Doct. 2. And in the second place, it teaches us that it is the duty of those that mean to prevail by instruction, to knoiv the secret dispositions of those they deal withal. For when their minds are not quieted or cleared from doubts and hindi'ances, they are not fit to entertain any good counsel at all.
Doct. 3. And thirdly (for I cannot stand on these things), it shews onr dispositions hy nature, to count repetition of the same things to he tedious and irksome. For since the fall of man, we wander in our thoughts, affections, and intentions ; and it is a part of our loss, to lose our constancy and settled disposition. Wherefore, we find it noted of the Israelites, that they were weary of one kind of food, although it is called 'angels' food,' Numb. xi. 6.
Doct. 4. In the fourth place (which I intend more to stand upon), observe * That is, ' anticipating.' — G.
PniLIPPIANS CHAP. Ill, YEK. 1, 63
■with me, that dncUiiiff on the same things is necessary, even for the best Chris- tians. And the reasons are,
Reason 1. First, Because truth is supeniatural, and our minds are carnal; and that uhich. must change these our minds must be assiduou.s, or else our minds will sink into their first estate. We are naturally changeable, and therefore had need to have the truth, as at the first to change us, even so to be continually presented to our souls, to keep us perpetually in this spiritual change. And a
Reason 2. Second reason may be, because ice often regard not the truth at the first, second, or third time urged and taught unto us. Wherefore, Job xxxiii. 14, it is said, ' God spcaketh once or twice, yet man perceives not.' Therefore, if the caution and point be necessary, the reception must needs be necessary also.
Reason 3. In the third place, there is such a breadth and depth in the points delivered out of the word of God, that although we hear often the same thing, yet ire never come to understand the full extent of them. Our souls are narrow. We cannot at the first so soundly and deeply consider of them, neither can we understand so many particulars as otherwise we should ; for in every Christian truth there is milk for children and strong meat, which requires digestion and likewise repetition.
Reason 4. A fourth reason may be, because our corruptions daily increase and grow upon us, and variety of occasion and worldly business being natural to us, and therefore more delightful, are too powerful, and do thrust out the consideration of divine truths, which are commonly against the hair. And we cannot have variety of two things in our minds at the same time in strength. Whence it comes to pass that the better is ever more subject to be thrust out, and therefore had need to be hammered in with often repetition and insisting upon again and again.
Reason 5. A fifth reason may be. Because we work as well as iniderstand, weakly or strongly. When w-e work well, we must have things present strongly in the understanding ; as when we tell men of Gcd's justice, omnipresence, of the day of judgment, of death, and the like. The lively and present remembrance of these things keeps the mind of man so in frame as it cannot will any evil, no more than a lewd person will ofiend in the presence of the judge. And this lively remembrance of things is wrought chiefly by repetition and often enforcing the same things, and it makes the mind to be wholly taken up thei'ewith. And therefore it is a good way, when we would do any good action well, to be taken up with reading or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our mind lays us open and makes us fit for all companies and occasions of sin.
Reason 6. In the next and last place, our memories are very weak to remember and to retain anything that is good. Since the fall they are broken, and good things sink through them as water through a sieve, and there- fore hath great need of remembrancers. And after this manner hath God dealt with man, as in the promise of the blessed seed. How often is it reiterated and typified ; and' to Abraham it is renewed seven times.* So God to David often renewed his promise concerning the kingdom, as also the promise concerning the deliverance of the people of Israel from captivity in Isaiah is often repeated. This also did Christ, tho great doctor f of his church, in his parables. In one chapter [he] argueth one principal matter
* Cf. Genesis xii. 1-3 ; xii. 7 ; xiii. 14-16 ; xv. 18 ; xvii. 8 ; xxiv. 7 ; xxv. 8.— G. t That is, teacher. — G.
64 EXPOSITION OF
with four parables one after another,* although with some variety, teaching ministers thereby to do the like to avoid tediousness. Eepetition in Scripture serves to divers ends ; sometimes for the stronger averring of the certainty thereof. Wherefore it was that Pharaoh's dream was doubled. Sometime for emphasis sake, as Christ did often, ' Amen, amen,' and ' in dying thou shalt die,' (a) and the Hke phrases. But the main end is, to stir up us and our affections, and to keep them in life and action when they are stirred up. Therefore, 2 Peter i. 12, because they knew they could not be over sure of salvation, nor grow too much in grace, he says, ' So long as he lives he will put them in mind of such things.'