſt amongst the Saints, but lyes open to temptation.

The mmGal. 6.1.Gal 6:1ſpirituall and moſt ſanctified amongſt Galatians, the Apoſtle aduiſed to conſider, that they alſo might bee tempted: thennLuk. 22.31.Luke 22:31 Diſciples of our Sauiour, Satan deſired to winnow; yea durſt giuegive onſet toooMatt. 4.Matt 4 the Sonne of God clad with our infirmities; hath preuayled againſt greateſt p. 213Saints left to themſelues; ſo that I thinke their falls are without parallell euen amongſt Nouices, as in Dauid, Salomon, Peter, &c.

Truth is, ſuch muſt expect the moſt exquiſite of Satans temptations, moſt ſubtilly contriued, with greateſt violence vrged, inaſmuch as hee knowes; Firſt, it is not his ordinarie skill that preuayles againſt them. Secondly, by their falls expects a double aduantage.

Firſt, their falls he thinks likely the feares of others inferiours in grace; and hopes, the great Champions once ouercome, the petty Souldiers will dread the encounter; aspp1. Sam. 17.511 Sam 17:51 Philiſtims fled when their Gyant was ouerthrowne. And certainly that hope doth not alwayes fayle him: weake ones grow ouer-timorous, almoſt hopeleſſe of victorie, ſeeing ſo foule falls of their Superiours in grace, not conſidering, Firſt, that theſe things are permitted to make vsus cautionate, not deſperate. Secondly, that God many timesqq2. Cor. 12.9.2 Cor 12:9 perfects his power in weakneſſe; enabling a weake Nouice to endure that brunt of temptation, that ſtronger men hauehave beene borne downe withall.

A ſecond aduantage hee aymes at in their temptation and ouerthrow, thus conceiue: Eminent examples hee knowes are preualent whether in good or euill. No precedent hath proued more pernicious in euill, then that of the moſt eminent in the grace of God: ſeldome fall ſuch alone; but their falls are like the falls of mightie Cedars, bearing down before them a multitude of weaker plants.

Ʋſe. I ſay then as Paul, Letrr1. Cor. 10.12.1 Cor 10:12 him that thinks he ſtands, take heed leſt he fall; and what euer our graces be,ſſRom. 11.20.Rom 11:20 yet be not high-minded, but feare.

Three faults of men eminent in grace are ſpecially here taxed.

Firſt, Security, when men conceited of their ſtrength, grow careleſſe of the danger they are in, crying peace to themſelues: theſe forſooth are at defiance with Satan, and dare almoſt dare him to doe his worſt. Oh conſider, p. 214we are yet in militia, in the Church Militant, not Triumphant. God ttRom. 16.20.Rom 16:20ſhall ſhortly tread downe Satan vnderunder our feet. But in the meane-time, inſidiatur Calcaneo; if thou be careleſſe, feare leſt he ſupplant thee.

Secondly, Preſumptuous caſting themſelues into occaſions of euill. So grounded, they ſeeme in Religion, that they dare enter a Duellum with the ſubtilleſt Papiſt; ſo ſtabliſhed in Sobrietie, all Sanctitie, that the prophaneſt and moſt leprous company can caſt none of their contagion vponupon them. Whom I would intreate to remember, the fals of Gods greateſt Saints by ſuch preſumption. Memorable is that ſpeech of Nehemiah to Iſraelites admitting Marriages with the Daughters of a ſtrange god. Fell not uuNehem. 13.26Neh 13:26SALOMON by theſe meanes? yet amongſt the Nations, was no King like to him, and hee was beloued of his God. Let his fall bee our feare; and make vsus cautionate how wee tempt the Lord, by head-longing our ſelues into occaſions of euill.

Thirdly, Priding our ſelues in opinion of our ſtrength.

The Victory is halfe gotten, when the heart beginnes to ſwell with Pride. Wee may allude to SALOMON:xxProu. 16.8.Prov 16:8 Pride goes before deſtruction; & a hautie looke before the fal.

On this ground Paul aduiſeth, to yyGal. 6.1.Gal 6:1reſtore with meekeneſſe thoſe that are fallen through infirmitie, conſidering our ſelues may bee tempted, and neede as much compaſſion from others, as they now expect from vsus.

The fault is common amongſt many, through too little acquaintance with humane infirmitie, and lacke of obſeruing their owne corrupt inclinations, and Satans vndaunted malice; to inſult ouer the fals of Brethren; and rather rigorouſly to reprooue, then compaſſionately to reſtore. We hauehave enough to talke on, when tydings is brought vsus of Brethrens faultings. And as Phariſes, though guiltie of as great ſinnes,zzJoh. 8.5.John 8:5 yet vrge the ſtoning of the Adultereſſe; ſo we thinke extremitie all too little towards others ſinnes.

p. 215Let vsus conſider; Firſt, our common infirmitie, that wee hauehave not yet fallen, bleſſe God that kept vsus from like temptations. Secondly, Satans vnlimited & impartial malice; ſparing none, no not the greateſt, when once the Lord ſhall ſay vntounto him,aa1. Reg. 22.2….1 Kgs 22:2 Goe and preuayle.

Leſt the Tempter had tēpted you. The Tempter, an Epithete ofbbMat. 4.1, 3.Matt 4:1Matt 4:3 Satan; as ſome ſay, in reſpect of that firſt tentation; as others, becauſe he hath made it his proper office, and it is his ordinary practice to tempt. Where the queſtion fals in, whether it be the propertie of Satan onelyonly to tempt: vnderſtand it not of temptationsccGen. 23.1.Gen 23:1 of tryall, but of ſeducement, which Auguſtine cals the noxious or hurtfull temptation.

There bee that thinke it ſo the propertie of Satan to tempt, that it agrees to no perſon or thing beſides, ſaue as it is Satans inſtrument,Aquin. part. 1. quaeſt. 145. art. 2 that though men tempt inſtrumentaliter, the world materialiter, yet efficiently the Deuill onelyonly is ſaid to tempt: they alledge this Text for proofe.

But how ſaid IAMES? A man is tempted of his owne ddIam. 1.13.Jas 1:13concupiſcence? our Sauiour, Out of the eeMat. 15.19. Bernard. in Cantic. Serm. 32.Matt 15:19heart aſcend ill thoughts, though the Deuill rake not in that puddle. Bernard, there is morbus mentis, as well as morſus Serpentis: There is malum innatum, as well as ſeminatum. There are ill thoughts, which are partus cordis, beſides thoſe that are ſeminarium hoſtis.

Yet is the title in a ſenſe peculiar to Satan, becauſe he is the Tempter foreign; the chiefe or principall Tempter; or becauſe all ſinnes and temptations come at leaſt indirectly from the Deuill; in as much as by him was procured the deprauation of Nature; ſo that to him, as to the firſt cauſe may all noxious tentations be reſolued. Whether the only or the principall; affMat. 4.3.Matt 4:3 Tempter wee are ſure he is. See wee, firſt, what it is to tempt. Secondly, parts of Satanicall temptations. Thirdly, kindes. Fourthly, reaſons.

p. 216To tempt, in this ſenſe taken, intimates an endeuourggIam. 1.13.Jas 1:13 to draw our hearts from God, and to entice to diſobedience. The parts of temptation are three; Firſt, Suggeſtion: the caſting of euill thoughts into the minde; as intohhIoh. 13.2.John 13:2 IVDAS his heart, the Deuill threw that thought, to betray his Maſter. Secondly, perſwaſion; the preſſing of the ſuggeſtion with ſome reaſons that may perſwade the minde to approoue, incline the will to conſent to that euill as good. The ſuggeſtion is after a ſort the concluſion; the perſwaſion the argument to enforce it. Example: iiGen. 3.5.Gen 3:5Eate the forbidden fruit; is the ſuggeſtion to Eue; Ye ſhall bee as gods, the perſwaſion.kkMat. 4.6.Matt 4:6 Caſt thy ſelfe downe headlong; the ſuggeſtion. The Angels hauehave charge to keepe thee, the perſwaſion.

And it is vrged, firſt, ſometimes by way of inticement; as when by promiſe of ſome good that giuing way to the ſuggeſtion drawes with it, we are allured rather then terrified: as the euill ſpirit in the mouth of Ahabs prophets, vndertakes to ll1. King. 21.211 Kgs 21:21entice him, by promiſing proſperous Voyage to Ramoth Gilead.

Secondly, Sometimes in way of terrour; as when by expounding ſome fearefull euill, he labours to draw from vsus conſent to his ſuggeſtions.

Thirdly, The laſt part of Satanicall temptation, is inſtigation. The inſtant and importunate vrging of the ſuggeſtion; giuing no reſt till he hath procured conſent, if it be poſſible. Satan mm1. Chro. 21.1.1 Chr 21:1prouoked DAVID to number the people; It ſeemes hee was not ſatisfied with once ſuggeſting or perſwading that thought of Pride, but with inſtance againe and againe renewed, preſſed onwards to execution. So find wee often a kinde of importunitie in vrging temptations.

The kinds follow: they are diuerſly diſtinguiſhed; firſt, ex modo. Firſt, Some are immediate, wherein Satan vſeth no inſtrument in tempting; as in that of our Sauiour. Secondly, Some mediate, wherein men or women are vſed p. 217as his inſtruments; ſo tempted he Adam by Eue; Ahab by falſe prophets. Thirdly, Some mixt; as wherein perhaps the ſuggeſtion is from Satan immediately; the perſwaſion or inſtigation by his inſtruments.

Secondly, Ex euentu; by their iſſue; ſome are effectuall, ſome ineffectuall temptations; Effectuall, wherein he preuayles, more or leſſe. Ineffectuall, wherein he preuayles not: as in our Sauiour,nnGen. 39.10.Gen 39:10 Ioſeph, &c.

Reaſons of tempting in reſpect of Satan.

Firſt, His enuie at mans poſſible felicitie: through enuie of the Deuill came ſinne into the World.Bern. de aduentu Serm. 1. It is Bernards opinon, that man was created to ſupply the defect of Angels in Heauen, and to repayre that breach that their fall had made in the heauenly Ieruſalem. Satan enuying vsus that happineſſe, labours by temptation to draw vsus from it.

Secondly, The blinde malice and ſpight wherein hee is carryed againſt God and his Chriſt. The ſenſe of torments which hee indures, makes him oppoſe, as much as may be, whatſoeuer is glorious to God; as is the obedience and ſaluation of his Children.

Reaſons of GODS permiſſion if any aske; though it ſhould ſuffice vsus to know, the Lord keepes the hooke in his noſtrils, and wils nothing of his Children but what he ouer-rules to their good: yet probably theſe may bee alledged: Firſt,oo2. Cor. 12.7.2 Cor 12:7 To humble his Children, and preuent Pride and ſecuritie. Secondly, That Chriſt not only in perſon, but in his members may conquer Satan. Thirdly, That the equitie of giuingppIam. 1.12.Jas 1:12 vsus the crowne of life, may appeare to all. What euer the Reaſons are, Satan wee are ſure hath his imployment in temptation.

Vſe. On this ground is our Sauiours inference, To qqMat. 26.41.Matt 26:41watch & pray, leſt we enter into temptation. The parts of the preſcript are two. Firſt, Watchfulnes, implying, Firſt, expectation of tentation. It is no ſmall aduantage giuen to Satan, to promiſe our ſelues immunitie from his aſſaults; thence is it, p. 218that in the conflict wee are found vnprouided for reſiſtence;Tertull. de orat. Tertullian of the Diſciples. Adeo tentati ſunt Dominum deferendo, quia ſomno potiùs incluſerunt, quàm orationi. If euer we hauehave reſt from Satans temptations, it is onelyonly to aduantage himſelfe through our ſecuritie. Hee left our Sauiour rrLuke 4.13.Luke 4:13for a ſeaſon: but for a ſeaſon; to teach vsus, after one tentation to expect another: and neuer to be ſecure of ſo dangerous and watchfull an Aduerſary. Secondly, Circumſpection; diligent heed-taking to our ſelues, that wee giuegive no occaſion of ſſ1. Cor. 7.5.1 Cor 7:5aduantage to the Tempter.

The ſecond part of the preſcript is Prayer; aduiſed becauſe of our infirmitie: I diſpute not the queſtion, whether it be lawfull to pray freedome from all temptations. Truth is, it is vtterly vnlawfull to pray generall immunitie; exemption from particulars, may perhaps be prayed; yet with ſubmiſſion to the will of God. Howbeit ſtrength to reſiſt, tentation, grace to ſupport in temptation our dutie is to pray.tt1. Cor. 10.13.1 Cor 10:13 Gods promiſe to grant, if we pray as we ought. They ill prouide for their comfort in temptation, that vnderunder pretence of vnworthineſſe to obtayne, or coldneſſe in Prayer, neglect this Ordinance of God, that to all other the ſpirituall armour uuEpheſ. 6.18. Bernard.Eph 6:18giues ſtrength. Grauis equidem nobis eſt inimici tentatio, ſed longè grauior illi oratio noſtra.

Thirdly, To theſe let be added the complete armour mentioned by the Apoſtle.

Fourthly, Obſeruance of Satans wiles, and our owne infirmities; where his greateſt likelihood is to preuayle.

Secondly, The cenſure is not harſh to ſay of any entiſing to euil, that they are inſtruments orxxIob. 8.44.Job 8:44 Children of the Deuill, whoſe works ethey do; whoſe nature they reſemble; One ſaid once, Quot peccata, tot Daemonia; ſo many euils, ſo many Deuils; we may truly ſay, ſo many Tempters, ſo many incarnate Deuils. A people riſe in eueryevery place; Phariſes were not more painfullyyMat. 23.15.Matt 23:15 to make Proſelites, then they partners in their exceſſe of ryot.zzProu. 4.15.Prov 4:15 Their ſleepe departs, except p. 219they cauſe ſome to fall. Our Sauiour ſtucke not to callaaMat. 16.23.Matt 16:23 PETER Satan, in that caſe.

Queſt. How may Satanicall temptations bee diſcerned from thoſe of our owne concupiſcence?

Anſw. I thinke with Bernard, Bern. in Cantic. Serm. 32.it is ſcarce poſſible to put exact difference; neither is it much materiall to know. This hold for a rule: Whatſoeuer thought exalteth it ſelfe bb2. Cor. 10.5.2 Cor 10:5againſt the obedience of Chriſt, is a temptation; whether from Satan, or from thine owne heart, is ſomewhat curious to inquire; our care ſhould be, not to conſent thereto.

Obſer. The Tempter: The Deuill then is a Tempter, but ſure wee are he is no inforcer. Hee may ſuggeſt, perſwade, prouoke to euill; enforce hee can no man to yeeld to his temptations. There is a threefold libertie of the will; Firſt, from ſinne. Secondly, from miſerie. Thirdly, from neceſſitie. The two firſt we loſt in ADAM; from neceſſitie and coaction the will is ſtill ſo free, that if it could be conſtrayned, it were no will. Therefore the Lord in conuerſion, forceth not the will, but ſweetly inclines it. The Deuill in temptation, compels not, but perſwades it. Truly ſaid the Heathen, Nemo nolens malus: and nemo peccat inuitus. Not a Beare or Lyon, but a Serpent ſupplanted our firſt Parents: a creature not ſtronger, but more ſubtle then others. Serpens, Bern de duplici Baptiſmo.ô EVA, decepit te; decepit profectò, non impulit aut coegit. The euill ſpirit returning, ingreditur, non irruit, eum alijs ſeptem nequioribus, non fortioribus.

Queſt. How then ſay we of Gods Childrens infirmities, they are inuoluntary ſinnes?

Anſw. Firſt, ſimply and in eueryevery reſpect inuoluntary they are not, their actions are of mixt Nature: in part voluntary, partly inuoluntary, becauſe the conſent is not full.

Secondly, In Gods Children is fleſh and Spirit: the will is partly fleſhly, partly ſpirituall, as farre as it is ſpirituall, it conſents not; but quâ carnalis, it yeelds willingly to motions of euill.

This once we are ſure; force there can none bee offered p. 220to the will. The Deuill may tempt, hee cannot enforce. Therefore Eue deſiring in beſt manner to excuſe her ſelfe, complaynes of deceit, not of conſtraint. The Serpent ccGen. 3.13.Gen 3:13beguiled me, and I did eate.

Vſe. So that vainely men attempt excuſe of their wilfull ſinnes, by deriuing their blame from themſelues to the Deuill.

Obiect. The Deuill, forſooth, ought them a ſpite; therefore drew them to Theft, Murther, &c.

Anſw. Firſt, it is hard to ſay whether in thy particulars, the Deuill had any finger. Out of the ddMat. 15.19.Matt 15:19heart come euill thoughts, Murthers, Blaſphemie, &c. as waters iſſue from their Fountayne. Secondly, ſay the worſt thou canſt of the Deuill, all is but this, he tempted, caſt the thought into thy heart, perſwaded and prouoked to euill; he forced not to conſent: that power if he had, hee would, in the vtmoſt extent, vſe againſt Gods children. Thine owne will blame as much, or more then the Deuill: his temptations, till thou conſent, are thy croſſes, not thy ſinnes; thy will onelyonly makes them thy ſinnes. Away therefore with ſuch Fig-leaues, and remember it, as one propertie of confeſſion, to which pardon of ſinne is promiſed, to accuſe rather then excuſe the ſinner vntounto God: who euer finds a child of God in prayer for pardon, accuſing the Deuill, and not rather himſelfe? I eePſal. 51.4.Ps 51:4hauehave ſinned and done wickedly in thy ſight, ſaith Dauid: yet it is likely, that as to the numbring of the people, ſo to Adulterie and Murther, Satan was the prouoker.

And our labour ſhould be in vaine.

Queſt. How vaine? whether in reſpect of God his purpoſe, or of the Apoſtles preaching, or of the people?

Anſw. Not in reſpect of God: his purpoſe hee alwayes attaynes in ſending his Word to any people: to his Name comes glorie, what euer are the iſſues of our Miniſterie.ffIſai. 55.10, 11Isa 55:10Isa 55:11 As the Snow and Raine returne not emptie, but accompliſh that whereto hee ſends them: ſo is his Word. At leaſt the refractarie p. 221ſhall know, there hath beene ggEzech. 2.5.Ezek 2:5a Prophet amongst them.

Nor in reſpect of the Apoſtle. We are vntounto God a hh2. Cor. 2.15.2 Cor 2:15ſweet ſauour in them that are ſaued, and in them that periſh: hee that laboured in vaine and ſpent his ſtrength, iiIſai. 49.4.Isa 49:4yet knew his labour was with the Lord, and his worke with his God.

It remaynes then that he intends it vaine, in reſpect of the people; in caſe they had giuen way to Satan, and reuolted from the Faith.

Obſer. Apoſtaſie and defection from Faith, and Obedience, makes the Miniſterie, all things vaine vntounto vsus. Therefore Paul feared he hadkkGal. 4.11.Gal 4:11 laboured in vaine amongſt Galatians, perceiuing their begun defection from the Gospell they had receiued: and, hauehavellGal. 3.4.Gal 3:4 yee ſuffered ſo many things in vaine? hee intimates their paſsions and patience, all would bee vaine to them, in caſe of their reuolt. Compare Ezech. 3.20. 2. Ioh. 8. For the Crowne of life is promiſed not to beginners, but to thoſe that continue.

Vſe. Let me exhort therefore in Saint Iohns words, Looke to your ſelues, that you loſe not the things yee hauehave wrought. There are amongſt vsus many whoſe beginnings are comfortable. It ſhall be farre from me to doubt of their perſeuerance: yet let mee ſay as PAVL,mmHeb. 13.22.Heb 13:22 Suffer the words of exhortation. Caueats are not amiſſe to them whoſe zeale is moſt feruent, eſpecially in theſe times wherein wee ſee iniquitie abounding, andnnMatt. 24.12.Matt 24:12 the louelove of many waxen cold. Brethren, how many hauehave we ſeene of excellent beginnings and proceedings, yet growne wearie of well-doing? And allured with eaſe, or profits of this life, or affrighted with reproches, &c. (horreſco referens) turned backe from the holy Commandement giuen vntounto them. Let their falls be our feares, or cautions at leaſt, to make vsus watchfull, how we giuegive way to like temptations. In all is the ſame inclination naturall to Apoſtaſie; and were it not, wee are oo1. Pet. 1.5.1 Pet 1:5kept by Gods power to ſaluation, like would be our iſſue. I beſeech you therefore, beware how yee pp2. Cor. 6.1.2 Cor 6:1receiue the grace p. 222of God in vaine; loſe not the reward of your hearing, praying, obeying all things: feare to be noted of backeſliding, or to abate any thing of your diſcreet feruour. No ſtate is more diſcomfortable, then that of Apoſtaſie, better neuer to hauehave knowne, thenqq2. Pet. 2.21.2 Pet 2:21 knowing to turne backe from the holy Commandement.

Will it be amiſſe to acquaint you with the wiles of Satan? and by what degrees, he inſenſibly drawes many into that ſtate? Firſt, from feruencie he leades to temper, to moderation, as plauſibly hee termes therrReuel. 3.15.Rev 3:15 lukewarme, worſt temper of the ſoule in deuotion. Not good, he ſaith, to be ouer-egre; we mayſſEccl. 7.16.Eccl 7:16 be iust ouer-much; there is a reaſon in all things: by which pretence of diſcretion, how many hauehave left their firſt louelove, and falne into profane neutralitie?

Secondly, alluring to carnall libertie vponupon former euidences of Gods fauour, and ſuggeſtion of vnchangeableneſſe of Gods louelove, and the irreuocableneſſe of his gifts and calling. True ſuggeſtions. But how, I wonder, can they thinke themſelues amongſt the Called according to Gods purpoſe, that turne his grace into wantonneſſe? when as thett2. Pet. 1.10. 2. Tim. 2.21.2 Pet 1:102 Tim 2:21 euidence of that calling and election, is care to depart from euill? They ſhould remember, that though it be neceſſarie to repent in hope, yet it is dangerous to ſinne in hope.**Bernard. de Annunc. ſerm. 3. It is Infidelis fiducia, & ſolius maledictionis capax quando in ſpe peccamus. Cauſe enough ſuch hauehave to feare, leſt former ſignes of grace, were ſhaddowes only of that grace that ſaues, or the Hypocrites flaſhes, their ſtrong deluſions.

Thirdly, there is yet a third, and it is much amongſt men, that louelove to make experiments in earthly vanities, and to proue whether it be not poſsible to preſerue their wiſedome, with a little indulgence to the fleſh. Salomon, in that humour, made ſhipwracke of good conſcience,uuEccl. 2.3.Eccl 2:3 whiles he deſired to proue his heart with worldly vanities, to ſee whether they could affoord him any ſuch contentment, p. 223as worldlings fancied to themſelues therein. In this caſe it is ſafeſt: Firſt, to reſt in Faith of the Word of God: It tells thee all is xxEccl. 12.13.Eccl 12:13vaine to the feare of God, beleeue it without proofe. Secondly, in euils, it is ſafeſt to learne by other mens, rather then by our owne experience. Beleeue their relation, that hauing glutted themſelues therewith, crie out of nothing but vanitie, and vexation of ſpirit. Were he not a mad man, that ſeeing the infectiouſneſſe of the peſtilence or leproſie in others experience, would, for more ſenſible proofe, aduenture into infected houſes? ſhould we not thinke him out of his wits, that would not beleeue the fire will burne, till hee had throwne himſelfe into a ſcorching flame? as furious and infatuate are they, that throw themſelues into the mouth of the Deuill, to proue experiments of poſsibilitie in the reſcue.

Annexe we preſeruatiues againſt this dangerous euill. Firſt, beware ofyyPſal. 19.13.Ps 19:13 preſumptuous ſinnes, ſinnes againſt conſcience, and in pride and contempt of God committed. If any ſhall zzDeut. 29.19, 20.Deut 29:19Deut 29:20bleſſe himſelfe in his wickedneſſe, vponupon hope of Gods mercy, to that mans ſinnes the Lord will not be mercifull.

Secondly, feare toaaEpheſ. 4.30.Eph 4:30 quench or ſmother the ſweet motions of Gods Spirit, that would leade thee to perfection.

Thirdly, in Gods ſeruice ſeeke not earthly things, as if they were the reward of Religion. By this occaſion many hauehave reuolted from Faith and all feare of God, for that theybbMal. 3.14, 15.Mal 3:14Mal 3:15 miſſed that eaſe and honour, they aymed at in entring religious courſes.

p. 224VERS. 6.7.

But now when TIMOTHEVS came from you to vsus, and brought vsus good tydings of your Faith and Charitie, and that yee hauehave good remembrance of vsus alwayes, deſiring greatly to ſee vsus, as we alſo to ſee you,

Therefore, Brethren, wee were comforted ouer you in all our affliction and diſtreſſe, by your Faith.

HItherto of Timothees ſending to Theſſalonica, together with the cauſes thereof; followes his returne thence, and the report hee makes to the Apoſtle, touching their gracious eſtate: wherein are obſerueable, Firſt, the matter of the tydings and relation. Secondly, the effects of it in the Apoſtle.

The things he makes relation of, are, Firſt, their Faith. Secondly, louelove to the Saints. Thirdly, ſpecialtie of louelove to the Apoſtle: declared by two effects, and properties of louelove. Firſt, remembrance of him. Secondly, and deſire to ſee him.

The effects in Paul are, Firſt, Comfort. Secondly, Life. Thirdly, Thankſgiuing. Fourthly, Prayer, &c.

Obſer. Of your Faith and Charitie. The frequent coniunction of theſe Graces in the Apoſtles writings, occaſions, to obſerue their vndoubtfull concurrence in the hearts of Chriſtians. Compare Col. 1.4. Philem. ver. 5. 1. Theſ. 1. verſ. 3. &c.

Thom. 1.2. q 65. art. 4.The queſtion is ancient amongſt Popiſh Schoolemen, eſpecially the followers of Thomas: And is thus reſolued: To Faith they aſſigne a double ſubſiſtence, one in genere Naturae, the other in genere Moris. The meaning of their termes thus conceiue: Faith, they ſay, hath the truth of his ſubſiſtence in genere Naturae, when it hath all the eſſentials of its Nature,Scot. in 3. Diſt. 36. ad Art. 4. whereby it is diſtinct from other intellectuall habits, and is principle p. 225of the proper acts thereof, in reſpect of its proper obiects.

Suppoſe when there is wrought in a man, a firme and voluntarie aſſent to diuine Reuelations, for the authoritie ſake of the diuine Reuealer. Such Faith, true in it kind, who can denie may be without Charitie? Faith true in genere Moris, when it is growne to hauehave a vertuous ſubſiſtence in vsus, that is, as Scotus interpreteth, an acceptableneſſe with God, and becomes to be a diſpoſition to beatitude, and fit to attayne the vtmoſt ſuperexcedent end. This they confeſſe is not, nor can be without Charitie. In which opinion, beſide more obſcure and Philoſophicall explication, what great oddes can bee diſcerned from that wee teach? Euen we confeſſe there may be true Faith, where Charitie is not, true in it kind; aſſenting firmely to the whole truth of God, which ſome call Catholike, ſome Hiſtoricall Faith. But that there ſhould bee iuſtifying Faith, and ſuch as giues vsus intereſt to Chriſts righteouſneſſe, and eternall life, without Charitie; wee hold a dreame phantaſticall, hauing no footing in the Word of God.

Faith that iuſtifies, ccGal. 5.6.Gal 5:6workes by louelove: If there bee any that workes not by louelove, Saint Iames ſaith,ddIam. 2.26.Jas 2:26 it is a corps of Faith, without life and power to iuſtifie vsus in the ſight of God: yet followes it not hence, that they ioyne in the office of iuſtifying, becauſe they meet in the hearts of Gods children. Knowledge is ſo coniunct with Faith in the mind, that with many it goes for a part of Faith: yet was it euer heard, that knowledge ſpeculatiue ſhould iuſtifie vsus in Gods ſight? we conclude then, that iuſtifying Faith, or, to vſe the Schoole terme, Faith true in genere Moris, is neuer ſeuered from louelove of God and his Saints.

Vſe. Vſe it to trie the truth of Faith, which we ſeeme to hauehave receiued. We liue in times, wherin if the profeſſion of men be true, Chriſts queſtion, which implyes a prediction, p. 226may ſeeme friuolous, and his Propheſie vntrue. Suppoſe yee, thateeLuke 18.8.Luke 18:8 when the Sonne of man comes, he ſhall find faith on earth?

Sure, if it bee true, that our people generally vaunt of themſelues, neuer were times fuller of faith, then theſe laſt dayes, of which Chriſt propheſied a ſcarcetie, and as I may ſay, a famine of faith: There is no man ſo prophane, ſo ignorant, ſo rancorouſly malicious againſt GODS Children, but profeſſeth faith as firme as Abrahams; as effectuall almoſt, as that of Martyrs: Bring wee it to this Touch-ſtone:

Thou ſayſt thou beleeueſt Chriſt dyed for thy ſinnes. Thou doeſt well; ſo doth many an Hypocrite profeſſe, when his conſcience tels him, his faith is but fancie. But wilt thou know, O thou vaine man, that faith without louelove is dead? faith workes by louelove;ffLuke 7.47.Luke 7:47 and who ſo hath many ſinnes forgiuen, loues much the forgiuer, and all that hee knowes beloued of him. How wilt thou perſwade vsus thou haſt perſwaſion of Gods louelove to thee, when thy heart tels thee there are none more odious to thee then thoſe that are deareſt vntounto God? In that league entred twixt God and his Church, thus ſtands the caſe; there is a communitie of Amitie, and a communitie of Enmitie.ggPſal. 139.21.Ps 139:21 Gods foes are their foes; Gods friends hhPſal. 16.2, 3.Ps 16:2Ps 16:3their friends. Now, bleſſed be God, that keepes his hooke in the noſtrils of his foes; and in a Chriſtian Gouernment, reſtraynes by feare; there were elſe no liuing for Gods Children on earth, in this Generation ſo full of faith, or rather ſo vtterly faithleſſe.

More eſpeciall Characters euidencing truth of Charitie.

Firſt, That which they louelove in Saints, is their Saintſhip, though there be no other Load-ſtone of louelove, nor bond in Nature, nor perſonall merits, or the Image of God, ſhining in them, drawes affection. Diſciples are loued, iiMat. 10 42.Matt 10:42eo nomine, becauſe Diſciples. And to louelove of this qualitie, I dare ſay, no faithleſſe man can come.

p. 227Secondly, To this let bee added, that their louelove is vniuerſall, and, as I may ſay, impartiall: In it are comprehendedkkCol. 1.4.Col 1:4 all Saints. Any in whom they ſee the Image of God ſhining, ſo farre as they can diſcerne, they embrace in their louelove. And this wee may conceiue as a marke diſcerning whether we louelove them as Saints, or in other reſpects. If grace be that wee louelove in them, where euer it ſhewes it ſelfe, whether in noble or baſe, poore or rich, &c. our affections are thither drawne.

There is in many allIam. 2.1.Jas 2:1 partiall and proud louelove, as Iames notes it; whether it be ſound or not, iudge yee. Rich, and Honourable, and men of Faſhion, though perhaps inferiour in grace, yet hauehave the preferment in our LoueLove, our Societie, Conference, Countenance, &c. The meaner ſort, whom God perhaps hath made more mmIam. 2.5.Jas 2:5rich in faith, & more honoured with plentie of his grace, euen for their meane eſtate, are as meanly, if at all, regarded. When may wee looke for Dauids ſpirit in ſuch men? A King to make himſelfe nnPſal. 119.63.Ps 119:63companion of all ſuch as feare God, and keepe his Precepts.

And that yee hauehave good remembrance of vsus, &c. As to their faith was ioyned louelove, ſo in their louelove is obſerued a ſpecialtie towards the Apoſtle. They loued all Saints; but had eſpeciall remembrance of Paul; him, aboue many, they deſired to ſee.

Obſer. The points are two. Firſt, Though none of Gods Children may bee excluded from our louelove: Secondly, Yet there are, that may hauehave ſpecialtie, and preeminence in our affections, as Paul had with Theſſalonians. Chriſt loued all his owne; yet is Iohn ſingled out with that ſpeciall Encomium; The ooIoh. 13.23.John 13:23Diſciple whom he loued. Diuines anciently obſerued a neceſſary order in louing.

The tye of affections in this kinde is foure-fold. Firſt, Nature. Secondly, Societie. Thirdly, Perſonall Merits. Fourthly, Common Vtilitie.

Firſt, The common bond of Chriſtian affections, is p. 228Grace. Hereto may be added that of Nature and Bloud, that iuſtly makes it ſtronger. It may bee queſtionable, whether a man may preferre a Graceleſſe Childe, before a Gracious friend. Of this, I thinke, is no queſtion; but that a man may louelove a Gracious Child, or Father, or Brother, more then a Gracious Stranger.

2Secondly, To this ſucceedes Societie and Co-habitation; ſuppoſe, in the ſame Nation, Neighbour-hood, Family, 1. Tim. 15.8.

3Thirdly, To theſe adde Perſonall Merits. In which reſpect, DAVIDS ſoule pp1. Sam. 18.1.1 Sam 18:1claue ſo cloſe to the ſoule of IONATHAN; a man to whō for care he was ſo much indebted.

4Fourthly, Common Vtilitie. So muſt publike Perſons, Magiſtrates, Miniſters, hauehave preferment in our affections aboue priuate Chriſtians. As AQVILA and PRISCILLA layd downe qqRom. 16.4.Rom 16:4their own neckes for PAVLS ſafetie; they thought of him as Dauids Seruants of their King; His ſoule rr2. Sam. 18.3.2 Sam 18:3was worth a thouſand of theirs. The loſſe of one Paul to the Church of GOD, is more then of thouſands of common Chriſtians.

5Fiftly, To theſe may be added, the greater meaſures of Sanctification.

The LORD ſeemes notwithout cauſe to preſcribe vsus this order of louing; perhaps to worke in vsus a holy kinde of emulation, and ſtriuing to excell in gracious gifts and practices. Certainly, there is eaſily obſerued in the holieſt, a deſire, perhaps from Gods owne inſpirement, to be deare and entyre to the Saints of God; and a kind of ambition, to be of more then ordinary eſteeme amongſt Gods Children. It ſhould ſeeme to this end, that wee might all labour to excell in Grace, that ſome might hauehave preferment in the affection of Gods people.

Vſe. It ſhould moderate and reſtrayne the complaints of Gods Children of meaner ranke, not much vnlike what we read amongſt Greekes,ſſActs 6.1.Acts 6:1 Murmuring that their Widdowes were neglected in the daily Miniſtration.

p. 229Now, God forbid, the meaneſt amongſt Saints ſhould bee deſpiſed of the greateſt. There are ſome Offices of louelove, ratheſt to bee extended to the weaklings in faith. Nam & mater quem aegrotantem nouit filium, Auguſt.magis fouet & ſaepiùs amplectitur.

Yet may wee not cenſure Gods Children, as if they brake dutie, becauſe ſome are in affection preferred before others. Firſt, The meaſures of Grace, or common Vtilitie, may make ſuch difference neceſſarie. Secondly, And perhaps, ſome cauſe of leſſe eſteeme, ſtickes in the perſons thus ſeemingly neglected. The Image of GOD, the onelyonly Load-ſtone of gracious affections, perhaps in them hath more naeues and blemiſhes. They make not ſo ſtreight ſteps to their feet; perhaps are after a forttt2. Pet. 2.13.2 Pet 2:13 ſpots and blots in our Aſſemblies, and too foule blemiſhes of their holy Profeſſion. I ſay not, for particular infirmities they ſhould bee excluded from our louelove.uu1. Pet. 4.8.1 Pet 4:8 LoueLove couers a multitude of ſinnes.

Yet may not ſuch bee offended, if in ſuch caſe they ſee not like manifeſtation of entyreſt louelove. Austine, Auguſt. de doct. Chriſt.that thinkes our louelove ſhould bee equall to all, in reſpect of the affection; yet allowes a difference to be made in the effects thereof. Wherefore it ſhall behooue them to wipe away thoſe ſpots, wherewith they blemiſh the amiable beautie of Gods Image, that drawes affections of his Children: And for vsus all, let it bee our care, to labour for as much eminence in Grace, as wee deſire to hauehave in Gods Childrens louelove,

The ſecond thing here obſeruable is, how to Paul. The man by whoſe Miniſtery they were conuerted, the ſpecialtie of their affection was carryed. Where worthy our notice is the affection of a people that hath taſted the power and comfort of the Miniſtery.

Obſer. How deare to ſuch thoſe Miniſters are by whom they hauehave receiued Comfort, Conuerſion! Confirmation. aaRom. 10.15.Rom 10:15Their feete are beautifull. The peoples deareſt things, theirbbGal. 4.15.Gal 4:15 right p. 230eyes, theirccRom. 16.4.Rom 16:4 liues are not thought too deare for them; Examples: LYDIA, and the Iayler.

Ʋſe. So that they carry with them blacke markes of vnregenerate men, and ſuch as neuer taſted the power and comfort of our Miniſtery, to whom our perſons and Miniſterie is ſo odious; and except God giuegive them repentance for this, beſides all their other ſinnes, of reprobation. Marke ſuch men: and tell mee, if you finde them not the moſt prophane and ignorant in the Congregation. And doe you wonder, if to ſuch men our perſons be odious? If Chriſt himſelfe were on earth to preach vntounto them, I doubt not, but hee ſhould taſte like meaſures, as we; yea, as himſelfe did at the hands of the Iewes.

Obſer. As we to ſee you. So ſhould there be recurſus gratiarum, an intercourſe and exchange of kindneſſe betwixt Miniſter and people. Saint Paul cals for an foreign. That ſeeingdd2. Cor. 6.12, 132 Cor 6:122 Cor 6:13 his heart was enlarged, they ſhould not bee ſtraightned in their bowels.

Vſe. In this caſe, I wiſh the complaint were not too iuſt on both parts. Miniſters of the people: paynes they thinke, they take neuer enough, though they ſpend their ſtrength; Recompence other then words or kinde lookes, they receiue from few. I ſay as Paul, If ee1. Cor. 9.11.1 Cor 9:11you reape their ſpirituall things, is it much, to impart your carnals?

The people againe plaint as much of their Miniſters; they will hauehave their due, but care not to doe their dutie. There ſhould be recurſus gratiarum. They are vnthankfull people, that receiuing benefit of our Miniſtery, returne no recompence of their louelove and kindneſſe; And they are vnconſcionable Miniſters, that take the hyre of Labourers, and liue as Loyterers.

p. 231VERS. 7.

Therefore, Brethren, wee were comforted ouer you in all our affliction and diſtreſſe, &c.

THE effects of this good tydings in the Apoſtle follow to bee treated: the firſt is comfort; and a kinde of ſweetning, the newes of their faith brought to his afflictions.

Obſer. Of all comforts the people can affoord to their Miniſters, there is none like this; their holy courſes continued. See how Paul amplifies it. It comforted him in all his afflictions; put a new kind of life into him; filled him with ioy vnſpeakeable. Like affection hee expreſſeth, when exhorthing to vnitie, he preſſeth it by this iſſue;ffPhilip. 2.2.Phil 2:2 his ioy ſhould bee fufilled. q. d. ſtill hee ſhould thinke ſomething lacking to his ioy, whiles diſcords and ſuch like fruits of the fleſh bare ſway in the people; and as if nothing could bee added to his ioy, if they walked as became the Goſpell, ſo ſpeakes he. With like minde, Saint Iohn profeſſeth; Hee had no gg3. Iohn 4.3 John 1:4greater ioy, then to heare of his Children how they walked in the Truth. As to a Father, diſcreet and kindly affected, no comfort is greater then the gracious demeanour of his Children.

I ſay then as PAVL;hhPhilip. 2.2.Phil 2:2 Fulfill our ioy; make our liues comfortable; ſweeten the bitterneſſe of our afflictions with your conſtancie in holy courſes.

I dare ſay, it is neyther your ciuill courteſie, nor protection, nor liberalitie, nor any thing, that can yeeld vsus halfe the ſolace, that the ſight of your holy behauiour. Wonder you at it? Firſt, Gods Glory, which wee hold more precious then our liues, is hereby aduanced. Secondly, The aſſurance of our Calling, our Crowne hangs after a ſort hereon. Thirdly, The profit will bee yours, whiles by this meanes wee areiiHeb. 13.17.Heb 13:17 encouraged, with more p. 232cheerefulneſſe to doe our dutie. As it euen kkIer. 20.8, 9.Jer 20:8Jer 20:9kils our ſpirits, to labour without fruit. If theſe things mooue not, oh, yet let the comfort of your owne ſoules ſway you. Our ioy is ſomething by your obedience: yours will bee more.llPſal 34.8.Ps 34:8 Taſte and ſee how gracious the Lord is. Once try the ſweetneſſemmGal. 6.16.Gal 6:16 and peace, that is felt in holy Courſes.

Now heare how great cauſe hauehave we to complaine, of a barbarous affection in our people? Therefore running to the exceſſe of Ryot, becauſe they know, it is Gall and Worme-wood to our ſoules. Alas, Brethren, what hauehave wee deſerued, ſo ill at your hands, that you ſhould thus delight in our diſcomfort, that ſpend our ſtrength to ſaue your ſoules? This account make, how euer the griefe is ours for the preſent; the horrour at laſt will be yours; yee ſhall find it true that Abner ſpeakes in his monition to IOAB;nn2. Sam. 2.26.2 Sam 2:26 Surely it will be bitterneſſe in the latter end.

VERS. 8.

For now we liue, if yee ſtand faſt in the Lord.

THE ſecond effect, life; we liue, if ye ſtand faſt. And not otherwiſe? Life hath diuers degrees. Hee liues, that hath but breath or heat left in him; more hee, that hath vſe of ſenſe, and motion. Vita is vitalis, when it is led with cheerfulneſſe and ioy of heart. Paul was aliue when he ſaid,ooRom. 7.9.Rom 7:9 he dyed; but his life was as death, diſcomfortable and bitter to him. Enuie ppIob 5.2.Job 5:2ſtayes the ſilly one. He liues in that death: but is as dead, becauſe hee enioyeth not himſelfe. That the ſenſe is this; our life is liuely, through the comfort wee feele in your perſeuerance.

Some helpe we hauehave here, for fuller vnderſtanding of the ſixt precept. Wee vſually ſcant the ſenſe of GODS Commandements; whence it is, that we ſo much fayle in p. 233humbling our ſelues for our tranſgreſſions; and reſt contented with meere ciuilitie: crying out of too much niceneſſe, euen in Moralities. The Phariſes for this hauehave their qqMat. 7.Matt 7taxe from our Sauiour. PAVLrrActs 22.3.Acts 22:3 tutoured by a Phariſe, hence grew ſo ſelfe-conceited, being moſt miſerable, yetſſRom. 7 9.Rom 7:9 reputes hee himſelfe as happy as any man aliue; till ſuch time as the Commandement came, and hee had now learnd that the Law was ſpirituall. Like generally is the conceit of our people from the ſame ground. None are reputed Theeues, but Robbers; nor Adulterers, but ſuch as defile their bodies with the groſſe act of vncleanneſſe; Nor Murtherers, but ſuch as ſhead bloud. Whence it is, that Ciuilitie goes currant for complete Righteouſneſſe: and the Law of God is thought to be ſatisfied, when the groſſeſt breaches are auoyded.

Know we, there are Murtherers in Diuinity, that are none in Policie: Theeues in Diuinitie, that are none in Ciuilitie. Vſurers are no Theeues in Policie; yet grand Theeues in Diuinity.ttMat 5.22.Matt 5:22 Angry Fooles are counted men in Policie; are Murtherers in Diuinitie. To rectifie this errour; Take taſte in this Precept how large the ſenſe of others is.

A Murtherer wee call him, that vnlawfully depriues of life. But wee ſhall erre, if we thinke life not taken away, till it be vtterly extinct. Thoſe Theeues, in the Parable, that wounded the Traueller and left him uuLuke 10.30.Luke 10:30halfe dead, were Murtherers; impayre but the cheerfulneſſe of life, by deading a mans ſpirits, thou art a Murtherer.

Eſau was in his degree a Murtherer of his Mother Rebecca: whiles by his vngracious match with the Daughters of HETH, hee madexxGen. 27.46.Gen 27:46 her life bitter vntounto her. The Iſraelites by their Idolatry madeyy1. Kin. 19.4.1 Kgs 19:4 ELIAS weary of his life; were therefore Murtherers of him. Falſe prophets in EZECHIEL, made zzEzech. 13.22.Ezek 13:22hearts of righteous ſad by their lyes; were for that guiltie of Murther before God. In a word: Impayring of the comfort and ioy of heart, which makes life liuely, muſt bee cenſured a degree of Murther. p. 234It impayres life, though it extinguiſheth it not.

Learne wee by this little direction in one precept, in examining our liues by the Law of God, to extend and draw out the ſenſe at largeſt.Ampliare praecepta. The profit of ſuch proceeding is plentifull.

Firſt, It preuents that, which is the bane of many a ſoule, flattering our ſelues in the miſerable and curſed ſtate of Nature; fancying to our ſelues in moralitie, ſuch a meaſure of righteouſneſſe, as that we ſcarce thinke wee need Chriſt to couer our wants, or grace to worke greater perfection.

Secondly, It is a preſeruatiue againſt Pride; the Nurſe of Humilitie; how great ſo euer thy obedience is, the Law of God in largeſt ſenſe taken, finds thee culpable of tranſgreſſion in eueryevery Commandement.

Thirdly, How ſweetens it the grace of God in our reconcilement, and the pardon of ſinnes? No ſoule is ſo rapt with admiration of Gods louelove, as that that conſiders,aaLuke 7.47.Luke 7:47 how many ſinnes God hath forgiuen vntounto it.

VERS. 9.

For what thankes can wee render againe to God for you, for all the ioy wherewith we ioy for your ſakes before our God?

THE third effect is ioy; where conſiderable is, Firſt, the manner of propounding it.

Secondly, the meaſure of it.

In mentioning it, hee beginnes with Thankeſgiuing, or rather ſeemes to ſtudie, in what manner hee might addreſſe himſelfe, to render any competent meaſure of thankes to God.

What thankes, &c. The queſtion imports him, to apprehend ſuch a meaſure of Gods louelove in that benefit, that he p. 235could by no meanes ſatisfie himſelfe in any meaſure of thankfulneſſe: ſuch ſpeeches in Scripture argue the minds of Gods children at a ſtand, vnable to expreſſe what they conceiue.bbPſal. 84.1.Ps 84:1 How amiable are thy dwellings! I cannot expreſſe the louelineſſe of them.ccPſal. 119.97.Ps 119:97 How doe I louelove thy Law! The meaſure of louelove is inexplicable; or ſignifie the inſufficiencie they finde in themſelues, to doe what they deſire.

Obſer. Obſerue how highly Gods children prize the fauours of God, euen ſuch as to many ſeeme of ſmalleſt value. Nothing they thinke ſufficient, that they can thinke or doe in way of thankfulneſſe to God.ddPſal. 116.12.Ps 116:12 What ſhall I render vntounto the Lord, for all the benefits he hath done vntounto me? I know nothing ſufficient: this onelyonly I know, GOD will accept thankfulneſſe for his mercies. The Lord hath promiſed to accept deſires: Can a child of God ſatisfie himſelfe with deſiring? hee would doe as well as deſire: his deſires hee thinks neuer feruent enough. We may truely ſay, God is more contented with the obedience of his children then themſelues. And it is eaſier for a child of God to yeeld pleaſance and contentment to his gracious God, then to himſelfe.

Ʋſe. Notice it as no ſmall difference twixt the ſhallow Hypocrite, and the grounded Chriſtian; the Hypocrite, as his taſte is little of the fauour of God in any bleſſing, his knowledge ouerly and ſuperficiall of things that concerne life and godlineſſe, ſo is his eſteeme of them ſleight, and his thanks for them all out as cold.

The Iſraelite indeede, knowes how to amplifie by all circumſtances euen meaneſt benefits, ſtill thinks himſelfe too cold in the heartieſt performance of thankfulneſſe and obedience; ſo ſee Dauid, in the feruour of his deuouteſt prayſes,eePſal. 103.1, 2Ps 103:1Ps 103:2 calling vntounto his ſoule, and all within him, to prayſe the Lord; as if in greateſt heate and ardencie of affections, hee had felt a froſtie coldneſſe in the temper of his ſoule.

p. 236For all the ioy wherewith we ioy for your ſake. The meaſure of ioy is here expreſſed, together with the meanes of it, for your ſake, or by your meanes; ſuch fellow-feeling of their welfare, wrought his louelove to this people.

Obſer. Remarkeable here is the ſweetneſſe and amiableneſſe of Christian louelove, affoording ſo many comforts, and ioyes to our ſoules. Amongſt many graces it is moſt amiable; as in other reſpects, ſo, for that it giues vsus intereſt vntounto, and ſenſe of all the happineſſe of others; their Faith, Obedience, Vnitie, eueryevery good gift of God, brings home ioy vnſpeakeable to our ſoules. Compare Phil. 2.2. Col. 2.5.

That not without cauſe, Saint Peter, with ſuchff1. Pet. 4.8.1 Pet 4:8 emphaſis, exhorts to feruencie of louelove; ſo many things there are eximious and eminent in louelove aboue many other Graces: Firſt,gg1. Cor. 13.1 Cor 13 all without it is as nothing. Secondly, none ſo plentifull and rich in vertuous fruits. Thirdly, none ſo laſting: Prophecie, and Tongues, and Faith, and Hope, end with this life, onelyonly louelove is endleſſe; the life of Saints in heauen is louelove.

Super Cantica Serm. 83.Bernards obſeruation is in this kind elegant. Of all the motions and affections of the ſoule, louelove is the onelyonly, wherein wee may reciprocate with God. If God be angrie with vsus, may we be angrie with him? farre be it: rather let vsus feare and tremble, and pray for reconcilement. If God reproue vsus, ſhall wee dare to reproue him? nay, rather iuſtifie him. If he iudge vsus, we may not iudge him, but rather adore him, &c. But in this of louelove we may reciprocate with God, to reloue him is our happineſſe; wo, if we anſwere him not, in ſome meaſure of relouing affection.

That forementioned ads to it no ſmall cōmendation. It brings home ioy to the ſoule, from eueryevery good grace and bleſſing of God beſtowed on our Brethren, ſo amiable is Chriſtian louelove: he neuer wants ioy that hath it, if from his owne ſenſe it flow not, yet reſults it plenteouſly from others happineſſe. And I dare ſay, hee hath no ioy that p. 237wants it, that beares ill will at Sion; Gods bleſsings on his children are the tortures of all ſuch, as walke in the way ofhhGen. 4.5.Gen 4:5 Cain.

VERS. 10.

Night and day praying exceedingly, that wee might ſee your face, and might perfit that which is lacking in your Faith.

THe laſt effect of Timothees tydings in the Apoſtle, is prayer, amplified by the manner, that it was, Firſt, Aſſiduous. Secondly, Feruent. Thirdly, the matter to ſee them, and that for this end, to ſupply the defects of their Faith.

Night and day, is a phraſe of ſpeech importing aſſiduitie and frequent performance of that, to which they are annexed.iiLuk. 3.37.Luke 3:37 ANNAH ſerued God with faſtings, and prayers night and day: not but that ſhee had her times of neceſſarie refreſhment, but that ſhee was frequent in theſe dueties. Praying exceedingly. The word is, more then exceedingly, as you would ſay, exceſſiuely; ſo intimating the feruencie of his affection in begging this bleſsing of God.

So are gracious affections of all others moſt ſeruent, and that louelove ſtrongeſt, where Grace is the bond. DAVID of IONATHANS louelove: It kk2. Sam. 1.26.2 Sam 1:26was wonderfull, paſſing the louelove of women. Womens iudgement is more ſhallow, therefore their affections ſtrongeſt; they are the weaker veſſels, if wee reſpect their iudgement; but their paſsions, no leſſe then violent. Dauid willing to expreſſe the feruour of Ionathans louelove, preferres it by this compariſon. Of friendſhip they make three kinds. Firſt, Profitable, where profit is the bond. Secondly, Pleaſant, where pleaſure is the linke of affections. Thirdly, Honeſtie, where vertue is the loadſtone of louelove: the preeminence Heathens giuegive p. 238to that founded on Vertue; which, they ſay, is the onelyonly perfect friendſhip.

For, firſt, it muſt needs be beſt louelove that, what is moſt amiable, procures. In a gracious eye; morellPſal. 15.4.Ps 15:4 louely is Vertue clothed with ragges, then Diſhoneſtie in Princely Robes.

Secondly, in this concurres the beſt profit and delight: No mans graces ſo meane, but may yeeld vsus benefit, and delightfull contentment.

Thirdly, the helps and furtherances of louelove, foreign, and beneficence, are here eminent: Ariſtotle giues reaſon, why perfit amitie could not be inter males, they are at diſcord in themſelues, are fickle and inconſtant in their deſires and iudgement.

Vſe. This once be aduiſed: hauehavemmRom. 12.18.Rom 12:18 peace with all, as much as may be. Deſire louelove of none, but ſuch as feare God: there can be no ſound friendſhip niſi inter bonos.

I cannot but wonder, to ſee gracious men ambilitious of graceleſſe mens louelove: Firſt, God hath nnGen. 3.15.Gen 3:15put enmitie betwixt the two ſeedes; we are too fooliſh, if wee thinke to reconcile it. Secondly, beſides, how harſh are the termes, on which their friendſhip muſt be maintayned? many a foule ſinne muſt be winked at and giuen way vntounto, in caſe we thinke to hold peace with them. Reproofes, are gall and worme-wood, til ſuch time as their hearts are reconciled to the Law of God: entyreneſſe & conſtancie of louelove can none be expected ſo great, as is procured by gracious goodneſſe.

Obſer. Praying exceſſiuely. So doe gracious deſires expreſſe themſelues by frequent and feruent prayers. Looke what a gracious heart longs after, it prayes for with importunitie; as Dauid forooPſal. 84. & 42.Ps 84 reſtoring to the Tabernacle.

Ʋſe 1 It differenceth the Hypocrites flying and flaſhing wiſhes, from the ſincere deſires of Gods children. The happie eſtate of the righteous, Hypocrites ſee afarre off, and wiſh to partake. ppNum. 23.10.Num 23:10Let my ſoule dye the death of the Righteous. p. 239Prayers daily and feruent, are not found in them.qqPro. 17.16.Prov 17:16 The Foole hath a price put into his hand to get knowledge, but hath no heart: hee is loth to wearie the Lord with ſuites.

Gods children, as they ſpecially feele the miſerie of the want; ſee the excellencie of the bleſſings: ſo are they daily and importunate in praying for them, and are of Iacobs mind;rrGen. 32.6.Gen 32:6 they will not let the Lord goe, except he bleſſe them. This account make; heauen is not wonne with wiſhing; the ſtrongeſt cryes, and teares, are all little enough, to procure grace from the Father of lights.

How ſhould this perſwade vsus to continue in prayer? Ʋſe 2 who would loſe one euidence of ſinceritie, eſpecially in his deſires? Grace is ſeene more in the affection, then in action: performances are weake, ſſRom. 7.18.Rom 7:18deſires ſtrong and feruent, if they be gracious.

They may well be iealous of ſinceritie, that grow cold and negligent in prayer.

To ſee your face, and to perfit, &c. The things thus prayed for, are here expreſſed; to ſee their face, and that to this end, that he might adde to their perfection. Would not the writing of ſo pithie an Epiſtle, ſo full of diuine Doctrine and exhortation ſuffice to this end, without his preſence and perſonall preaching? Obſer. Sure, it ſhould ſeeme he was of the mind, that his liuely voyce had in it more liuely energie, and that Preaching was more powerfull euen to encreaſe Faith, then Writing. The priuiledge of this Ordinance it is, to ttRom. 10.17.Rom 10:17beget Faith; principalitie it ſeemes to hauehave, amongſt the meanes to encreaſe it. Therefore Paul hauing written to Hebrewes a large Epiſtle, yet aduiſeth them touuHeb. 13.22.Heb 13:22 ſuffer the Word of exhortation from their Paſtors; and writing to Rome a plentifull Epiſtle, yet longsxxRom. 1.11.Rom 1:11 to ſee them, that he might beſtow vponupon them ſome ſpirituall gift.

Ʋſe. Deſpiſe not reading of Scriptures, or other holy helps of humane writings, yet let prophecie hauehave the preeminence.

p. 240God hath dealt graciouſly with vsus in theſe times, ſtoring vsus with varietie of holy mens labours; wee ſhall be vnthankfull, if wee deſpiſe ſo great Grace of God offered to vsus; yet beware of that deluſion, to thinke good books better then good Sermons. Feare yy1. Theſ. 5.20.1 Thess 5:20to despiſe prophecie, ſo to addict your ſelues to reading, that youzzPro. 28.9.Prov 28:9 turne your care from hearing the Law; your reading, praying, all things, in that caſe become abominable.

Defects of Faith. Could there be any in men ſo renowmed? Some ſay, the Apoſtle ſpeakes hypothetically, to ſupply defects of Faith, if there were any: but what needs ſuch ſuppoſition? when eueryevery mans Faith is apparantly defectiue, hath wants to be ſupplyed, except perhaps wee may thinke, Faith is priuiledged aboue aa1. Cor 13.9.1 Cor 13:9knowledge? all gifts, &c. to be in this life made perfect. Petrus mergitur & meretur audire—modicae fidei: Hierom.ſi in illo modica, in quo magna ſit, neſcio.

Defects of Faith are of two ſorts. Firſt, Actuall. Secondly, Poſſible; and of both kinds are found in the Firſt, Matter. Secondly, Meaſure of beleeuing. Defects in the matter thus conceiue; when ſome points of Faith knowne and beleeued, there are others either vnknowne, or not beleeued. Thus was the Faith of ſome in Corinth defectiue in the Matter; the Article of Reſurrection being doubted of, or denyed. And Peter, till farther inſtruction,bbAct. 10.14.Acts 10:14 remayned doubtfull of the abrogation of the Law, and breaking downe of the partition wall.

Secondly, in the Meaſure of beleeuing: And that in all the parts of Faith; thus numbred by ſome. Firſt, Knowledge. Secondly, Aſſent. Thirdly, Adherence.

Firſt, Knowledge. Faith, the more implicite, the more defectiue: the more explicite, the more perfect. The leſſe diſtinctly Articles of Faith are vnderſtood, the more implicite and defectiue is Faith. Faith true for the ſubſtance, may be where the points of Faith are but confuſedly vnderſtood, whiles Aſſent is giuen to what is knowne, particularly; p. 241and in groſſe or vniuerſally, to what is vnknowne, ſo farre as it is carried vnderunder the notion of diuine reuelation. Inaſmuch as our cc1. Cor. 13.9.1 Cor 13:9knowledge of things reueyled is much what indiſtinct, our Faith muſt be acknowledged implicite and defectiue.

Secondly, Aſſent. In the meaſure of aſſenting like defects 2are euident; in the generall howddSee Pſal. 37. & 77.Ps 37 doubtfull and euen tremulous is our aſſent, eſpecially in temptation? For our owne particular, there liues not the man ſo truſtfull, that beleeues and doubts not; that viewing his imperfections, is not forced to crie out,eeMar. 9.24.Mark 9:24 Lord, helpe mine vnbeliefe.

Thirdly, Adherence. There is eaſily apprehended by a 3Beleeuer, an excellencie and goodneſſe in the things propounded to be beleeued, whereby the will is drawne to cleaue to the goodneſſe of that Truth apprehended by the vnderſtanding: yet earthly mindedneſſe ſo ſwayes with moſt, that the reſolution ſeemes difficult, to leaue all for Truths ſake, andffAct. 11.23.Acts 11:23 with full purpoſe of heart, maugre all misfortunes, to cleaue vntounto God.

All which conſidered, who amongſt vsus dares challenge ſuch perfection of Faith, as hath mixture with no defects? Who can ſay, he vnderſtands all, yea almoſt any point of Faith ſo fully, that nothing may be added to his diſtinctneſſe of vnderſtanding? In the part of particular aſſurance, ſome Fooles I hauehave heard, boaſting of vndoubtfulneſſe for the matter of their owne ſaluation, but hauehave preſently remembred that in the prouerbe, Emptie veſſels ſound lowdeſt; they moſt vaunt of Faith, that hauehave leaſt experience in the practice of it. Neuer metteſt thou with temptation that could ſhake thy faith? neuer with corruption ſo rebellious and maſterleſſe, as to make thee queſtion truth of mortification? Thou art, I dare ſay, another Abraham, or elſe an Hypocrite in beleeuing.

It is well, if in theſe dayes of peace we hauehave reſolued to put on vsus that pious kind of crueltie to neglect Father andHieron. p. 242Mother, Wife and Children for Chriſts ſake and the Goſpell, in caſe the Lord ſhall call vsus to that tryall. But may we not thinke we flatter our ſelues, when wee beginne to halt betwixt God and Baal, euen for verbal perſecutions? how feare we not our earths-quaking, when thatggMatt. 26.70.Matt 26:70 Rocke of Faith is ſhaken with one blaſt of temptation?

But ſuppoſe thy preſent wants none; yet poſſibly they may be.hhGal. 6.1.Gal 6:1 Thou maiſt be tempted. ABRAHAM the mirour of Faith, had his faultings by partiall Infidelitie.

Peter in the ſtrength of Faith walks ſafely on the Sea, but at the ſight of a ſtormeiiMatt. 14.30, 31.Matt 14:30Matt 14:31 beginnes to ſinke, and deſerues to heare, Oh thou of little Faith! What betides any one, may betide eueryevery one; let vsus not bee high-minded, but feare.

Ʋſe 1 The comfort may ſeeme ſlender that defects of Faith affoord. Truth is, no man hath comfort in his defects: yet hence ariſeth no ſmall ſolace, to conſider, wee are not alone, but hauehave all Gods Saints partners of like imperfections. The ſame defects are in our Brethren, that are in the world; that any man may ſee the falſhood of that ſuggeſtion; there is no ſoundneſſe of Faith, becauſe there are defects in beleeuing: condemne wee not the whole generation of the Iuſt, as Infidels and faithleſſe men? they all had their foreign, wraſtled with doubtings; It was their happineſſe that they ſo wraſtled, and finallykk1. Ioh. 5.4.1 John 5:4 by Faith gate victorie ouer the world.

Ʋſe 2 Let all vaine Vaunters of perfection be admoniſhed to enter new ſearch of their hearts; and tremble, proudly to arrogate, what the greateſt Saints hauehave diſclaymed, perfection in beleeuing. Thou ſayſt, thou beleeueſt vndoubtfully Chriſt dyed for thy ſinnes. Thou doeſt well, if thou doeſt it. But feare, leſt thy faith in the iſſue proue no better then preſumption. Behold, men of as great obedience, more knowledge and conſcience wraſtle with doubtings: thou that haſt no care to know God, nor depart from euill, profeſſeſt vndoubtfull aſſurance of Gods p. 243louelove in Chriſt: qua fide. Papiſts tell vsus of a kind of Faith, which they call Priuilegiatam, Faith with a priuiledge. If any ſuch Faith be granted to men profane, it is Faith with a priuiledge; but from ſuch priuiledge, pray wee, Good Lord, deliuer vsus. May I thinke he giues to men, ſo drowned in diſobedience, ſuch perfection of Faith? when his owne children, ſtriuing againſt ſinne euen to the ſhedding of bloud, complaine them of defects? Is God become a Stepfather to his children?

Is Faith defectiue? Be all exhorted in GODS feare, Ʋſe 3 though it hauehave beene giuen you to beleeue, yea, and to ſuffer for his Names ſake, ſtillll2. Pet. 3.18.2 Pet 3:18 to grow in grace and in the knowledge of our Lord and Sauiour. Firſt,mmMar. 9.24.Mark 9:24 pray with the blind man, Lord, helpe mine vnbeliefe: with the Diſciples,nnLuk. 17.5.Luke 17:5 Oh Lord, encreaſe our Faith. Secondly, andoo1. Pet. 2.1.1 Pet 2:1 long after the ſincere milke of the Word, that ye may grow thereby: the Word was the Seed, muſt be the Food of our Faith. Strange is the negligence of many in hearing, it ſeemes through long immunitie from temptations. How hauehave we knowne them, as inppAmos 8.11, 12.Amos 8:11Amos 8:12 ſome famine of hearing the Word of God, poſting from Sea to Sea, to heare a Sermon, now embracing eueryevery triuiall occaſion of abſence from the Congregation? I ſay as he;qqKing. 20.11. Let not him that girds on his armour boast, as hee that puts it off. Our warfare is not accompliſhed, howſoeuer we ſeeme to hauehave a Truce, and to be at peace with the Tempter.

p. 244VERS. 11.

Now God himſelfe, euen our Father, and our LORD IESVS CHRIST, direct our way vntounto you.

And the Lord make you to increaſe and abound in louelove one towards another and towards all men, euen as we doe towards you;

To the end bee may eſtabliſh your hearts vnblameable in holineſſe before God, euen our Father, at the Comming of our Lord Ieſus Chriſt with all his Saints.

WE hauehave here the practice of what was profeſſed; an earneſt and deuout Prayer, wherinto the Apoſtle breakes out vponupon occaſionall mention of his vſuall practice in that kind. Wherein are conſiderable; Firſt, the perſons to whom it is directed; to God the Father and our Lord Ieſus Chriſt. Secondly, the matter of the requeſt;

Firſt, his proſperous iourney towards them, verſe 11.

Secondly, their increaſe and abounding in louelove, verſe 12.

Thirdly, the reaſon of this latter petition, intimating the benefit they ſhall receiue by ſuch their increaſe and abounding in louelove, verſe 13.

God our Father & our Lord Ieſus Chriſt, direct, &c. In ancient Diuinitie the inference was fluent; ſith Chriſt partakes equally with his Father in the honour of inuocation, Athanaſ ſerm. 3. contra Arian.therefore alſo in diuine Eſſence. The honour equall; therefore the excellency of Nature. Secondly, To which adde his participation of diuine office and propertie, here alſo intimated; by prouidence ordering the affayres of men; is not the illation ſound for the Deitie of our Sauiour?rrIohn 1.3.John 1:3 By him all things; without him nothing was made: ſſHeb. 1.3.Heb 1:3hee beares vp all things by the Word of his Power; is therefore God with the Father, bleſſed for euer.

Vſe. Build wee our ſelues in this Article, againſt all Cauils of damned Arians. This once ouerthrowne, our faith is vaine, and we are yet in our ſinnes.

Firſt, Suppoſe Chriſt a meere Creature, how canſt thou p. 245be aſſured his obedience or paſſion was ſatisfactory for 1thee? by right of Creation, God hath abſolute power ouer his creature, to inioyn it any thing to be done or ſuffered; the creatures, becauſe creatures, ſtand bound to ſubiection. Nothing was ſupererogatory in our Sauiour, nor therefore ſatisfactory for vsus, in caſe theſe Heretikes bee teachers of Truth; that Chriſt is a meere creature.

Secondly, Neyther could we beleeue, any thing hee 2did or ſuffered to be ſatisfactory to Gods Iuſtice. The offence required an infinite ſatisfaction. So could not Chriſts hauehave beene, ſaue onelyonly through the excellencie of his diuine perſon: wherefore it is that wee are ſo often put in minde, ofttHeb. 9.14. 1. Iohn 1.7.Heb 9:141 John 1:7 his Deitie giuing vertue to his Sacrifice.

Thirdly, Beſides, it belongs to the Mediatour, not 3only to merit for vsus eternall Redemption; but to protect vsus by his Grace and Power, till wee bee in poſſeſſion of the purchaſed inheritance: to tread Satan vnderunder our feet; to deſtroy Death and Hell; to iudge the World in righteouſneſſe; to giuegive vsus admittance into that Kingdome prepared and purchaſed for vsus in his bloud. Are theſe workes of a meere creature?

The World once groned to ſee it ſelfe become an Arrian;Hieron. the Patriarch of that Hereſie God tooke away by a remarkeable vengeance. The famous Councell of Nice curſed to Hell the Blaſphemie it contayned. Could wee thinke it poſſible, in this cleere Light of the Goſpell, it ſhould dare to peepe out amongſt vsus? It ſeemes, the father of lyes, remembring, how of olde it aduantaged his Kingdome, hauing tryed his skill and malice in ſowing Diſcords and Diſſenſions in matters of ſmaller moment to his no great aduantage, hopes once againe to taint vsus with Arrianiſme; if to no other iſſue, yet to make our Church and Religion odious: ſith from amongſt vsus, there riſe vp men of peruerſe mindes, ſpeaking ſo peruerſe things. But bleſſed be God, that hath kept our Teachers from the leaſt taint of that Hereſie; and ſtirred vp the heart of his p. 246Anoynted, to fire out this Blaſphemie from amongſt vsus. Gods people may yet be admoniſhed to furniſh and fortifie themſelues in this mayne piller and foundation of faith; their being none ſo firme, but impudencie of Heretikes dares aſſay to ſhake.

Direct our way vntounto you. The firſt thing in the matter of the Petition is, that God would pleaſe, in his prouidence, to order him a ſtreight, and proſperous courſe vntounto them.

Obſer. So doe Gods Children wait for Gods hand to lead them, and thinke thoſe iourneyes proſperous wherein God is the Pilot. Saint Paul on this ground makes requeſt for a iourney to Rome, and defines it uuRom. 1.10.Rom 1:10proſperous, when it is according to the will of God.

In iudging of Gods direction, eye muſt be had, Firſt, not onelyonly to the xxAct. 16.6, 7.Acts 16:6Acts 16:7ends intended whereon Popiſh Pilgrimages and ſuch like dotages are founded: but, Secondly, as much to our calling, that we run not into praecipitia. Protectiō is promiſed vsus, while yyPſal. 91.11.Ps 91:11we are in our wayes. Suppoſe thus: when firſt, ſome worke of our calling leades vsus; Secondly, orzzGen. 12.10.Gen 12:10 neceſſitie; Thirdly, or ſuch like occaſion and oportunity cals vsus from our ſtation. In a word, when we can ſay, Digitus Dei eſt hic: Gods finger is our Mercury to point vsus out our way.

Ʋſe 1 I ſay then, as IAMES;aaIam. 4.13.Jas 4:13 Goe to now, ye that ſay, To day or to morrow we will goe into ſuch a Citie, &c. without any reſpect to the prouidence or hand of God; for that yee ought to ſay, If God will; and, If it ſort with his gracious pleaſure and direction. What is your life? or what know yee what ſhall bee to morrow? or how can ye promiſe your ſelues proſperitie or protection, where Gods direction is neglected?

Not leſſe blame-worthy are our ſuperſtitious Votaries or Intentionaries, that walke out of Gods Church, to the Shrines of Saints, and that ſpectacle of Gods wrath, the Holy Land. The places, they ſay, affoord helpes and excitements to deuotion: whereas the date of thoſe Preſcripts p. 247is long ſince expired. Time was when Ieruſalem and Mount Garizim were the places of worſhip; but now the dayes are come, wherein, as our Sauiour, neither in bbIoh. 4.21, 23.John 4:21John 4:23Ieruſalem, nor in that Mountaine men ſhould worſhip God, but the true Worſhippers ſhould worſhip him in Spirit and Truth; andcc1. Tim. 2.8. De Hieroſolymis & de Britanniā aequaliter patet aula coeleſtis, Hieron. ad Paulum. de inſtitut. Monachi.1 Tim 2:8 in eueryevery place wee may lift vp pure hands, free from wrath and doubting; while the heart is cleane; the affection feruent; faith ſtedfaſt; places and times are indifferent to priuate Deuotions. Heauen is a Circumference; the Earth the Center; God is eueryevery where nigh vntounto them that call vponupon him in ſinceritie.

To theſe we may adde our curious Trauellers, that to ſee faſhions, wander from Gods preſence, Vagabonds, as Cain, about the Nations.ddGen. 34.2.Gen 34:2 Dinah her iudgement is vſually their portion; their returne is with ſpoyle of bodily or ſpirituall Chaſtitie. They will fetch vsus ſtrange Languages, though it be from Babel, with their owne confuſion; bringing home, as Seneca once plainted, Non ſolùm verba, ſed vitia: more of their lewd manners, then of their learned Language. Let Gods call bee our Load-ſtarre; His hand as the Cloud to Iſrael; to mooue or pauſe according as it giues direction.

VERS. 12.

And the Lord make you to increaſe and abound in louelove, &c.

THE ſecond thing requeſted, is their increaſe and abounding in louelove; where the obiect and inducement is annexed.

Queſt. What may the Reaſon bee, why hee inſiſts ſo eſpecially in louelove?

Anſw. Exhortations to ſpeciall duties, yee may obſerue vſually to hauehave one of theſe Reaſons. Firſt, Speciall defects in the people; which was the reaſon the Apoſtle ſo much p. 248vrgethee1. Cor. 1.10, 111 Cor 1:101 Cor 1:11 vnitie vponupon the Corinthians, ff2. Theſſ. 3.10, 11.2 Thess 3:102 Thess 3:11labour to Theſſalonians. Secondly, Speciall excellencie of the dutie; Rather gg1. Cor. 14.1. &1 Cor 14:1prophecie then tongues: rather hh12.31.charitie then all gifts. It is the moſt excellent way. Both, perhaps, had place in this people, ratheſt the latter: but thereof before and after. The obiect wee here take notice of, towards your ſelues; and towards all men.

Obſer. The propertie of Chriſtian louelove is here obſeruable, imbracing all men, onelyonly ſeruato ordine. So runnes the Precept,**Mat. 22.39.Matt 22:39 LoueLove thy Neighbour; whether he be ſo by co-habitation, or friendly affection, or Grace, or Nature; There is none but in one of theſe degrees is Neighbour vntounto vsus. Dauid indeed profeſſeth iiPſal. 139.21.Ps 139:21his hatred of Gods enemies. But his hatred by the common gloſſe, was of their ſinnes, not of their perſons. And though all offices of louelove may not be extended to all, yet ſome there are that may. If wee mourne for reiection of thoſe whom God hath caſt off, as kk1. Sam. 16.1.1 Sam 16:1SAMVEL for SAVL,llRom. 9.2, 3.Rom 9:2Rom 9:3 PAVL for the Iewes, there may ſeeme ſome errour, but it is, error amoris: mmLuk. 19.41.Luke 19:41Chriſt weepes ouer Ieruſalem.

If any ſhould be excluded, moſt probably our owne or Gods enemies; for perſonall enemies, the Precept is direct;nnMat. 5.44.Matt 5:44 LoueLove your enemies. And in as much as we know not whether Gods enemies ſhall perſiſt in that ſtate, when they curſe, we muſt bleſſe; and pray for them that perſecute. So ooLuk. 23.34.Luke 23:34Chriſt for Iewes crucifying and blaſpheming. ppActs 7.60.Acts 7:60STEPHEN for his enemies ſtoning him to death.

Ʋſe. Phariſaical louelove is detected hereby, to be nothing leſſe then Chriſtian; ſo limited by them to Neighbours in affection.

1Firſt, Enmitie they profeſſed to enemies. LoueLove they limited to friends onelyonly. Their Sectaries ſtill remaine amongſt ſeeming Chriſtians. Firſt, yet ſaith our Sauiour; OurqqMat. 5.45.Matt 5:45 heauenly Father, whoſe children we would ſeeme, doth good to the vnkind; neither are we his children, except in that extenſion of louelove we reſemble him. Secondly, and p. 249amongſt rrLuk. 6.32, 33.Luke 6:32Luke 6:33Publicans and ſinners it is receiued to retaliate kindneſſe, and to exchange good turnes. Chriſtian Charity ſhould goe one ſtraine beyond Heatheniſh louelove. To requite good for good is ciuill courteſie; euill for euill, malicious policie; euill for good, hatefull ingratitude; good for euill, onelyonly Chriſtian Charitie.

Secondly, There are whoſe louelove reacheth no farther 2then their Neighbours by cohabitation, ſuch was Sodomites louelove; The ſſGen. 19.9.Gen 19:9name of a ſtranger was odious vntounto them. Amongſt Iſraelites the Lord aſſignes themttExod. 23.9.Exod 23:9 to care, no leſſe then Widdowes and Fatherleſſe. And though wee yet know not by experience the heart of a ſtranger, yet wee know not what we may doe.uuHeb. 13.3.Heb 13:3 We are yet in the bodie; It may bee our lot, as of ancient Saints, to xxHeb. 11.37.Heb 11:37wander vp and downe deſtitute, and to liue in exile.

Thirdly, What ſhould I ſpeake of thoſe whoſe louelove 3ſcarce euer lookes out of their owne doores? right Nabals in their greateſt abundance. Chriſtians may we call theſe ſo ſcanted in their Charitie? Charitie is ayyProu. 5.16.Prov 5:16 fountaine, whoſe waters ſtreame out as Riuers into the ſtreets; interdicting to none, taſte of neceſſary kindneſſe.

Obſer. The inducements follow. Firſt, his owne example: As wee to you. So ought Miniſters to exemplifie in their liues what they preſcribe to others. See 1. Pet. 5.3. 1. Tim. 4.12.

Firſt, Elſe grow our perſons and preſcripts contemptible. 1By being zz1. Tim. 12.types, we preuent contempt. The Scribes could not aaMat. 7.29.Matt 7:29teach with authoritie, in likelihood therefore, becauſe they bound heauie burthens for others ſhoulders, bbMat. 23.4.Matt 23:4mooued them not with the leaſt of their fingers.

Secondly, Yea, holieſt duties grow lothſome; as the 2cc1. Sam. 2.17.1 Sam 2:17people abhorred the Sacrifices, through the lewd liues of the Priests.

Thirdly, And our ſelues become dd1. Cor. 9.27.1 Cor 9:27Caſt-awayes, hauing 3preached to others, with ſome furtherance of their Saluation: As Noahs Shipwrights built the Arke, themſelues periſhing in the Deluge.

p. 250Ʋſe. Now, LORD,eeDeut. 33.8.Deut 33:8 let thy Thummim and thy Vrim bee vponupon thy holy ones: that wee may all endeuour to ioyne to our light of doctrine, integritie of life. Of ſcandalous Miniſters it is hard to ſay, whether they doe more good by teaching, or harme by their lewd practice; theffMat. 23.3.Matt 23:3 wiſedome preſcribed by our Sauiour, is rare in our people; Validior eſt operis quàm oris vox; and plus mouent exempla quàm verba. They ſeeing our neglects, grow preſently of opinion, the duties are not ſo neceſſary, nor the ſinnes ſo dangerous, when their Teachers are in both reſpects ſo diſſolute. Glorious is the reward of gracious Miniſters, and their ggDan. 12.3.Dan 12:3recompence eminent. As much more intolerable their hhMat. 23.Matt 23damnation, in caſe they blemiſh and preiudice the holy Doctrine by their lewd conuerſation.

2Secondly, Thinke it ſpoken to you all, as many as are called after the Name of the Lord; he that ſaid we are lights of the World, commanded you alſo to iiPhil. 2.15.Phil 2:15ſhine as Lights in the middeſt of a crooked Generation, kkTit. 2.10.Titus 2:10to adorne the Goſpell, andll1. Pet. 2.12.1 Pet 2:12 to winne aliens to louelove of the truth by blameleſſe conuerſation. It is vſuall with people, to note Moates of Miniſters; and wee, they ſay, muſt liue as we teach, elſe woe vntounto vsus. But is it not as true of you, you muſt liue as you profeſſe? for though our fals hurt as fulmina, yet yours as grandines. And what auayles it to preſcribe to children, or to correct their diſobedience, whiles your ſelues practiſe, what you condemne and chaſten in them; neglect doing of what you preſcribe them?

p. 251VERS. 13.

To the end hee may eſtabliſh your hearts vnblameable in holineſſe.

THE ſecond inducement, is conſideration of the gracious effect of their growth, and abounding in louelove; in as much as hence flowes, hereon depends their ſtabliſhing in vnblameable holineſſe.

Obſer. The points are two. Firſt, There is no ſtablenes of Grace ſeuered from Charitie. Conceiue, there are Graces tranſeunt; as there are others permanent. There is ammMat. 13.21.Matt 13:21 temporary, as well as an impregnable faith. To reprobate reuolts is granted illumination, nnHeb. 16.4, 5.taſte of the ſweetneſſe of the Goſpell, of the heauenly gift, of the powers of the World to come: but all tranſeunt Graces. How differ they from thoſe in Gods Choſen; ſaue onelyonly that they are not formed to a vertuous ſubſiſtence by louelove? Saith not the Apoſtle the ſame? Knowledge of the truth they receiued, but not oo2. Theſſ. 2.10.2 Thess 2:10louelove of it; therefore God ſends vponupon them ſtrong deluſion. And againe, he is therefore perſwaded of Hebrewes ſuch things as accompanie ſaluation, becauſe of theirppHeb. 6.9, 10.Heb 6:9Heb 6:10 worke and labour of louelove.

Obſer. To this adioyne the next point couched in the Text. Holineſſe, vnblameable holineſſe iſſues out of louelove; and the beſt meanes to preſerue the heart and life vnblameable in holineſſe, is to ſtore it with louelove. Therefore ſaid PAVL,qqRom. 13.9.10Rom 13:9Rom 13:10 LoueLove is the fulneſſe of the Law: The whole of the Law is louelove, no dutie to God or man, but louelove inclines vntounto; No ſinne, but louelove ruling reſtraynes from. All defects in obedience, iſſue from defect of louelove: louelove of God, makes carefull to know and obey him; fearefull to offend him: louelove of neighbour, makes carefull to preſerue his honour, life, goods, fearfull to impayre any his comfort: that not without cauſe Paul prayes for abundāce of louelove to preſerue in p. 252holineſſe; all defects in holineſſe iſſuing from defects of louelove.

Vſe. What remaynes for vsus but to be exhorted, to ſtriue for increaſe and abounding in louelove towards God and man? To this end what can bee more preualent, then the Apoſtles propounding the excellencie of it? In Chriſtian duties it is good to take notice of their eminence and comparatiue excellencie: as hath beene partly before obſerued of louelove. The two here mentioned, let neuer bee forgotten.

Firſt, Would we be aſſured the Graces God hath giuen vsus are permanent, and ſuch as accompany ſaluation? ſee if they bee accompanied with louelove. There is no ſtableneſſe of any Grace ſeuered from louelove. Haſt thou Knowledge? ſo hauehave Hypocrites. Haſt thou Faith? ſo hauehave Deuils. Haſt thou LoueLove? ſo hath no Hypocrite nor Deuill.

Secondly, And which of Gods Children deſires not to bee kept vnblameable in his holy courſe of obedience? What miſerie like this to a Childe of God, but in particulars to be rrRom. 7.23.Rom 7:23captiued to the Law of ſinne? Wouldſt thou liue vnblameable? ſtore thy ſoule with louelove. When louelove failes, obedience, all holy dutie fayles.

The Angell of EpheſusſſReuel. 2.5, 6.Rev 2:5Rev 2:6 ſlakes in his louelove. See how remiſſe and diſſolute he growes in the mayneſt parts of dutie: yea, conſider, how little a breach of louelove, hinders weightieſt points of dutie: the leaſt breach that may be, is raſh Anger; euen thattt1. Pet. 3.7. 1. Tim. 2.9. Iam. 1.19, 20.1 Pet 3:71 Tim 2:9Jas 1:19Jas 1:20 interrupts our Prayers, the weightieſt of Chriſtian Offices.

Meanes of increaſing. Pray uuEph. 3.18, 19.Eph 3:18Eph 3:19to comprehend with all Saints, what is the length and breadth, and depth and height of Gods louelove to thee in Chriſt. I am deceiued, if it ſilence not all ſuggeſtions of fleſh and bloud, any way oppoſing exerciſe of louelove to men. What wilt thou ſay? he deſerues not? what deſeruedſt thou at Gods hand? he loued thee freely. He is an enemie? When we were xxRom. 5.6, 10.Rom 5:6Rom 5:10enemies, we were reconciled to God. Impious. Chriſt dyed for the vngodly. p. 253Vnthankefull? thou more to God. Prouoking? God alſo is prouoked eueryevery day, and yet yyLam. 3.23.Lam 3:23renewes his mercies with the Morning.

In a word, there is no exception that fleſh and bloud can put to our louelove of men, whereto GODS louelove, conſidered in the largeſt dimenſions, frames not full anſwere.

Secondly, Emptie thy heart of inordinate ſelfe-louelove; remembring the ſingular commendations of louelove extant in Scripture, the emphaticall exhortations and excitements to louelove there recorded, are all intended to louelove of Brethren, not for our ſelues. And of the firſt generall part of the Epiſtle exhorting to Conſtancie and perſeuerance in faith, thus farre.

The end of the third Chapter.

p. 255THE FOVRTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS.