Commentary on Titus, Part 2 · Chapter 2 (1 of 7)

Commentary on Titus · Part 2 · Chapter 2 (1 of 7)

p. 330CHAP. II. BVt speake thou the things which become wholesome doctrine, 2 That the elder men be sober, honest, discreete, sound in the faith, in louelove, and in patience:

THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter, and exhibited a vewe of such as the Lord calleth and approoueth, who must be men both of singular integritie for their life, and of skilfulnesse and abilitie to teach: he now applyeth all that spech to Titus, & exhorteth him to the exercise of his talents receiued to his masters best advantage. And first, he generally instructeth him what himselfe must teach; namly, wholesome doctrine. And secondly, how he should particularly apply himselfe and his doctrine to all sorts of men: who are distinguished, 1. by the sexe, men and women. 2. by the age, old and young. 3. by their condition, some beeing masters, and some seruants, the meanest of which must not be contemned: but euerie man▪ and woman of what age and p. 331calling soeuer they be, although their condition be neuer so seruile, must hauehave their portion in this wholesome doctrine: from the 2. to the 11. v. Thirdly, he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned, spoken and heard: from the 11. verse to the ende of this Chapter. First, for Titus his owne dutie, it is laid downe by way of opposition, and knit to the former matter, and Chapter, by the coniunction, But, teach thou. As if he had said, although the false teachers whom I hauehave described dote vponupon dreames, and feede their hearers with fancyes, and doctrines of men, to the corrupting and poisoning of soules, and turning men away from the truth; thou must be vtterly vnlike them in thy preaching: they speake pleasing things, but thou must speake profitable: they by despising the simplicitie of the Gospel, fall not onelyonly into dangerous errors which they broach, but into loose and idle discourses, which bring diseases vponupon the soule:1. Tim. 6 foreign.1 Tim 6 But thou on the contrarie must plainly, and familiarly discouer vntounto all estates of men and women their estates and duties, that thereby they may be brought to soundnes: they cannot but speake and teach as they are: but let them trifle as they will, and liue as they list, thou hast betaken thee to another seruice then that of men, and must carie thy ministerie as becommeth a sound teacher of the truth, which is according to godlines. Teaching vsus that,

Doctr. No Christian Minister, nor man,No example of man must turne vsus out of our godly course. must be so shaken at the vngodly courses of others in their ranke; as that they either giuegive ouer, or giuegive backe from their vprightnes in their duties: for Titus although he might seeme to be cryed downe, by the generall voice of false and pompous teachers, yet must he not bee silent; and though he might be troubled and opposed, yet must he not be timorous or sluggish: and though his doctrine were not receiued nor obeyed, yet he must not bee 1wearie of tendring and teaching it; yea be it that the world would rather applaud mockers and time seruers; yet must not he discontentedly with Ionas turne another way, but looke vntounto his owne dutie in seruing God, his Church, and mens saluations: let others stand or fall to their owne masters, it is safe for euerie man so to lay his counters, as that his Master may finde him doing, yea well doing. The like precept receiueth Timothie, euill men and deceiuers waxe worse and worse, deceiuing and beeing deceiued, but continue thou: 2. Tim. 3.13.2 Tim 3:13and cap. 4.5. many shall turne away their …ares, and be giuen to fables, but watch thou: and what a good proficient Timothie was herein, the same Apostle sheweth, Philip. 2.20. for when all sought their owne, yet then he as a sonne with the father, serued with Paul in the Gospel. 2. It is no slender commendation which a 2man shall receiue from the mouth of God, if with the Minister of the p. 332Church of Pe…gamus, he shall beare the name and word of God, euen there where …tan hath his throne: Rev. 2.13.Rev 2:13and then, when Antipas that faithfull witnes was slaine. 3. The Lord for this end permitteth many generall defections 3and corruptions; not to this purpose, that the godly should shrinke, but to trie them, whether if they see themselues alone with Elias, and euen their liues sought also, they will stand in their vprightnes: whether when all Israel goe after the gods of their fathers, they and their houses with Iosuah will serue the Lord: and whether those that professe the Lord, wll walke by rule or by example.

There must be differences of iudgement amongst men.Vse. 1. Let none that professeth Christ, take offence at the differences of iudgement or practises amongst men in the world, whether in the Ministers, or other men. The truth was neuer but one, although there was euer difference in the preaching of it. Some Prophets were smooth and sweet tongued: some Apostles so stiling themselues, were much in speech, but not so much in power: some Ministers must hauehave their portions here, must hauehave pompe,2. Cor. 2.17. foreign.2 Cor 2:17 ease, wealth and applause; and this makes them marchants of the word, and speake to their owne endes and drifts. Others there are whose portion the Lord is, vntounto whom they would approoue their hearts, and therefore in sinceritie, and as of God in the sight of God they will speake. The former may be many, and mightily backed with the grace of great ones, and perhaps but one Titus to withstand them all: yet if there be but one Micah, one Titus, he must hold him to wholesome doctrine, to Gods truth against 400. yea, 4000. of them. There is also as great difference in their sufferings: the former, if they should worthily suffer as euill doers, they shall not want mediators, and moderators: the latter, in suffering for well doing, are in their iust defence like Paul, who in his answering had no man to assist him, but all forsooke him. Here now is a triall,2. Tim. 4.16.2 Tim 4:16 which will cause 70. disciples to fall off from Christ at one clappe; nay which may occasion the moouing of Christs question to the twelue; to those who are sound Christians but shaking, will yee also goe away? But we must be wise of heart, to enquire where the wholesome word is, and whither else should we goe?

In these differences it is safe to looke directly to the word.2. In the differences of mens courses we must looke directly to the word, which though it prescribe straight wayes to heauen, and those beaten with the feete but of a fewe, and those fewe by the most accounted singular and vnwise, yet is it good to marke what God speaketh: what if we be as signes and wonders, Isa. 8.18.Isa 8:18yea as gazing stocks to men? what if the wicked wonder, and speake euill of vsus, because we runne not to the excesse of riot with them? yet must we beware that we be not plucked away with the error of the wicked, 2. Pet. 3.2 Pet 3and fall from our owne stedfastnes. Excellent is that exhortation, Isai. 8.12. Say not a confederacie to all them to whome p. 333this people say a confederacie: but sanctifie the Lord in your hearts, and let his feare be your dread: so in thy calling, let all thy trade vse deceit and falshood in word and action, but let them not be a rule for thee, for thou must walke to heauen by other direction.

Wholesome doctrine] 1. In regard of the matter: 2. of the worke, or effect: the former, when it is sound in it selfe. Then is it so, 1. when it propoundeth things necessarie to be beleeued or done. 2. proportionall to the analogie of faith, Rom. 12.6. 3. agreeable both with other places and texts collated, as also with the antecedents, and consequents of the same place. 4. when it wholly leadeth vntounto Christ; the law beeing a schoolemaster to him, Gal. 3. and the Gospel teaching nothing else, 1. Cor. 2.2. Secondly, that is wholesome doctrine in regard of the worke or effect, which maketh the soules of men sound and thriuing: for it is a borrowed speach from the food, or physicke of the bodie to the soule, which is the word of God here called againe doctrine: and elsewhere the food and bread of life; and Ministers Pastors and feeders. Now this doctrine worketh mens soules to soundnesse two wayes. 1. by drawing vsus out of our spirituall diseases, not onelyonly inward, as of ignorance, error, hypocrisie, &c. but outward also, as those maine sinnes reckoned vp, 1. Tim. 1.9.10. and said to be contrarie to wholesome doctrine. This it effecteth, 1. by shewing the danger of our disease. 2. by applying the remedie. 2. by keeping vsus in good plight and health, not onelyonly free from those former diseases, but strong and fresh to the duties of pietie and righteousnesse, euen as the bodie is kept sound without onset of diseases by wholesome nourishment.

Doctr. The scope of eueryevery Minister in his teaching,Ministers must feede Gods people with wholsome doctrine. Reasons. must be to feed the people of God with wholesome doctrine, such as may bring the soules of men to health and soundnes. For 1. if the common talke of Christians must be edifying, ministring grace, bring sweetnes to the soule, and health to the bones: if it be required of eueryevery righteous man, that 1his lips should feed many: nay more,Prou. 16 24. Prou. 31.26.Prov 16:24Prov 31:26 if the law of grace must sit vnderunder the lips of eueryevery vertuous woman, much more must the Ministers, whose office in peculiar bindeth him to be a Pastor or feeder, and that according to Gods owne heart, he hauing for this purpose receiued his calling, gifts, and approbation of God. 2. Otherwise he peruerteth the 2whole course of his life and calling, and is no better then those false Apostles, who turning themselues from sound teaching to vnfruitfull discourses, called vaine iangling, are said to roue, 1. Tim. 1 6. foreign1 Tim 1:6and erre from the right aime, like vnskilfull darters or shooters. Now what a fearefull thing is it for a man to wander all his life long, from that station and seruice in which the Lord hath set him? Quest. But how shall any Minister attaine p. 334this end of his calling? Answ. Hereunto two things are required: 1. abilitie,What things are requisite to an able Minister. 2. affection: both which prouoke diligence, and faithfull abillitie, 1. of learning, 2. of iudgement. For the former: he must be able to feed with wholesome doctrine. We will not put forth our children to nurses whose brests want milke, vnlesse we would starue them; so the Lord neuer committeth his children to drie nurses, though often in iudgement he leaue, and permit them vntounto spirituall famine. Seeing therefore the Preists lips should preserue knowledge, and the Pastors breasts should be like Iosephs granaries, stored with all prouision against the time of famine; let all idle, and idoll Ministers that thrust themselues in for Pastors, and can onelyonly feed themselues, consider of their danger betimes, least too late repentance cause them to know what it is to starue the Lords people, and murther so many soules, the meanest of which the whole world cannot counteruaile. For the latter, he must be of able iudgement, and wisedome, to know the nature, and constitution of his people, the state of his flock; whether they be of weake or strong stomaks, and so whether they need milke or stronger meate. 2. He must be able like a skilfull cooke, to know how to season the food he deliuereth; he is not presently fit to be a cooke, that can put on a white apron, or conforme in a ceremonie; but as he must be a man of skill in his qualitie, so must he be a man of a good tast, and hauehave experience of that he prepareth for others, wisely deliuering points not onelyonly profitable for the persons present, but things also proper to the present occasions, and be fitting occurrences. 3. He must not onelyonly know when his prouision is well seasoned, but also when it is seasonable: like a good steward, who altereth the dyet of the house, according as the seuerall seasons seuerally furnish the market: for as eueryevery one must hauehave his portion, so must he hauehave it in due season: a word in time to him that is wearie, is a fruit of a learned tongue, and to feed the impenitent with iudgement, is wisedome, seeing an humble soule is broken with threatning, & a secure heart is h…rdned with promises.

Three things must be deare to a Minister: 1. Gods glorie. 2. mans saluatiō 3. sinceritie of the truth.But to the further furnishment of the Minister, the second thing must be added, namely the affection of louelove. Which must looke three wayes at once; 1. to God, 2. to man. 3. to the truth. The glorie of God must be prized aboue all things, which will make him speake onelyonly for God, and he that speaketh onelyonly for God, cannot but be wholesomely conuersant in his word, Ioh. 7.18. For louelove of Gods glorie effecteth two things, both concurring to wholesome doctrine. 1. conceiuement of humane wisedome: 2. demonstration of the spirit, 1. Cor. 2.4. that is, a secret power and authoritie of the spirit, going with his word, enlightning with his owne other mens vnderstandings, and heating by p. 335his owne other mens affections: this made a graue Diuine of ours say, that eueryevery true Minister hath after a sort a fierie tongue giuen him. Secondly, this affection of louelove, must be extended to his people: Paul loued his countrimen, and this stirred vp his heartie desire, that Israel might be saued. The mother seeing her child in danger,Rom. 10.1.Rom 10:1 is carefull out of her louelove to prouide any cordiall or restoratiue that may be gotten to doe it good; the prosperitie of the child, is the ioy of the mother; so the profit of the people is the Pastors crowne of reioysing, 2. Cor. 3.1. Thirdly, vntounto the truth it selfe: he must affect to know nothing, and this will cause him to affect to deliuer nothing but Christ, and him crucified: this sincere milke of the word, maketh Gods children to thriue and prosper, whereas the vnwholesome milke mingled with error, or puddle water of mens deuises, bringeth sickenesse, diseases, and consumption into their soules.

Vse. Let all Ministers, who hauehave a care of profiting their people, and so furthering their owne account, acquaint them with this wholesome doctrine, fetched out of the pure fountaines of the Scriptures, and rightly deuide it vntounto them, as workemen that need not be ashamed. Alas, what vanitie is it, out of opinion of wit or reading, to seeke out strange speculations among the starres, to search out genealogies, peregrees, to dote about fables, to set himselfe to tie hard knots onelyonly to vntie them againe (as the dogge leaueth soft meat to gnaw vponupon bones) to mingle the word with the leauen of traditions? what a dangerous thing is it, to heale the hurt of Gods people with sweete words, or to handle the word either deceitfully, or deliuer it phantastically, with vnseemely and rude, or affected words of humane wisedome & eloquence? all this may puffe vp the soules of men for a time, as though they were wholesomely fed, but indeed Paul sheweth the proper worke of them, that they breed diseases, and ingender strife, rather then godly edifying: and when the fire commeth that shall trie eueryevery mans worke, his worke shall burne, let him scape if he can, who though he teach no false doctrine, yet if he build haie and chaff vponupon the foundation; for he hath not stood in Gods counsell: read the curse denounced against false Pastors. Ier. 23.

Secondly, hearers are hence taught sundrie duties. As 1. to desire only this wholesome food, that their soules may be well liking;4. duties belonging to hearers. laying aside their itching eares, which hunt after nouelties; for the Ministerie is not appointed to beate the eare as musicke, but to sinke into the soule as the food and medicine of it, by becomming the meanes and rule of life. In populous places,1. Desire onelyonly wholsome doctrine. are running auditories in which the most gape for painted phrases, prettie wittie sentences out of some Sage or other; or p. 336some sentence of Scripture (which yet they least care for) but it must be turkist, and mishapen out of his natiue simplicitie, like cattell forsaking the greene pastures to broose vponupon leaues and boughes. These nice hearers are like the daintie gentelwomen of our times, who scorning standing dishes on their tables, which are the wholesome, fit, and strengthning nourishment, set them at the low end of the table; and themselues onelyonly glorying in their art and cookerie, feed vponupon forced dishes, and cookt conceits, though the ground in comparison be not better then a bootshanke, as we vse to say; and the sauce trebling the cost of the meat it selfe. How good a sauce were hunger now to such persons, and stomaks, who in their fulnesse despise an honie combe? This Athenian hearing, is the cause of Athenian preaching, and the diseases running vponupon such hearers sheweth the curse of God on them, who with contempt of the Mannah from heauen, wish the onyons, garlicke, and flesh of Egypt: these things they hauehave vponupon their desire, and with them more then they desire, for they rot euen between their teeth.

2. To receiue it being wholsom sauourly.2. To receiue this wholesome doctrine, as for the bodie we receiue wholsome food whatsoeuer it be, or from whomsoeuer: let it be bitter sometimes, or seeme too salt, yet if it be wholesome, hunger findeth it sauourie: no man but will striue to receiue a bitter potion to restore his bodie out of any weaknesse to soundnes; and yet who is it that will suffer an wholsome reproofe to the recouerie of soundnes to the soule? and others stand so much vponupon toothsomnes of their meate, and must know their cookes so well, that before they can be resolued in these two, the plausiblenesse of the doctrine, and the friendlines of the person, their soules are well …ie starued to death. Hence is it that we heare so many complaints: oh, saith one, he seeketh not the good will of his hearers, nor casteth to please them: he is of a tarte and bitter spirit; he seeketh to wound and gall, but he healeth nor suppleth not. But what preacheth he, whether any errors, or the pure doctrine of God? No, say they, we cannot except against his doctrine: True: for they neuer trouble themselues, so farre as to examine it by the word, or themselues by it. But then say I, is it the word of God thou hearest, and the truth by thy owne confession? why dost thou then not tremble at that word? seeing eueryevery word of God is good, pure, wholsome, though it cannot be denied but that some part of it is more seasonable at one time then at another. Others alleadge, oh he is no scholler in comparison, but a plaine man, and a nouice to such and such. But can none but the greatest clarkes deliuer wholesome doctrine, or was plaine preaching for Saint Paul alone,Neuer examine a ministerie by the pompe but by the power. and such as he? surely the world is greatly altered since his time, it cannot skill of his preaching: who beeing the greatest scholler p. 337of all the Apostles, was the most fearefull to make the least shew of it. Well, he is truely learned that hath learned Christ; and can teach him to another: although the voice be still and humble, yet may the Lord passe by in it, whē as he is not in all the boistrous sermons of proud men.

Others can receiue no doctrine from such a one as hath expressed humanitie in some weaknes, or want; or is not altogether to their owne liking, nor of their owne size. Some cannot abide to heare the so called Puritane: others are as farre wide on the other hand, they can get no good, nor will stirre out of their doores to heare him that can buckle himselfe to the times: thus some hold to Paul, some to Apollos, some to Cephas, but none to Christ. Here is examination of the persons of men, but not of the doctrine of God, which by both may be wholsomely, and truely taught: or if either of them should erre, hauehave we exemption from hearing them? are we not rather to trie the spirits, and try all things, that we may hold our selues to that which is good? We deceiue our selues, while we looke to be taught by Angels or Saints; Gods ordinance is, that we should be taught by men, subiect to the same infirmities with vsus; weake men, and sinnefull men must vnderunder God raise vsus to strength of grace; that our faith may not be ascribed to men or meanes, but that the mightie power of God might appeare in mans infirmitie. But in one word, to remooue all the pretended causes of not receiuing the wholsome word; turne thine eye inward, and thou shalt see the fault in thy selfe: for as if a man abstaine meale after meale from meate, and he doth not, nor cannot be perswaded to eate wholesome meate, it is plaine hee is a sicke man, his stomake is gone, if hee hold on he is hastening to death; so it is with him who refuseth the wholesome foode of his soule, some sore deadly disease hath seased vponupon him. If this food seeme tart or bitter, it is not corrupted, but thy tast: thy spirituall ague causeth thee to deeme honie bitter. If thou loathest that meate which thou hast sometime liked, the meate is the same, but thou art not the same; if thou art wearie of the doctrine of mortification, which sometimes thou affectedst, suspect thy selfe: the case is with thee as with some children, who for noueltie were willing to go to schoole, but beeing held hard, some growe wearie of their Master, and would exchange him with another; but no cooke could make this doctrine rellish thy tast, till it with thy selfe be altered.

3. Hearers must hold wholesome doctrine,3. To hold it when they hauehave it, and not cast it vp. when they hauehave receiued it, 2. Tim. 3.14. continue in the things thou hast receiued: buy the truth, but sell it not, and bind it fast vponupon their hearts. And good reason: for if the meate be neuer so wholesome, if the stomacke of the soule keepe it not, but it slippe the memorie, and is not by meditation digested; the p. 338soule is as surely diseased as is the bodie when no sustenance will stay to strengthen it. Many complaine that they heare many good things, but yet they stay not with them, but are soone forgotten; & hence may begin to conceiue that the meate was faultie, either not inough, but rawe, or too cold, or otherwise; but let them knowe assuredly that the fault was in their owne cold stomacks, which wanted zeale and louelove to the truth to warme them; for we easily forget not the things we louelove: or else some sinne like the predominance of a bad humor hath ouercharged them, which must be purged by renewing repentance; which beeing done, wisedome requireth that men doe for their soules, as they doe for their bodies; in which if the meate stay not till it be digested, or because although it be digested it staieth not neither; howsoeuer a man returneh to his meate againe: euen so repaire thou vntounto thy ordinarie meales againe, heare preparedly, and thou shalt at least renewe thy strength againe: and if thou findest thy stomacke weake still, looke as men of weake stomacks before meat prepare them with some warme thing, and after close them vp againe with some preserue or other: so must thou with prayer and reading prepare and warme thy affection before, and close vp thy stomacke with prayer and meditation after: by the former, the spirit is obtained, which bringeth things to the remembrance: by the latter, things are held as a mans owne, being as strong vinegar to the nose, to hold that in which otherwise would be presently cast vp againe.

4. Hearers must so desire, receiue, and hold this wholesome foode, as they may growe by it, 1. Pet. 2. 4. To thriue & and grow in grace by it.1 Pet 2:4shewing by their thriuing in grace, that they hauehave wholesome meate: Psal. 119.4. Behold I desire thy commandements, quicken me in thy righteousnes: for as in the bodie, if meat when it is digested, send not vertue whereby the operation of it appeareth in all the parts, the bodie is diseased, some obstruction or opilation hindreth the worke of it: so is the soule obstructed with the itching eare, couetous thoughts, hardnesse of heart, formall worship, all which keepe the soule barren and emptie of grace, yea leane and ill looking in the eyes of God. Seeing therefore the Lord hath spread his table for vsus, and liberally furnished it with store of this wholesome foode, let it appeare in our soules, by our strength to labour in Christian duties to which we are called, to ouercome the temptations vntounto sinne, to carrie the victorie in our strife against our owne lusts: let it appeare in patient and cherefull bearing of affliction, and in the thankfull entertainment of blessings, especially of the best kind. And thus by commending the Lords bountifull hospitallitie, and liberall prouision in his house, we shall adorne our profession, and winne others to wish themselues entertained in the same seruice with vsus.

p. 339Now all these things shall be happily attained of teachers and hearers, if they come to this busines thus qualified and affected. First,Conditions required hereunto. If they come as the elect of God, whom he will teach: 1. humbled in the sence of sinne past, and of present corruption: 2. acknowledging the errors of 1their iudgement and practise: and 3. praying for the illumination of the one, and the reformation of the other. Secondly, if both of them captiuate 2all humane wisedome to the obedience of Christ, who is the scope of all the Scripture, desiring to knowe, and make knowne nothing but Christ, and the merit of his sufferings. Thirdly, if both of them bring 3the louelove of the Scriptures, as which onelyonly containe all sauing knowledge; admiring Gods infinite wisedome, power, iustice, and merciemercy, shining out in them, euen as when the people sawe Moses doe that which all the Magicians could not doe, they with Pharaoh acknowledged that that was the finger of God: this is a truth which prevaileth against all the deceits of vaine men, as Moses rodde deuoured all the roddes of the Magicians. Lastly, if both of them teach and heare, not onelyonly to knowe or make knowne, but with purpose to bring things deliuered into practise: 4of which thing many are agreed; if they could conclude of the time of their obedience as well as Dauid did, Psal. 119.60. I made hast, and delaied not to keepe thy commandements.

Vers. 2. That the elder men be sober, honest, discreete, sound in the faith, in louelove, and in patience:

Now the Apostle commeth to direct Titus how to apply his doctrine aptly to the seuerall sexes, ages, and conditions of men. Whence in generall is to be obserued, that

Doctr. Euerie faithfull Minister must fit and apply his doctrine to the seuerall ages, conditions, and occasions of his people,Wholsome doctrine must be applied to seuerall ages and conditions of men. that euerie man and woman, young and olde, superiour and inferiour may knowe not only what is lawfull, but what is most expedient and beseeming our age, place, and condition of life. It is true that all vertues in generall are commanded, as all vices in generall are forbidden to all persons, of what sexe or estate soeuer: yet there be some speciall vertues, which are more shining ornaments in some age and condition then others: as in young men staidnesse and discretion, are speciall beauties; but are not (if wanting) such blemishes in their yeares, as in olde men, because of their obseruation and experience. So there be some speciall vices (though all are to striue against all) which are fouler spots and staines to some age then to other: and some to which men and women are more subiect by reason of their age or sexe: as youth to headines and rashnesse; old age to teastinesse, frowardnes, couetousnesse, &c. women to curiositie, loquacitie, &c. against all which, the man of God must in speciall furnish and arme his p. 340people; instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men; as also to plant the contrarie graces in their stead. Examples of this practise we meete with all euerie where in the Epistles. Paul in diuerse of his Epistles, as to the Colossians, but especially to the Ephesians, describeth in particular the duties of wiues, husbands, children, fathers, seruants, masters: see chap. 5.…. … Peter in the 2. and 3. chapters, is as large in the distinct offices of subiects, wiues, husbands, seruants: And from this practise the Apostle Iohn dissenteth not, 1. Ioh. 2.12. where he giueth his reasons, why he writeth to fathers, to babes, to old men, and to yong men. Besides these examples, are sundrie waightie reasons to enforce the doctrine: As first, the faithfulnesse of a wise steward herein appeareth, namely, in distributing to euerie one of his Masters family, their owne portion of meat in due season, Luk. 12.42. Secondly, to this purpose is the word fitted, to make euerie man readie and absolute to euerie good worke, and thus the wisedome of God is made to shine to all eyes, who can behold such a perfect rule of direction in faith and manners. Thirdly, well knewe our Apostle with other the men of God, that generall doctrines (though neuer so wholesome) little preuaile, are but cold, and touch not men to the quicke, without particular application to their seuerall necessities: till Peter come to say; you hauehave crucified the Lord of glorie, we read of no pricking of their hearts.

It is the learned tongue that can doe this.Vse. 1. This dutie requireth also a man of vnderstanding, an Ezra, a prompt scribe, a learned tongue; not any bare reader, no nor eueryevery preacher attaineth to this high point of wisedome; not bosome sermons, nor eueryevery learned discourse reacheth vntounto it. If he must be a learned Physitian, that must first finde out the disease, and then apply a fit remedie to the same: he must be much more learned then he, and one acquainted with more rare secrets of simples that growe from heauen, who can here minister to euerie soule according to the estate of it, which is farre more hidde then that of the bodie; as to the wearie soule a seasonable word; and to the secure heart, the iust weight of terror and threatening. Besides, who seeth not that this verie dutie requireth no flatterers, no selfe-seekers, no time seruers? but men of courage, bold through God to apply his word to all conditions of men, high as well as lowe, rich as poore, not healing the hurt of great ones with sweete words, nor respecting persons no more then the Lord himselfe doth, whose word it is; but binding euen kings in chains, and nobles in fetters, as Nathan did Dauid, Thou art the man: For if the word hath plainely described euerie mans dutie, then the dispensers of it must faithfully deliuer out the same.

1Secondly, hearers must hence learne: 1. to be subiect to the doctrine p. 341deliuered in the ministerie, be they old or young, rich or poore, one or other, must yeeld obedience vntounto it. For seeing the Scripture is furnished to teach all men all their duties, and the ministerie ordained by God to discouer the wisedome of God; olde men must not disdaine to sit downe at Christs feete; nor young men to learne how to redresse their waies; nor the rich to become rich in God, nor the poore to become poore in spirit, nor the master to acknowledge a master in heauen, nor the seruant to become the seruant of Christ. 2. To desire fit instruction in the ministerie, 2and come to vsus as the people, Publicans, soldiers, to Iohn, Master, Luk. 3.Luke 3what shall we doe? See Acts 2.37. and 16.30. 3. To praie that we may 3deliuer fit doctrine, Eph. 6.19. and for me, that vtterance may be giuen to speake as I ought. No man but would desire and call for a fit plaister or potion for his bodie: but when we labour against mens particular sinnes directly, and speake aptly to their consciences, like vnrulie and inconsiderate patients, they fret and storme, if we come any thing neere the quicke of their galled consciences. No man but in trouble of spirit, or terrour of conscience, would heare from vsus words of comfort: but there is a deale of proud flesh, which would vnremooued for euer hinder their …ound cure, which when it is consumed, we are readie to supple with words as soft as oyle: but till then men must pray for wisedome to daunce to our pipe: and as we must set our selues against the sinnes of all ages, and callings, so must they themselues against their owne sinnes. 4. Whereas many thinke that those sinnes are least to be striuen against, 4which are incident to the age or sexe: and that we lay intollerable yokes on youth, which must hauehave the swinge: and for olde men because their age carrieth them to teastinesse and frowardnes, therefore they may better be forborne; these may hence see their error: neither is this any other then to strengthen the hands of sinners, and a giuing of scope to natural corruption. If men indeede were so humbled as that they were readie to despaire, because they cannot ouercome such corruptions, then might we say, that no temptation hath befallen them but such as goeth ouer the common nature; but otherwise to plead for any libertie in excusing sinne, is an hardening of the heart, and a backe by as to repentance.

The elder men]

Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God, because of their age:No man in this life can come to that pillar on which he may write, Ne plus vltra. but rather sendeth them first to schoole, notwithstanding all that knowledge and experience which they might pretend, 1. Ioh. 2.13. For Gods schoole is as well for olde as for young, in which men are not onelyonly to be initiated in the principles of religion, but also to be lead forward vntounto perfection of wisedome: and seeing no man can attaine in this life vntounto perfection, therefore euerie p. 342man is still to presse forward, and to waxe old daily learning something. And there is great reason that as old men must first be instructed by Titus,Old men must first be taught their duty, why. so they should be the first in learning their dutie. Seeing, First, in regard 1of example, for their presidence preuaileth much, and would be a great inducement to the younger, who neede all incouragements in the wayes of God: which example not beeing generall giuen by our elder men, besides that they entangle themselue… in the sinnes of the younger, 2we cannot maruaile at the licentiousnes of our youth. Secondly, the honour of their age,Prou. 16.31.Prov 16:31 yea the ornament and crowne of their yeares is, to be found in the wayes of righteousnesse: that is, in a life lead holily, and iustly, which two can neuer be found, but in a heart submitted to the word of God the rule of both. The want of this crowne maketh much olde age burdensome, dishonourable, and old men to liue euen vndesired, because they are not onelyonly euerie way vnprofitable, but hurtfull and gracelesse; not onelyonly old stockes fruitlesse in their age, but withered 3and keeping the ground barren also. Thirdly, whereas old men are delighted with relations of idle antiquities, and things formerly passed as long as they can recall, the holy Ghost recalleth them from such vnfruitfull spending their time: and sheweth them that Christ and his doctrine both of them beeing from the beginning, 1. Ioh. 2.14.1 John 2:14are most auncient, and consequently the knowledge and remembrance of him, is a matter best beseeming them: to hauehave their senses and tongues exercised herein should bee the delight o… their age, to be conuersant in the holy exercises which witnesse of him, should be their chiefe busines: as old Annah went not out of the Temple, and olde Simeon waited there to see his saluation. 4Fourthly, their time by the course of nature cannot be long to fit themselues to heaven, and therefore they had not neede slacke any opportunitie which might hast them thither: they by reason of their time should see saluation nearer then when they first beleeued; and imitating naturall motion in grace, become more violent towards the center: they ought to hauehave experience of the sweetenesse of the Lords yoke, and shewe all chearefulnes in well doing while they abide in the flesh: they should forecast to leaue a sweete sent behind them of a religious carriage toward God in all the duties of pietie, and of a louing carriage towards all men.

Vse. 1. This condemneth the frowardnesse of many of the elder sort, who although they neuer learned to knowe Christ,Old men must lay aside 1. frowardnes. and the way of life when they were yong; yet are neither afraid nor ashamed to say that they are now too olde to learne him; the which speach bewraieth that as yet they neuer learned him aright, as also that they are verie farre from saluation; for whosoeuer is too olde to learne the meanes, is too olde also p. 343to attaine the ende: besides the extreame follie of such an vngodly profession: for would the oldest man that can be, sent on a iourney in a way both vnknowne to him, and not easie to be found or held, so sillily reason with himselfe; I will right forward, I neuer came this way before, neither doe I knowe it; but I will neuer aske of it, for I am too olde now to learne it: and yet thus madde are olde men in the matters of God and his kingdome. Others would faine learne but not of young men, this standeth not with their grauitie. But howsoeuer maturitie of yeares is not to be neglected in a minister, seeing that in the ordinarie course it carieth with it ripenes of iudgement; yet Gods grace in youth must not be despised, 1. Tim. 4.12. Let no man despise thy youth: and who is commanded here to teach olde men, but Titus a young man? As for that place, 2. Tim. 3.6. a minister must not be a young scholler,Paul saith not foreign, but foreign. it is not meant of one young in yeares, but young in faith, one lately conuerted to the Christian faith, and as it were a tender and young plant in Christianitie.

2. Let this mooue our elder sort to lay aside the worldly wisedome and experience,2. Worldly wisdome. and take out that point of wisedome to sit downe at Christs feete, and be readie to be taught in the waies of God. By which meanes how might the younger be prouoked to take vp into their affection and practise the louelove of the truth and the feare of God? how exceedingly might they helpe forward the ministerie in all sorts? whereas it is the greatest stoppe it findeth, and the greatest toyle we meete with to bring old men to leaue their old courses; who are like drawn vessels, in whom is nothing left, but lees and dregges of ignorance, loosenesse, securitie, in which with other old courses, they are determined euen to rot away. What a number of olde men be there, who are but children, not in yeares, but in vnderstanding, in knowledge, in experience of the things of God; in respect of which, we cannot say they are twise children, for in truth they were neuer other, they neuer came out of this their infancie and childishnes. The exhortation is more necessarie, then it is commonly taken for: when as we may meete with some old men and women towards 60. yeares, if not aboue, of whom one cannot tell that euer he heard of Christ: an other cannot tell whether Christ be in heauen or in earth: a third cannot be perswaded that he is a sinner: all which I speake of my owne experience and triall; and yet these liue in our Christian commonwealth, and perhaps vnderunder preaching Ministers, in whome is farre lesse sence of God and religion, then in the verie heathen themselues. Oh, but these you wil say are outcast people, and the vilest of men, and they are but fewe. But what a great sinne and shame is it, that any should be so suffered to liue out of all ranke of Christianitie, in dayes of p. 344such grace and knowledge? But there are an other sort to which multitudes and millions cleaue, that are scarse one good steppe before the former, and these are such as make a shewe of knowledge, and often frequent the meanes, and by often sitting in this sunne are a little outwardly coloured: but yet cannot giuegive a reason of the faith that is in them, to their owne or others comfort, no more then the former. Vrge them, they can tell you they meane well, and hauehave good hearts; but indeede they know not what they meane, and without knowledge, saith Salomon, the minde is not good: the which ignorance is so much the more damable, by how much it is wilfull and affected: Ioh. 15.22. If I had not come and spoken, they had had no sinne: but now hauehave they no cloake for their sinne.

Sober,] Now the things which the elder sort must learne, are not so much handled as named: and they are of two sorts, the former which beseeme them as they are old men: and these are three, the first of which is sobrietie, or watchfulnes, which properly respecteth things without them, as meate, drinke, &c. the two latter respect their own persons: the former of which is grauitie or honestie, which requireth seemlines in the outward habit, speach, gesture, manners, and behauiour: the latter is wisedome, or discretion, which restraineth the more inward concupiscences, lusts, and desires of the heart. The second sort of vertues are such as are commended vntounto them, as they are ancient Christians, and these be three also; 1. soundnes in faith, whereby duties are acceptably performed towards God. 2. soundnes in louelove, which looketh to all the duties of the second table. 3. soundnes in patience, which is as salt to season and preserue both, without which they could not but quickly waxe weary of well doing. Thus ought old men to be qualified, not only as those who hauehave attained to ripenes in yeares, but as such who also hauehave striuen to some ripenes in Christianitie, expressed in the practise of these three vertues.

In the first precept of sobrietie, older persons are enioyned to watch against the immoderate vse of meate and drinke especially, and in the vse of these (wine and strong drinke especially) to moderate themselues within the confines, and precincts of sobrietie. And there is great reason of this precept, for this age beeing full of infirmitie, a cold, and drie age, is more desirous to strengthen, warme, and moysten it selfe with wine and strong drinke; and without great watchfulnes easily ouershooteth it selfe; insomuch as the word teacheth how some of the holiest of their age, hauehave beene foyled and mocked hereby; the infirmitie of that age not onelyonly beeing weake to resist, but pro…e to betray and deliuer them vp vntounto the temptation: as Lot, Noah: and this seemeth to be one reason, p. 345why in the next verse also the older women are forbidden to be giuen to wine. And the more cautelous ought the elder men to be herein,Sobrietie especially commended to elder men. Why.

1. Because it were a great shame for them that hauehave liued so long, and all this while hauehave not learned to vse the creatures aright; hardly can they be reputed Christians, who for Christ will not forgoe their 1lusts. 2. They ought by their example and counsell prouoke, and direct 2others vntounto all sobrietie; and how absurd and wicked were it in them by their improuidence and loosenesse, to embolden and encourage others vntounto sinne? and besides, expose, vncouer, and laie open themselues to be derided by others farre their inferiours: with which reproach this sinne was punished, euen in Noah himselfe. 3. They hauehave 3but a little time to watch in, and their master is euen at their doore, their sunne is a setting, and they must therefore beware the more, least hereby they bring their soules vponupon a slumber: for as sobrietie and watchfulnes are ioyned together, as mutuall supporters each of other, 1. Pet. 5.8. so are drunkennes and sleeping, 1. Thess. 6.7. making the day of generall or particular iudgement come vnawares, as it doth to such as are in the night. 4. They hauehave but a little time to doe good in, and ought to preserue themselues in a fitnesse to doe good; both to gouerne 4their owne liues, their owne families, and other men, if they be called thereto: whereas the loosing of themselues to this sinne, brings forgetfulnes of all dutie, abuse of his place, and woe vponupon all that are committed to his gouernment: besides, it openeth a doore, and is as a fruitfull soyle and season to many other sinnes: it is an euill which goeth not alone, it was accompained with incest, euen in Lot himselfe. 5. 5They hauehave but a while to striue against temptation, which because the Deuil knoweth, he more mightily assaileth them: both which things seeing the Lord hath discouered vntounto them, they ought so much the more to watch vntounto sobrietie, according to the counsell of the Apostle, 1. Pet. 5.8. Oh that our old men would be perswaded thus to number their daies, that their hearts might be applied vntounto wisedome; and mooued to beware of shipwracke in their hauen; and prouoked to watch but one howre longer with Christ, and so to finish their welfare for euer. Let them beare that speach in minde, Care a while, and euer safe.

Graue,] The word signifieth a seemely, modest, and gracious carriage, opposed to all lightnesse, vanitie, or viciousnes in gesture, speach, apparrell, countenance, deeds, or conuersation: and is a generall vertue befitting eueryevery age, and eueryevery vocation and condition of life: and not appropriated to any one calling or condition more then other: required in the Minister, 1. Tim. 3.8. in his wife, vers. 11. and in eueryevery p. 346priuate man, 1. Tim. 2.1. But yet the older sort, in all estates, ought aboue other to carrie a constant comlines, and graue authoritie, yea a fatherly kind of reuerent behauiour:Elder men must carie a seemely grauitie thorough their course. Reas. Alia aetas alios mores postulat. that the grauitie of their manners, may be sutable to the grauitie of their yeares; yea and may adorne their age: beeing as farre from the lightnesse of youth in their whole conuersation, as they hauehave passed it in the number of their daies.

Reasons hereof are, 1. God hath honoured them, and put dignitie 1vponupon them, by reason of their yeares: giuing them in the fifth commandement the name and honour of fathers, for the louelove, and reuerence which by their graue and worthy carriage, is due to them from their inferiours: and Leuit. 19.32. Thou shalt rise vp before the hoarehead, and honour the person of the old man. Now seeing God hath bound the younger to honour the older; he hath also bound the older, to maintaine their honour and reuerence, by a reuerent and Christian conuersation: 2for honour is vnseemely for a foole, Prov. 26.1. 2. They are to instruct and admonish others of their dutie, and of their faylings; and thus ought to become eyes to the blinde, Iob 25.15.21.Job 25:15Job 25:21and feete to the lame: and the younger sort are to heare and waite, holding their tongue at their counsell. Now let the aduise, admonition, or counsell be neuer so iust, wholsome, experienced; yet it cannot chuse but loose all the authoritie, and credit of it, if the conuersation of a man be vaine, light, youthfull, or any way vnseemely: so as they who faile from this precept, disable themselues 3from performance of so necessarie a dutie. 3. Too common a thing it is in our corruption, to lessen in our hearts the due reckoning and estimation of the aged, who hauehave passed their prime, and (as we falsely say) their best daies; the prouerb is true, we adore the sunne rising, but contemne it setting. Hence Salomon obserued, (as we also may behold) all the liuing with the second child: that is, the Prince apparant, which was to raigne after his fathers decease; or in great families, the heires and yong masters, who are duly obserued and flattered by all the seruants. Now if the older sort would prouide against the contempt of that age, it must be by such a seemely grauitie, as may dash lightnes euen with the presence: so did Iob, 29.8. The young men saw me, and hid themselues, the aged arose and stood vp.

The which consideration, as it teacheth how to reteine the honour and crowne of age: so also when men faile of that due regard their yeares seeme to call for; that they are not (as most old men do) to laie all the blame vponupon the insolencie of youth, as not trained to better manners: but to examine how their owne footesteps hauehave beene directed: and whether they hauehave not let fall the crown of their age, which is the grace and grauitie of it: and in a word, wherein and how farre, they p. 347hauehave failed. The Heathen could say, that the way to Honours Temple, laie by Vertues house: and it is iust with the Lord, that with the vile should be reproach, so as the base often rise vp against the honourable, and children can scorne the aged, in whose words, behauiours, and actions, any vnseemely lightnesse hath bewrayed and discouered it selfe.

Discreete,] or moderate. The vertue was formerly required in the Minister, cap. 1.7. and after in women, cap. 2.4. and in young men,Moderation of lusts and passions is a most seemely grace in an old man. vers. 6. which word, because it principally intendeth a moderation of all fleshly concupiscences, and desires; as also extendeth it selfe to all the parts of the life, requiring that all the affections, speaches, and actions, be caried leuell, not according to the strength of will, or passion; but according to the rule of prudence; both in forbearing that which is euill, and vnseemely; as also in chusing and practising that which is good and decent: therefore the older sort especially should become singular patterns, & examples of moderation; both in the subduing and extinguishing all rebellious motions, affections, pastimes, and perturbations; as also in preseruing in them a wise and vigilant care, that their mindes may be kept in such temper, as becommeth sobrietie, and Christianitie: and these not of ordinarie men, but such as may bewtifie this age, which euen of it selfe is in part disposed hereunto: as that holy man obserued, among the ancient is wisedome, and in the length of daies, Iob 12.12.Job 12:12is vnderstanding.

Reas. 1. Vnchast desires are foule spottes in euerie age, but in olde age most of all. How monstrous were it for olde men to watch the twilight, to hauehave eyes full of adulterie, to hauehave their mouthes filled with foule and rotten communication, to be drunke with wine vntounto excesse? how exceeding odious were these things in them, aboue younger persons? who if they should fall into such misdemeanours, some more excuses might be pretended? for they might be forced by headstrength of passion, and perturbation, but these seeme rather to force themselues, and sinne of election, as such who willingly leaue not such sinnes as hauehave almost left them; nay who rather strengthen their mindes to such lusts, as to which their bodies are broken and decaied: and thrust themselues vnderunder the power of such lewde Masters, from whome a man would hauehave thought, they should long before hauehave parted as free men. 2. Olde age is an age which ought to be dedicated to the minde, meditation, counsel; ought to be taken vp with more seemely delights and desires, euen such as are spirituall and heauenly; ought to watch against such lusts as presse downe, that the aged man may serue the Lord with more libertie and cherefulnes, and intend the straightning of all reckonings between p. 348God and them, and so the finishing vp of their saluation with feare and trembling; for if euerie Christian ought to hauehave his conuersation in heauen, much more such as hauehave one foote in the graue, and hasten vntounto the earth.

Vse. This precept iustly reprehendeth many of our elder sort, whose bones seeme still to possesse the sinnes of their youth; as if they were minded not to lay downe their lusts, but in the same graue where themselues meane to lie; without all care of beautifying their gray haires with this grace of discreete moderation; but in all their words and behauiours remaine as vaine, light, foolish, without sauour of grace, as euer they were in their warmest blood; that euen as all the dregges are setled in the bottome of a vessell, so their courses are filled with …estinesse, hastinesse, and vnaduised frowardnes: their conuersation blotted with base couetousnesse, as if they were to liue ouer their yeares againe, their minds no lesse bending towards the earth then their bodies; and though they can scarse goe vp and down in the world, yet for most part are they more drowned in wordly affaires, then when they were in their most constant estate. In a word, blackeamoores were they young, and now their skins are not changed, the crimson tincture of their sinne cannot yet be washed, nor they in their age breake through the snares wherewith Satan held them in their youth; but the sinner of an hundreth yeare olde goeth on to punishment. And here let none thinke, that any dotage or passionate affections may be excused by reason of the age, nay rather eueryevery such breaking out is here doubled, for an olde man especially should be discreete, and the discretion of a man moderateth all passions. Let Barzillai be an example to all olde men,2. Sam. 19.35.37.2 Sam 19:352 Sam 19:37 who beeing sollicited to embrace courtly delights, he refuseth all such profers, and setteth his minde vponupon his owne death, in his owne citie.

Sound in faith,] Now followe those three vertues which are requisite in olde men, as they are auncient Christians. The first of which is soundnesse of faith, in which three things are to be considered. 1. What soundnes of faith is. 2. Why it is commended in speciall to olde men, seeing euerie Christian must hauehave it. 3. The dutie which hence is to be learned.

For the first: Soundnesse of faith standeth in two things. 1. when faith is sound in the qualitie,1. Tim. 1.5. foreign.1 Tim 1:5 that is, sincere, not deceitfull, not hypocriticall. 2. when it is sound in the degree of it, not a shaking reede, but growne vp from the infancie vntounto some strength and stature. Now vntounto both these is required that faith be sound,Soundnes of faith standeth in 4. things. 1. in the ground of it. 2. in the obiect. 3. in the worke of it. 4. in the fruits issuing from it: in any of which if it faile it is vnsound, vnlasting.

p. 349First, the ground of sound faith, is a sufficient measure of knowledge of the things of God reuealed in the word, in a sound and incorrupted 1iudgement: for so the Apostle affirmeth,Ground. Rom. 10.14. that for the working of faith, there must be the interpreting and deliuering of doctrine out of the word, and an attentiue hearing and vnderstanding of it, whereby after a sort the sonne of man is lifted vp that we may beleeue, Ioh. 3.14. Now euerie degree of knowledge and measure of vnderstanding, is not a sufficient ground of sound faith; but such a measure as is able to discerne betweene things that differ: for how can children in knowledge be grown men in the faith? or how can any come to that ripe age of faith here meant, but such as through long custome, hauehave their senses exercised to discerne both good and euill?Heb. 5.14.Heb 5:14 This must be then such a knowledge as enableth a man both to maintaine the truth, and convince the gainsayers; and so hold his owne comfort by distinct, and particular, yea some depth of knowledge; without which so farre he shall be from soundnes, as that he shall be dangerously carried with euerie winde of doctrine. There is a fulnesse of knowledge, Rom. 15.14.Rom 15:14which the Apostle commendeth in the Romanes, and this is a notable fit ground for this soundnesse of faith. Hence it followeth, that all that implicite faith of the laie Papists, folded vp in an idle fancie without knowledge, is vnsound and vngrounded: for can any but a Papist, beleeue he knowes not what?

Secondly, the obiect of a sound faith more generall, is the whole word of God, from which faith can no more be seuered,Obiect. then the beames 2from the sunne: but more specially the porper obiect is the couenant of grace in Christ: yea Christ himselfe, together with all his merits; and all the promises of merciemercy freely propounded in the Gospel; which is therefore called the word of faith. Rom. 10.8.Rom 10:8Hence all Popish faith is here prooued againe vnsound, because it is corrupt in the obiect: leaning it selfe in stead of the word, vponupon canons, councells, traditions, vnwritten decrees: as also expecting saluation without the free couenant of grace, by the merit of workes; whereas in iustification before God, all workes, all boasting, are excluded, Rom. 3.27. and 4.24.

Thirdly, the worke of a sound faith is twofold. 1. assent. 2. application. 3The former is a certeine and firme assent, Worke▪whereby we set a seale vntounto all the promises of the Gospel, as most sure and certaine; holding euen an Angel accursed that should bring any other doctrine: and keeping sure the profession of our hope without wauering in full assurance of vnderstanding. For faith is no opinion or fancie,Heb. 3.…4. Coloss. 2.2….Heb 3:4Col 2:2 but hath in it a certaintie arising from the stedfastnes of the promise, and word of God. Hence are all such exhortations, as that, 1. Cor. 16.13. Stand fast in the faith. The latter worke of faith is application, whereby a man not onelyonly p. 350assenteth that all the couenant of grace is true in it selfe, but also that it is true vntounto him; who therefore resteth and leaneth vponupon it for his owne saluation, beeing assured so vndoubtedly at one time or other of his saluation, as if he were alreadie gathered vp among the Saints. And this hand thus laying on Christ vntounto righteousnes, and applying Christ with his merits vntounto ones selfe in particular to saluation, is the forme of faith, or rather faith it selfe formed, and not any workes or charitie, as Papists fondly dreame. And that this certaintie is of the nature of sound faith appeareth, because that modest, but graceles vncertaintie and doubting of the Popish doctrine, is opposed vntounto faith, and made a fruit of vnbeleefe, Matth. 14.31. Oh thou of little faith, why doubtedst thou? of Abraham is said, Rom. 4. that he doubted not, nor reasoned with himselfe, but was strengthned in faith, beeing fully assured. And what other reason is giuen, why the inheritance was not giuen by the law, which was impossible to be kept: but by the promises of grace, but that the promise might be sure to all the seede? Rom. 4.16. Or how could our peace with God continue our comfort, or last with vsus, if we had no assurance of it, but still doubted of his louelove?

Let vsus therefore alwaies take notice of this especiall worke of sound faith, which maketh the heart able to say with Iob, I know my Redeemer liueth: Gal. 2.20.Gal 2:20and with Paul, who died for me, and gaue himselfe for mee. Neither must the godly refuse to subscribe to the truth of this doctrine, because they neuer finde such constant and full assurance, which is not mooued with some doubting, and sometime exceedingly ouercast with grudgings of vnbeleefe, for by this reason they might aswell conclude that they neuer had faith: and it is no meruaile if faith and doubting be in one man, seeing they rise from two diuerse, yea contrarie principles, which cannot but be found in the best, euen spirit and flesh. If thou lookest by the eye of flesh, thou canst not but doubt of the truth of the promises, at least to thy selfe, in whom so little good appeareth: but open the eye of thy faith, which at length seeth clearely the saluation of God, chaseth away clouds of doubts and distrust, and giueth glorie vntounto God. As he therefore that would deeme the orbe of the sunne to be greater then the earth, must deny his sence and yeeld to reason: so must the beleeuer renounce both sence and reason, and liue by his faith.

Fourthly, the fruits of a sound faith are, 1. Inward: and these are all 4the parts of renewed holines in the soule,Fruits. which cannot but accompany it: 2. Pet. 1.5.6. Ioyne with faith vertue, &c. for it worketh a through change in the whole man, by purifying the heart, inspiring a new spirituall life, raysing from dead workes, and causing to grow vp in holines p. 351and in the feare of God. It is as the heat in the bodie, the fountaine of life and heate, and as the roote of a tree, affording life, sappe, and quickning of grace to all the the parts of obedience, without which it is impossible to please God in any thing. 2. Outward: such as are the true louelove of God and man. For as it maketh vsus the sonnes of God, so it causeth vsus to carie our selues as children, desirous to please our Father in all things, to performe vntounto him all the parts of his worship publike, and priuate, to louelove his word, to confesse his truth, though with the losse of our liues, to thinke of him, to speake of him, to delight in his presence and fellowship, and giuegive vp our selues wholly to obey him in his commandements and corrections. Againe, it maketh vsus to louelove Gods image in our brethren, and out of this louelove issueth a desire and endeauour to helpe them heauenward, and care to performe all other offices of louelove towards their outward man, their persons, their liues, their goods, their names, &c. These are the blessed fruits of that faith which is vnfained, 1. Tim. 1.5. which worketh by louelove, Gal. 5.6. And thus hauehave we shewed the first point, wherein the nature of sound faith standeth.

The second point is,Soundnes of faith especially required of old men. Why. why soundnes of faith is required rather of old men, beeing a grace which eueryevery one, young aswell as old, must striue vntounto? Answ. 1. Because they hauehave had the vse of the word longer, and therefore their profit should be answerable to their meanes; neither 1is this assurance and soundnes of faith attained at the first, but ariseth vponupon a grounded knowledge, which for most part is not to be found in the younger sort. Secondly, old men, which ought to be auncients 2in profession, and so hauehave more experience of Gods waies and working, should shew forth the power of faith vntounto others: and therein become as cleare patternes and presidents vntounto them, and therefore whereas a lesser measure may be accepted in the younger; yet for these to yeeld to doubting, to wauer in the truth, to be corrupt in iudgement, to sticke in extremitie, or faint in affliction, is a greater sinne and more hatefull vntounto God, who more seuerely correcteth it in old men, who should be leaders vntounto others, yea although they be deare otherwise vntounto him. Moses himselfe, if by doubting he shall dishonour God, shall be barred the good land for it. Thirdly, their age and experience in all meetings, 3must hauehave the honour and place of speach, when the younger sort must either sit silent, or with Elihu speake in their turne when they hauehave done: of them the younger expect solution of doubts, and difficulties, counsell in cases of conscience, and wise aduise out of their experience. Now if they should be tainted with false opinions and dotages, or shake as …eeds in the doctrine of faith and truth, they cannot but become hurtfull, and vnprofitable vntounto such, whose eyes are vponupon them, when they see p. 352them as inconstant in the faith, and as subiect to wauer and reele as thē selues, who in comparison are but newly planted. 4. Their bodies & outward man waxeth weak, and beginneth to faile, and therefore they had 4more need labour for strength and soundnes in the inner man; which is a reason not to be neglected, as presently we shall see.

Vse. All these reasons are direct against such as plead, that their years comming on them, they cannot conceiue, nor learne, nor remember, nor profit in religion as they are vrged in the ministerie; their sences inward and outward serue them not, their vigour and quicknes is gone: but it is good for them to consider the hand of God vponupon Zacharie, Luk. 1. 18. for making his age a meanes to weaken his faith, though in a farre more difficult case. Doth not our Apostle here vrge it as a cheife argument, that because they are old, therefore they must the rather be furnished with grace of knowledge, memorie, zeale, faith, louelove, and patience? and shall it goe for a good plea, that because they are old, therefore they shall be excused, if they cannot attaine vntounto these, nor greatly force after them? what a shame was it for Nicodemus beeing an auncient and Ruler in Israel, to be ignorant in the point of regeneration, and therefore Christ reprooued him, Ioh. 3. And that was the sinne of the Hebrews,Heb. 5.12.Heb 5:12 when as for their time they ought to hauehave bin teachers, they were to seek in the principles of religion; and were babes needing milke; such is the sinne of babish old men, olde in yeares, children in vnderstanding.

Doctr. EueryEvery man must make vp decay of nature with soūdnes of grace.The third point, is the lesson which hence we are to learne; namely, that euerie man must labour to recompence the decaie of nature, with increase of grace; the weakenes of the bodie, with soundnesse of minde; the failing of the outward man, with the fortifying of the inward. The wiseman wisheth timly to prepare against the inconueniences of old age, with the remembrance of God in the youth:Eccles. 12.1.Eccl 12:1 how much more should olde men in the midst of their ruines and decaies, by this meanes repaire and fortifie themselues? And the counsell is generall, that if the outward man perish,2. Cor. 4.16.2 Cor 4:16 care must be had, that the inward be daily renewed.

Reas. 1. It is made a note of a true member of the Church, to be more fresh, flourishing, and fruitfull in his age: when other men languish, decay, and are daily enfeebled, these trees of righteousnesse receiue new vigour and strength, not to flourish onelyonly, but to be more fruitfull then euer. And whereas amongst men, those that see olde and decrepite age for want of naturall heate and moisture shriule and die away; yet euen these same beeing true members of the Church, hauing once the life of the Sonne of God breathed into their soules, are neuer p. 353afterwards destitute of radicall heate and moysture: but renew their age as the eagle, and with their daies their strength. For Christ is that Sunne of righteousnesse, who once rising vponupon a soule, is so farre from setting againe, that he is still rising euen vntounto the perfect day of it; and therefore necessarily supplieth it with moysture and heate of grace. And the promise is, that those that waite vponupon the Lord, shall renew their strength, Isa. 40.31.Isa 40:31they shall lift vp their wings, as the Eagles, they shall runne and not be weary, they shall walke and not waxe fainte.

Secondly, The comfort of old age dependeth hereupon, the tedious 2and diseased daies of which, whosoeuer would comfortably passe, they must prouide themselues of this supplie. For who is it, that can say he hath pleasure in those daies, when for the darknes and miserie of them, the sunne, and the moone, and the starres seeme to fall from heauen; vntounto whom Christ the Sunne of righteousnesse hath not risen; and vntounto whose heart that bright morning starre hath not discouered his brightnes? the least beame and glims of whose sauing grace,Rev. 2.28.Rev 2:28 farre surpasseth the sunne in his strength. What comfort can be to him, whose strong men that keepe the house, that is, whose armes tremble for weaknes, and whose thighs bow themselues as too weake to beare the weight of the bodie; vnlesse the Lords arme and right hand become his strength, and as a staffe to leane vponupon? as he was to Dauid, 2. Sam. 22.19. What ioy remaineth vntounto him, whose age hath worne away most of his senses; that now hath his eyes dim, as Isaaks; that with Barzillai he cannot discerne between good and bad: he hath no tast in that he eateth and drinketh, he cannot heare any more the voice of singing men and women? vnlesse he hath attained the eyes of faith, to see God in Christ, and so with Simeon he can behold his saluation; vnlesse he find rellish and tast in the bread of life, vnlesse he can heare the sweet note of Gods spirit consenting with his owne, that he is Gods child, together with that sweet harmony of a good conscience kept before God and men in all things, which is heauenly musick vponupon earth? In a word, what solace or reioysing can be to him, who hath one foote in the graue, that seeth death so neere him, daily threatning him, and no way to escape him; vnlesse herein also the spirit sustaine his infirmitie, by assuring him that Christ is his life, who hath bereaued that serpent of his sting, poyson, and venome; so as he shall doe him no more harme then helpe him towards his happines?

Thirdly, why should not we thus prouide against that rainie day, and 3furnish our selues against the euill of it? seeing the heathen were by nature taught to prouide for themselues such props of their age, as they thought would most bestead them, both for their vtilitie and delight? p. 354there is no man that finding his eyes decaying, needeth to be vrged to prouide spectacles: nor he whose loynes faile him, to prepare him a staffe to leane vponupon: and much more should grace teach eueryevery Christian, that when with Dauid, through age or otherwise, he findeth his flesh fayling him, and his heart also, then to make the Lord his hope, and his portion for euer.

4Fourthly, the recompence of this dutie is beyond all our thoughts: seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus, and God the father appeased in him; bodily weakenesse supplyed by spirituall strength, corporal death abated, yea exchanged with heauenly life: all which not onelyonly quell the feare of death approaching, but euen whet the desire of it: For if Simeon seeing Christ in his armes, praieth for his peaceable departure: If Moses seeing the land of Canaan from the toppe of mount Nebo, could willingly submit himselfe to die: If the three famous Patriarchs,Heb. 11.13.Heb 11:13 who neuer sawe the promises accomplished to their owne persons, but a farre off promised to their posterities, could willingly die in faith: how much more shall they be able to wish their desolation, who by the eye of the faith shall behold that heauenly Canaan, and that celestiall Ierusalem, of which the other were but darke shadowes?

Vse. This doctrine cries shame vponupon many old men, that are as weake or weaker in soule then they be in bodie, farre more blind, more staggering, eueryevery way more sensles, more dead: they perceiue their faces and eyes looke drooping to the earth, and yet their spirits neuer a whit more lifted vp vntounto heauen: they see the world forsaking them as not able to cherish them any longer; and yet cannot they be drawne to forsake the world: they cannot but behold the earth casting them off it, and making a way fot the next age their posteritie; and yet they cast care away, and neuer prouide themselues of a continued citie. The eie of their bodie seeth how they are growne into yeares, and striken in age; but the eye of their mindes see not the gray haires here and there vponupon them, no more then Eprhaims did. Euerie man can see and say they are come euen to the period of their dayes, and yet no man can say, they are come to the beginnings of any true grace. Thus although multitude of yeares should teach wisedome, vnderstanding, faith, application; yet may young Elihu truely obiect, to the reproach not of a fewe; that olde age is not alwaies wise. Further vrging of this point, although carried further in the deliuerie, I purposely omit. The Lord graunt all of vsus whome it concerneth to learne thus much as is said.

In louelove,] This second vertue beseeming the elder sort not onelyonly as olde men, but auncient Christians, is brotherly louelove, which casteth eie p. 355vntounto all the duties of the second table, as faith principally to the duties of the former; and most fitly ioined with faith, as being the inseparable companion of it, and such a marke as freeth it from imputation of deadnesse or vnsoundnesse. Which vertue is inioyned euerie Christian olde or young; both because it is the newe commandement of Christ:Ioh. 13.34. 1. Ioh. 3.23.John 13:341 John 3:23 as also a note of a Christian and true disciple of Christ, Ioh. 13.35. and is besides the bond of vpright dealing in humane societie, without which men were little better then wolues or wilde beasts. But it is here rather commended to elder men, who in this vertue, as in the former, and following graces, must be more at the last, then at the first: and in whome this grace of louelove must be proportionable vntounto their faith:Rev. 2.19.Rev 2:19 for this may not be an infant, if the former be of riper age; but according to the proportion and growth of faith, must louelove abound. And it must be obserued, that our Apostle requireth not the vertue simply, or in remisse degree, or small measure; but soundnesse in louelove, in such a degree and measure as that age seemeth of it selfe to call for.

Now if we would knowe wherein the soundnesse of louelove consisteth,Soundnes of louelove standeth in 5. things. it is then sound when it hath soundnesse, 1. in the ground. 2. order. 3. seate. 4. worke. 5. durance of it.

First, the true ground of all the louelove of the creature,1. The ground. is the louelove of the Creator; all the louelove of man must issue from the louelove of God, and all duties of the second table must be performed in the first: neither ought any creature to be loued so farre as it is an enemie and hatefull to God the creator: Psal. 139. I hate the wicked, that is, so farre as wicked, namly, their practises, not their persons.

Secondly, it must be sound in the order:2. The order. which will appeare in two rules. 1. it must be in the greatest measure where is most grace, and shew it selfe most friendly and louing to them that louelove, and are the friends of God. It must doe good vntounto all, but especially the houshold of faith. Gal. 6.Gal 6The Apostle commending the louelove of the Ephesians, which for the soundnes of it he sawe was praise worthie, he hence approoueth it, that it was towards all Saints: Eph. 1.15.Eph 1:15and hence the Apostle Iohn gathereth a note that we are translated from death to life, if we louelove the brethren. And herein we hauehave God himselfe going before vsus in example, who respected the poore widowe of Sarepta aboue all Israel.

Now we shall descend fitly to this dutie by these staires. 1. by louing God simply for himselfe. 2. Christ as man, the beloued of God, & the head of his Church. 3. the Church it selfe, the bodie of Christ receiuing of his fulnes grace for grace: and 4. the particular members must rise vp higher in our affections, as the Lord hath highlier honoured them with grace, and more expressely renewed his image vponupon them.

p. 356The second rule for the right order of sound louelove is, that it must beginne at home, but may not there determine: the rule of the louelove of our neighbour, Christ hath made the louelove of our selues, and as we are to prouide for our owne good first, and that according to the wisedome which the word teacheth; first seeking the kingdome, the pearle, the treasure for our soules, and then these outward things for our outward man; euen so are we to deriue this louelove in this manner vntounto the soules and bodies of others, according as they are nearer vsus, or further off in the degrees of grace and nature. And here respect must be had, 1. to those of our own house, as to whom we are tyed either by the bond of marriage, who beeing one with vsus, hauehave right to the same affection wherewith we louelove our selues; or of neere blood, as parents, children, or of dutie, as seruants: he that careth not for these, is worse then an infidel, and hath denied the faith. 2. He that careth for none but these is little better, for if louelove bee sound within, it will be working outwardly. As 1. to such as are tyed by any bond of blood, or alliance, euen without the family. 2. to such as are in a perpetuall contract of friendship with vsus, as was betweene Dauid and Ionathan, 2. Sam. 18.1. and Christ had one who aboue the rest, was called the disciple whom Iesus loued. 3. it must proceed on to strangers as men, and as those that may be heires of the same grace of life with vsus, yea to the poore as well as to the rich, Iam. 2.8, 9. nay more, to our enemies, Matth. 5.44. LoueLove your enemies: these are the degrees of sound louelove.

Thirdly, this louelove must be sound in the seate of it, and that must be the heart;3. In the seat. Rom. 12.9. Let louelove be without dissimulation: it must not be hypocritall, from the teeth outward or fawning, but louelove must come from a pure heart: 1. Ioh. 3.18. Let vsus not louelove in word and tongue, but in deede and truth.

4. In the work.Fourthly, it must be sound in the worke or action of it. 1. in preuenting the euill of the brethren, not suffering men to sinne. 2. in procuring their good. The Apostle would hauehave experience of the naturalnesse of the louelove of the Corinths in their bountie and liberalitie towards the Saints in want.2. Cor. 8.8. Iames.2 Cor 8:8 For if any hauehave this worlds good, and shutteth his compassion from his brothers neede, how dwelleth the louelove of God in him?

5. In the durance.Fiftly, it must be sound in the durance and lasting of it, Prou. 17.17. A friend loueth at all times: and here trie the soundnesse by these notes. 1. If in a milde and iust reprehension it breaketh not off. 2. If it hold in aduersitie,Charitas quae deseri potest nunquam vera fuit. August. ad Iulianum comitem. a brother is made for aduersitie, see Act. 11.29. 3. If it hold then when iniurie is offered, and occasions of breaking off, by vnkindnesse or hard measure: 1. Cor. 13.5. LoueLove is not prouoked to anger, but suffereth p. 357all things. In these two latter it resembleth Gods louelove, which is both constant, and closest to a man in the day of his trouble, neither taketh it the forfeit of our daily prouocations.

Vse. By all this triall, both olde and young may see how farre they are from soundnesse in this grace, contenting themselues euen with a shadowe of it: for the most of mens louelove is grounded either vponupon receite or hope of benefit, or vponupon flesh and fleshly respects, and is not begunne in nor for God, nor knit by the spirit of God: the least part of it is set vponupon the Saints that are vponupon earth excelling in vertue: it generally determineth it selfe in selfe louing, and selfe seeking, not seeking the things of others, as well as their owne; or not seeking and louing the soules of men, as well as their bodies; or respecting persons, and not embracing the poore as well as the rich; or not blessing their enemies as well as their friends: the most louelove of men is a lip-louelove, a semblance, a counterfeit, and fruitlesse louelove, diuorsed from inward heartie affection: or else a vanishing and flitting louelove, flinching in aduersitie when most neede is; and readie vponupon the least occasion to be ouercome with euill, and changed into bitter hatred: this crazie louelove euerie where argueth a riuen and crackt faith; such counterfeit louelove is the daughter of counterfeit faith, and vnsoundnes of louelove is a sure token of vnsoundnes of faith, and halting in religion.

In patience:] This third ornament of Christian old age, is fitly by the spirit of God added to the two former, as the preseruatiue of both: most requisite vntounto all Christians. For seeing this vertue is nothing else, but a willing and constant suffering of hard and painefull things, Patience necessarie for eueryevery Christian.for Christianitie and honesties sake: and further, that affliction followeth the faithfull, who studie to testifie their louelove of God in the louelove of man, euen 1as the shadow followeth the bodie: necessarily must he that would hold out in Christianitie, get this grace to beare off such calamities, as follow vponupon the keeping of faith and good conscience. 2. No man can hauehave either of the former that wanteth this, for these three vertues 2are like the three graces which goe hand in hand, the former leading the latter, and this last laying hold on both the former: so as if any man would trie the soundnes of the former, he cannot better do it then by the sequele of the latter: the soundnes of faith discouereth it selfe in the soundnes of louelove, and the soundnes of louelove, in a sound patience: for as sound faith is louing, so sound louelove is patient, and endureth all things, 1. Cor. 13. 3. EueryEvery Christian must after a speciall manner resemble God herein, who is a God of patience, yea patience it selfe. 4. EueryEvery 3Christian must not onelyonly possesse his soule by it;Heb. 12.12. and 10.35.Heb 12:12Heb 10:35 but by faith and 4patience inherit all the promises of God: vpholding himselfe in his expectation, p. 358as the net is vpheld by the corke from sinking.

Specially commended to old men. Why.But it is here especially commended to the practise of old men, for sundrie reasons. 1. Because they of themselues are inclined to frowardnes, 1waywardnes, and are hard to please: and beeing compassed with so many infirmities as they be (the age it selfe beeing a continuall disease) were they not supported by Christian patience, they might easily fall from their ground, giuegive place to the grudgings of murmuring against God, impatience of their weake and wearie condition, and so staine their profession, and make their liues more burthensome to themselues and others then they need: and therefore they are forewarned, that when their bodies grow impotent, their minds must not be suffered to grow impatient, but by the strength of this grace to represse such impotencie. 22. Because beeing thus incident to many weaknesses, whereby they might disparage their age and profession, they must put on patience to heare Christian aduise, admonition, and reprehension: and not as the maner of old men is, to storme and be enraged when they are put in mind of their weaknesses. 3. Because that age seeing it selfe broken and crazie, 3is very willing to enioy peace and quiet, and consequently for most part readie inough to decline the crosse and persecution for the profession,Persecution the ancient armes of beleeuers. which indeed is the glorious armes of a Christian: it was therefore a very seasonable exhortation, especially in those troublesome times, to old professors, and auncient beleeuers, to prouide themselues of patience, that so they might not shrinke away in time of triall, to the preiudice of the 4profession of Christ. 4. Because they by reason of their longer exercise and experience, which is presumed in their age, should be well seene and practised in this grace: so as in their own troubles, they should not be discomfited, but say to themselues: well, this must be no newes to me, I hauehave seene a number of Gods children afflicted, and I hauehave seene what end God hath giuen them; nay I hauehave not onelyonly obserued his faithfull and seasonable deliuerance of others, but my selfe hauehave swumme out of many deeps: and sure I am, I shall not sinke in this: nay rather I ought to lift vp the hands of others that hang down, and strengthen their weak knees, as one able to comfort others in affliction, by the comforts wherewith my selfe hauehave beene comforted of God.2. Cor. 4.1.2 Cor 4:1

Soundnes of patience in 3. things.Now for the soundnes of this grace here also vrged, it standeth especially in three things: 1. in a sure ground: 2. in sound fruites: 3. in the constant induring of it.

1. The right ground of all sound patience, is God himselfe. And this is so,1. in the groūd. when in any affliction either immediatly from God for triall or chastisment, or more mediate by man or other creatures Gods instruments, the eye of faith turneth it selfe vpward, and causeth the afflicted p. 359soule to runne vnderunder the hand that smiteth: and is (as the hebrew phrase is) silent vntounto God: Examples of both these we hauehave in Dauid, who conflicting with Gods owne hand in his soule and bodie, held his tongue, and said nothing: and the reason is rendred, because thou didst it: Psal. 39 9.Ps 39:9and in that great affliction brought vponupon him by Shemei,2. Sam. 16.10.2 Sam 16:10 he would not reuenge himselfe vponupon Shemei, because the Lord had bidden Shemei curse Dauid. Hezekiah receiuing a heauy sentence from God, said, the word of the Lord was good.

Secondly, the sound fruits of patience are many, I will reckon fiue,2. Fruits fiue. which are the chiefe. 1. To entertaine crosses alike, and one kind of 1affliction as equally as another, not thinking it strange to fall into diuerse temptations, nor taking it to be in our owne power to chuse our owne rodds: for the Lord cureth not all maladies with one plaister, neither tryeth the same man alwaies with the same triall. The sundrie kinds of trialls of the Apostles, and how equally and patiently they carried themselues through them, see 2. Cor. 6.4.5. our Sauiours counsell aymed hereat; aduising his followers to take vp his crosse daily: that is, to make account of, expect, and forecast one crosse or other; and when they come, though they come eueryevery day, nay sundry in eueryevery day, they must be taken vp, and cherefully and Christianly borne.

The second fruit of sound pacience, is cheerefulnesse in affliction: Heb. 210.39. the Saints suffered with ioy the spoyling of their goods: Iames exhorteth the Saints to count it exceeding ioy, Iam. 1.2.Jas 1:2when they fell into sundry temptations: and how Paul tooke pleasure in infirmities, reproaches, necessities, persecutions, and anguish for Christ, see 2. Cor. 12.10. If it be here asked, whether this be not too Stoicall a precept for Christians, who are commanded to weepe with them that weep, and take to heart publike, priuate, and personall calamities? I answer, no Christian may be sensles in affliction, neither can any affliction for the present be ioyous but grieuous: and yet these two are not contrarie, to mourne, and yet to reioyce in affliction; because they are not both attributed to the same part, nor to the same cause: weepe we may according to the flesh, which is humbled; and reioyce at the same time in the spirit, by Gods spirit supported in affliction: Againe, weep we may for the miserie considered in it selfe, and on our selues; and yet at the same time reioyce in the sweet fruit and euent of it, both in regard of God, which is his glorie, and our selues, namely, the quiet fruite of righteousnesse. So the Apostles, Heb. 12.11. and Iames 1. my brethren, count it exceeding ioy—knowing that the trying of your faith, &c. that is, if ye cannot reioyce in the sence of affliction, yet you may in the vse of it, because it maketh to the triall of your faith, and encrease of your graces. As the husbandman all his p. 360plowing and sowing time, he hath nothing but his labour for his paines, he goeth our weeping, but carrieth with him a precious seed; his reioysing lyeth in the fruits of his field and trauell;Psal. 126.5.Ps 126:5 in that he is sure he shall bring in his sheaues with ioy: and although he soweth in teares, yet he reapeth in ioy.

3The third fruit of sound patience, is thankefulnesse in affliction, 1. Thess. 5.18.Iob 1.21.Job 1:21 In all things giuegive thankes. Iobs practise is recommended in Scripture for our imitation, who blessed the Lord as well in taking away, as in giuing. We easily yeeld thankes to God for good things, and therefore we ought for afflictions, the which the Lord seeth to be good for his children, and maketh them often both see and say so much, as Dauid, Psal. 119. It is good for me that I was afflicted, that I might learne, &c.

4The fourth fruit, is the expectation of Gods deliuerance: 2. Sam. 16.12. It may be the Lord will looke on mine affliction, and doe me good this day; not making doubt (for neither did Dauid in generall) but constantly cleauing to the promise,Psal. 50.Ps 50 call vponupon me in the day of trouble, and I will deliuer thee. Prayer for deliuerance must be ioyned with this expectation of our deliuerance, not prescribing time, nor meanes, nor manner, much lesse vsing vnlawfull meanes: but reserue vntounto the Lord the glory of his wisedome, in ordering the whole matter, and circumstances of our deliuerance.