to euill so that corruption breakes not forth into ancient outrage whether through feare of wrath conscience is striken withall or p Heb. 6.5 hope to partake the glorious recompence of Gods Children or shame in the Church of God to bee noted of impietie Sixtly To reforme in part when in some particulars it preuayles to worke obedience in positiue duties as q Mar. 6.20 HEROD in many things heard IOHN Baptist Seuenthly In none of these degrees finde wee the pledge of Election euen Cast-awayes haue thus farre felt the power of the Word But when a man can say his conscience bearing him witnesse through the Holy Ghost the disposition of his heart is thorowly altered and changed from Prophanesse to Holinesse and that he hath so seene the face of God that r 2. Cor. 3.18 he is transformed into the same Image from glory to glory that man hath if Paul could iudge a pledge infallible of his election to life Bernard in Cantic Serm. 57. Ad locum Sinon solùm compungeris in sermone illo sed conuerteris totus ad Dominum iurans statuens custodire iudicia iustitiae eius etiam adesse ipsum iam noueris praesertim si te inardescere sentias amore eius It shall behooue vs as many as desire to make our Calling and Election sure to our selues to inquire whether in this degree we haue felt the Word of God powerfull in our soules It is something when we can say wee haue felt the terrors of the Lord in the Conscience something that we haue beene humbled and pressed with the burthen of our sinnes something that wee feele corruption restrayned our liues though but in part reformed If there Grace make a period thus farre yet it aduantageth men vt mitiûs ardeant But of thy Saluation and Election to life thou hast no full euidence till thou hast felt Gods Word powerfull to change and renew thee after the Image of him that created thee And that is the thing intimated in the next particular And in the Holy Ghost There be that conceit the Apostle to vnderstand the extraordinary gifts of the Holy Ghost in Primitiue Church giuen by laying on of the Apostles hands as those of tongues prophecie c. Chrysostome and Theodoret better expound it that gift of God that worke of his Spirit whereby they were borne anew and sanctified For as touching those other gifts though excellent extraordinary yet were they no euidences of Election sith many ſ Mat. 7.22.23 Luke 10.20 Cast-awayes haue beene partakers thereof And as many of Gods Chosen haue beene without them The Holy Ghost therefore vnderstand renewing and sanctifying them Obser This then let be obserued as an vndoubtfull euidence of Election from whence a man may conclude infallibly his owne choice to life and charitably entertaine like perswasion of others in whom he sees probable euidences thereof When God is pleased so farre to magnifie the power of his Word in our hearts as t Iohn 17.17 thereby to sanctifie vs implyeth not our Sauiour so much when praying for it to his Father he limits it to them onely that according to Election of Grace hee had giuen him out of the World and excludes the World And what else meanes Paul when he makes Regeneration as it were an actuall putting vs in possession of Saluation He hath u Tit. 3.5 saued vs by the washing of the new birth x 2. Tim. 1.9 saued vs and called vs with a holy Calling by this Calling whereby wee are made holy giuen vs possession of Saluation in the beginnings thereof Vse 1 The more strange is that conclusion maintayned by Papists and others that Sanctification is incident into very Reprobates that Cast-awayes as well as GODS Chosen are partakers of the renewing of the Holy Ghost Mee thinkes then it must bee they are truely and really vnited vnto Christ for how else partake they his Spirit to sanctifie them Are they sanctified that haue not his Spirit or haue they his Spirit that are not members of him or else is it true that Sanctification is a priuiledge peculiar to the Elect Thus thinke other Graces as illumination c. they may partake that are not knit vnto Christ y Heb. 6. a disposition to Sanctification may be vouchsafed vnto them they may haue it in fieri not in facto esse The truth or rooted soundnes thereof how can they partake sith they partake not the z Psal 133.2 Oyntment of our AARON that are scarce his excrements nor so neere him as the skirts of his clothing And if any passages of Scriptures seeme to sound another way and to terme them a Heb. 10.29 Heb. 6.4 5. sanctified they meane First sacramentally Secondly or putatiuely Thirdly or at most by way of disposition Vse 2 This Ground therefore let vs hold firme that truth of Sanctification fals into no Reprobate is the peculiar priuiledge of Gods Chosen Can wee thereout assume that we are sanctified the conclusion will follow firmely therefore we are elected The maine difficultie stands in discerning our Sanctification And is made so much the greater by things so like and so neere of kinne vnto it that without exact skill it is hard to cut a difference Two things there are especially Cognatae sanctitati First is Ciuilitie or as we commonly terme it ciuill honestie The second Grace restrayning It may bee they differ only as the cause and the effect Ciuilitie as some thinke being the fruit of restrayning Grace let vs yet distinctly inquire of them and their difference from true Sanctitie Betwixt Ciuilitie and Sanctification obserue these differences First Ciuilitie is oft wrought by meere morall education according to naturall principles without any knowledge or so much as desire to bee acquainted with the Word of God So see wee many following that rule of the Law of Nature What thou wouldst not haue done to thee doe not thou to others carefull of common honestie in matters of contract and traffique with men liuing in obedience to Ciuill Lawes restrayned from Drunkennesse Whoredome and the like Enormities though vtterly vnacquainted with the Word of God Sanctification though it incline to carefull obseruance of the same duties yet not by Aristotles Morall Precepts but by b Iohn 17.17 the Word of God And this wee may boldly say A ciuill Christian obseruing these duties without knowledge of their Iniunction in the Word of God is as farre from Sanctification as were Heathen Moralists sith they also out of some grounds performed like duties Secondly If vsually it is obseruable Ciuilitie stayes if not onely yet principally in duties of the second Table where the light of Nature is cleerest For matters of Pietie if any bee obserued it is but ceremoniously and so farre as they tend to preserue credit and esteeme of moderate men in those societies whereof they are members True Sanctity as conscionably obserues duties of c Tit. 2.12 Pietie as of
it is there is no sinne nor degree of sinne but the seedes thereof remaine in our Nature Secondly Sometimes they are as IONATHANS Arrowes to giue warning and preuent the sinnes in after-practice As the Lord sometimes visits his Children with afflictions not so much to punish sinnes past b 2. Cor. 12 7. as to preuent sinnes to come so doe his Ministers sometimes reprooue and threatten sinnes not so much to correct as to preuent them and make vs cautionate and watchfull against them Like thinke when thou hearest thy selfe admonished to doe what thou doest say as thou mayst say Sure it is but need A dull and drowzie Nature I carry about mee soone wearie of wel-doing or it may bee the Lord seeth me likely to faint and therefore directs the Minister to bee my Remembrancer to preuent my declinings at least say My pace is too slow the Lord vseth these c Eccles 12.11 as goades to pricke me forward to perfection VERS 12 13. And we beseech you Brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake and bee at peace among your selues COnnexion The Apostle had giuen aduice to exhort and edifie one another lest any should inferre These duties being mutually performed in priuate there will bee no great vse of the Ministerie sayth the Apostle Mistake not though the duties bee enioyned you for priuate exercise yet must the publike Ministery haue its due honour and respect Know them c. Obser Priuate Christian duties of exhortation admonition c. must bee performed that in no case the publike Ministerie be neglected d Heb. 10.24 25 Prouoke one another to loue and good workes yet forsake not the gatherings together of the Saints It is their fault sayth the Apostle that are growne in that kind dissolute To the Hebrewes Paul had written a large Epistle full of heauenly Doctrines and Admonitions by reading whereof they might attaine a comfortable measure of knowledge and other grace yet I beseech you sayth he e Heb. 13.22 suffer the words of Exhortation he meanes from their Pastors ordinarie whom God had set ouer them Need I adde Reasons First I say as Iames Hee that said Admonish exhort c. in priuate said also f 1. Thess 5.20 Despise not Prophecie If then thou attend to Admonitions priuate and neglectest the publique Ministerie art thou not a Transgressour of the Law Christian dueties are all subordinate They fight not neyther may wee thinke the performance of one dispenseth for neglect of another Secondly Though no doubt a gracious blessing may be expected by priuate Admonitions c. yet a greater wee haue cause to hope for by the publique Ministerie wherewith God hath promised in a speciall manner g Mark 16.16 to be present Thirdly The Lord hath appointed the Ministerie publique to be a generall guide and direction for performance of all priuate duties and of purpose leaues the people of greatest gifts doubtfull and vncertaine in many things that there may be continuall vse of the publique Ministerie h Mal. 2.7 The people must seeke the Law at the mouth of the Priest And who of the people must not say as the Eunuch in sundrie points of knowledge vpon like question propounded Vnderstandest thou c. i Act. 8.30 31. How can I without a Guide Besides in euery dutie there is as well a Modus as the Action circumstances many to be obserued in exhorting admonishing c. euerie dutie It sufficeth not to say as the custome is they know as well as Preachers can tell them what they must doe the manner of doing must be withall attended Vse It iustly reprooues that vsuall dis-ioyning of these two in practice which God in his Prescript hath coupled together Some yee may obserue thus minded It sufficeth they say to heare in the Congregation God hath giuen Ministers to teach vs what need wee be so carefull of Conference Admonition c By this meanes we shall haue as many Teachers as men Nay euen for necessarie duties in the Familie that goes for a currant excuse They bring their people to the Congregation to heare I would that were as conscionably performed as is pretended vsually it is true of most their seruants are their owne men on the Lords day But wee must remember that God requires it as a dutie in all that he k Gen. 18.19 commends in ABRAHAM And if Paul so great an Apostle thought he might be l Rom. 1.12 comforted by the peoples Faith who are wee to disdaine the helpe of priuate men Another sort there are so highly conceited of the sufficiencie of priuate studie meditation c. that they thinke the publique Ministerie all-out as needlesse and they forsooth chuse to serue God at home But thinke you the Lord hath said in vaine Despise not Prophecie m Heb. 10.25 Forsake not the Assemblies Are thy gifts greater then were they of Primitiue Christians that continued n Act. 2.42 daily in the Apostles Doctrine Surely though I know it is true priuate helpes seasonably vsed are accompanied with a gracious blessing from God yet this I may boldly say with SALOMON Neglect of the Publique brings a Curse vpon the Priuate o Pro. 28.9 He that turnes his eare from hearing the Law his very prayer shall be abominable In the words are prescribed duties concerning them towards Ministers The particulars are first the description of the Obiect of these Duties They are first such as labour that is their Worke secondly such as are ouer vs that is their Dignitie thirdly that admonish that is a specialtie of their Office Secondly the duties the people owe to such are first Reuerence know them secondly Loue whose first measure and secondly ground is propounded It must be singular loue and that for their Workes sake To know signifies not a simple notice or knowledge of our persons but a knowledge ioyned with reuerence and high esteeme I will not p Psal 101.4 know a wicked person that is such shall be extremely contemptible in his eyes Not to know in this sence is to contemne To know is to reuerence and haue in honour Obser The first Dutie pointed at due from people to their Ministers is Reuerence and high esteeme in respect of their Calling and the Worke thereof This is that as some thinke that Paul meanes by q 1. Tim. 5.17 double honour A single reuerence and respect is not sufficient euery good office must be doubled to them The Lord hath euerie way endeuoured to make them reuerend First Giuing them Titles of highest respect r Mal. 2.7 Messengers they are called of the Lord of Hostes Å¿ 2. Cor. 5.20 Embassadours of Christ Angels of the Churches Fathers of their People Secondly Their Authoritie wonderfull To them are giuen t Mat. 16.19 the Keyes of the Kingdome of Heauen to open
adde cursed Swearers yea lesse then these c Reuel 22.15 Lyers What thinke you then of lying Swearers theirs sure is the blacknesse of Darknesse the deepest Dungeon in the lowest Hell The Persecutor and Troubler of the Saints of whom said our Sauiour Serpents generation of Vipers d Matt. 23.33 how can they escape the damnation of Hell These with many other their consorts haue their part in the Lake that burnes with fire and brimstone which is the second death which is the wrath to come Secondly Gods children haue herein matter enough to comfort them in all afflictions of this life which they are called to suffer If they haue receiued to beleeue in the Sonne of God and haue hearts to obey him GOD may visit thee with sicknesse in thy body losse in thy goods blemish in thy name crosses in thy children horror in thy conscience all these to humble thee But yet thou art deliuered from the wrath to come yea these very crosses tend to this end e Iob 33.16 18. to deliuer thy soule from the Pit we are chastened of the Lord f 1. Cor. 11.32 that we may not be damned with the world Thirdly the dueties it instructs vs vnto are many the mayne is thankefulnesse to the Authour of this deliuerance No great recompence for such a deliuerance yet all the Lord requires all that we are able to render him yet a duetie of that nature that if wee can heartily performe it wee need no better euidence that we are sharers in it That our dull hearts may the better be excited hereto reuiew the Arguments the Text affoords Where consider the greatnesse of the miserie from which we are freed the wrath to come the damnation of Hell torments easelesse endlesse and remedilesse the name of hell we iustly tremble at what thinke we should we doe in the sense of the torments The Lord the better to shew vs his rich Mercie in our deliuerance is pleased sometimes to cast a flash of this fire into our conscience the Worme wee sometimes feele gnawing and griping there that little flea-biting that short payne how intolerable is it O thinke then how rich the mercy of thy sweet Sauiour was in freeing thee from the extremitie and eternitie of that torment Is one houres griping of this Worme so intolerable what is a thousand yeeres what is eternitie from this eternall wrath Iesus hath deliuered thee and canst thou not affoord him thankes for so great a blessing Let the next consideration be of the persons Vs this terme is doubly considered First Absolutely Secondly respectiuely to others Vs that were by g Ephes 2.3 nature children of wrath that walked after the fashion of the world doing the will of the flesh Vs that by our sinnes crucified the Lord of Life Vs hath this Iesus deliuered Compare our selues with others How many millions of men and women hath the Lord Christ suffered to perish in the state of nature how many for birth more noble for policie more wise for riches excelling more In behauiour before calling perhaps more tolerable yet vs the least of all Saints the chiefe of all sinners hath the Lord deliuered mooues not this to thankfulnesse See then the meanes of thy deliuerance himselfe was made a curse for vs subiected to the wrath of God to the paynes of Hell all this to worke our deliuerance me thinks wee should now euery one say to our soules as DAVID h Psal 103.1 My soule prayse thou the Lord and all that is within me blesse his holy Name borne I was a child of wrath liued as a vessell of wrath being abominable disobedient to euery good worke as reprobate yet in the fulnesse of time came this Sonne of God to be borne vnder the Law to beare the curse of the Law to deliuer my soule from the wrath to come my soule from hell when he suffered thousands of others to perish euerlastingly vnder guilt of their sinnes Secondly it teacheth vs saith ZACHARIE to dedicate our selues i Luk. 1.74 75 to serue this Iesus cheerefully in holinesse and righteousnesse all the dayes of our life Monstrous is the abuse of this mercy of our Sauiour strange the turning this Grace of our God into wantonnesse what Argument so strong to perswade to liue to his glorie as this that when k 2. Cor. 5.14 15. we were all dead he dyed for vs what one thing more frequent occasion of profanenesse and dishonouring the Name of our God Tush what talke you precisely of holinesse Christ dyed for vs to saue vs from hell therefore belike they resolue to crucifie him afresh To whom I say as Moses to Israel l Deut. 32.6 Doe yee thus requite the Lord oh foolish people and vnwise oh hellish people and profane What because the Lord in riches of his mercie dyed for thy sinnes and freed thee from the wrath to come wilt thou therefore dishonour him in thy life and cause his Name to be blasphemed as Peter to Simon Magus I say also to thee Thou hast neither part nor fellowship in this blessed and comfortable deliuerance The end of the first Chapter THE SECOND CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1. For your selues Brethren know our entrance in vnto you that it was not vaine THis Chapter propounds new Arguments of perseuerance in number two First from the graciousnesse of the instrument by which they were brought to the Faith ad Vers 13. Secondly from the experience themselues had had of the power and efficacie of the Doctrine of Faith inde ad finem The Context stands thus he had said Chap. 1.9 that the Churches of God euerywhere tooke notice of and declared the issue and fruit of Pauls first Ministerie amongst this people q. d. and not without cause for you know that our entrance to you was not vaine The chiefe Conclusion is PAVLS entrance was not vaine And it is amplified by certayne helping causes auayling to make his Ministerie effectuall First in Paul first his boldnesse Secondly his sinceritie Thirdly his meeknesse and amiable demeanour towards them Secondly in the People their reuerent and respectfull behauiour in hearing Vers 13. Sense our entrance that is first Preaching was not vaine say some in the matter not vaine but substantiall and sound Rather in the fruit not vaine GOD so blessing his paynes that thereby they were conuerted and brought to the Faith Chap. 19. Obser And what Paul speaks of himselfe is generally true of all others dealing sincerely in the worke of the Ministerie Their preaching seldome or neuer wants fruit seldome this fruit conuersion of Gods people a Ioh. 15.16 I haue sent you and ordayned you that you should goe and bring forth fruit b Ier. 23.22 If they had stood in my counsell they should haue turned the people from their euill way Though Esay his Ministerie wrought nothing in the multitude but blindnesse and obstinacie c Isai 6.13 yet was
them so to blesse God that stirres vp the Spirits of their Pastors to deale thus freely in their Ministery Wee heare how in great places sinnes abound to the infection of the meaner people questionlesse from this as one mayne Reason y Amos 7.10 13. AMOS his wordes too rough for Court eares and Bethel is no place for such people c. Amongst our people if any be in wealth or authoritie superiour to his Minister plaine dealing with their sinnes scarce sutes with good manners as to the Gallants in Israel so to ours they seeme z 2. Reg. 9.11 madde Fellowes that deale resolutely in reproofe of their sins And therefore see if the iudgement threatned to Israel bee not come vpon our people the Lord hath made the Prophets tongue a Ezech. 3.16 cleaue to the roofe of their mouthes that they are not as reproouers vnto them euen because they are rebellious and God purposeth to destroy them The measure of Pauls boldnesse followes Though he had suffred afflictions and reproches at Philippi yet was hee bold to spake the Gospell vnto them c. So then Afflictions in Gods Children ought not to quench grace neyther doe they quench but rather inflame it PETERS boldnesse b Act. 4.13 20. admired by the Rulers it was rather increased then abased by their threatnings like instances see Elias Ieremie Iohn Baptist c. Why they ought not these are Reasons First They are pledges to vs of sinceritie next to the warrantablenesse of our actions for the matter and the testimonie Conscience giues of our regular intentions Persecutions are best euidences of our walking with a right foot to the Gospell that except wee will therefore faint because the Lord c 1. Pet. 4.14 seales vp to vs our faithfulnesse why should they daunt vs Secondly d 2. Cor. 1.5 Comforts are vsually giuen to Gods Children proportionable to their afflictions and if euer we haue experience of Gods loue it is vnder the Crosse Thirdly The end of afflictions is to e Hosh 5.15 quicken grace Why they doe not in the euent ordinarily meane sometimes it is true we bewray humane frailtie but ordinarily so it is that as corruption in men vnregenerate the more it is opposed the more it stormes and growes outragious so Grace the more it is opposed the more inflamed like new f Iob 32.18 19. Wine without vent so is the Spirit like g Ier. 20.9 fire in the bones so Gods Word suppressed in a gracious heart First Reasons In such times wee best see our frailty naturall are most lowly in our owne eyes cleaue closer vnto God seeke him more diligently pray more feruently In the dayes of ease how seeme wee to our selues pettie gods as Peter and such mountaines as Dauid speakes as if we were vnmooueable What maruell if God leaue vs to our selues to humble vs to make vs lesse confident in our selues more dependent vpon our God Secondly Afflictions sanctified to Gods Children abate corruption the only clogge vnto grace in our hearts As the outward man perisheth so h 2. Cor. 4.16 the inner is daily renewed Thirdly With the affliction the i 1. Cor. 10.13 issue is giuen the issue vertually grace sustayning that the issue may be comfortable Vse Herein labour to resemble the Saints if former reasons bee not preualent enough remember what Paul hath the afflictions are k 2. Cor. 4.17 light and momentanie the glorie weightie incomparably glorious euerlasting If that perswade not let that terrour of the LORD sway with vs If any l Heb. 10.38 withdraw himselfe my soule saith the Lord shall haue no pleasure in him Wonderfull is the delicacie and tendernesse of our nature much giuen to ease But thus thinke better here to haue paine and there m Luk. 16.25 comfort then to liue at ease and after death to bee plunged into Hell torments Secondly Try hereby the truth of all Graces receiued it is not for nothing afflictions are so often called tryals A man neuer knowes so well what Grace hee hath or wants as in afflictions In dayes of prosperitie prophane n Hest 8.17 Persians became Iewes Hypocrites o Mat. 13.20 ioy in the word c. the comfort is this You are they that haue continued with me in my p Luk. 22.28 temptations therefore I dispose vnto you a Kingdome The fountaine of Pauls boldnesse remaynes Bold in our God that is say some trusting and relying vpon our God for support all according to God led by his Spirit rather then by petulant humour Best thus Thorough God and encouragement ministred to vs by his Spirit Obser The Apostles humilâ—tie and thankefulnesse is here remarkable transcribing glory of all grace to God not mentioning any good thing of himselfe but with acknowledgement of God for the Authour so alibi Of his labouring not I but q 1. Cor. 15.10 Gods grace which is with me of his gracious abilities Christian they are of Christ r Phil. 4.13 strengthning ministeriall they are of Å¿ 2. Cor. 3.5 6. God the only enabler to so great performances His example let vs imitate in all our mentions and meditations of the good things God hath wrought in vs forget not the Author t 1. Cor. 4.7 what haue we that we haue not receiued In this grace specially of constancie vnder the crosse Can we say as PAVL Though we be afflicted yet we faint not magnifie the power of God supporting our weakenesse Nothing is more changeable then the nature of man from good to worse especially pressed with afflictions The Lord the better to prouoke to this dutie lets vs see in others the picture of our owne nature how many great Seruants of GOD haue stumbled at the Crosse say thou with thy selfe if thy strength be more It is God that supports me God only perfecting his power in weaknesse In our God in such appropriating God to himselfe the propertie of sauing faith deserues our notice discerning a particular interest to the Couenant of Grace So Iob u Iob 19.25 My Redeemer liueth THOMAS x Ioh. 20.28 My Lord and my God what else but this puts difference in the point of beleeuing betwixt faith of Gods Children and that of Deuils Papists say Charitie But Charitie is not Faith nor part of it nay a grace disparale from Faith in the point of beleeuing wee must see a difference which is little or none without particularitie Quest They aske vs where is our word for such faith Answ They y Marke 1.15 Commandement to beleeue we haue euery where and what is spoken to all is intended to euery particular Secondly z Marke 16.16 promise also propounded to all to bee beleeued for their parts Thirdly Sacraments particularizeth promise Fourthly a Rom. 8.16 testimonie of Spirit giuen in euery Elects heart Euidences out of which it ariseth to bee laboured for of all Gods Children First Confidence in God
teach them the vse of their manuall instruments yet none amongst them so rude but vndertakes to prescribe to a Minister a forme of Preaching Let him expound to vs the Scriptures deliuer vs instructions but what hath hee to doe to be dealing with our sinnes as who say the whole office of a Pastor stood in this the informing of the Iudgement or as if the defects in conscience and affections were not as great as those in the vnderstanding Paul I trow knew well what preaching meant hee branching that whole into his parts commands though to lay Doctrine as ground of all yet withall to r 2. Tim. 4.2 improue rebuke exhort And this let me say he that feeles not as much neede to haue his conscience dealt withall by terrour and comfort his affections by reproofe or exhortation as his iudgement by information hath profited little in knowledge of his originall sinne or in sensible acquaintance with that breach it hath made in the whole man Yea more hee that endures not as well our reproofes and exhortations as our Doctrines and bare Narrations bewrayes either open profanenesse or else Å¿ Act. 7.51 54 Hypocrisie See wee now the particulars opposite to sinceritie which Paul remooues from him they are First Imposture Secondly Impuritie Thirdly Guile The Interpretations are many this I thinke best that the two first be referred to the matter of his teaching the third to his manner of dealing and affection for the matter of his preaching it was neither erroneous nor yet vncleane it tended to breed neither errour in iudgement nor impuritie in the conuersation Obser Like caution and care becomes vs in our Ministerie that what wee teach tend neither to errour nor vncleannesse our Doctrine saith the Apostle must be t 1. Tim. 6.3 wholsome and according to godlinesse First hee that breakes the least of the Commandements and u Matt. 5.19 teacheth men so he shall be minimus that is nullus in the Kingdome of heauen Secondly and the blinde guide whether wilfully or otherwise blind x Matt. 15.14 falls with him he misse-leades into the ditch And if such an heauie wo bee due to them y Ezech. 34.4 which seeke not that which goes astray what thinke we shall be the portion of such as leade them out of the way Doctrine erroneous is of two sorts First grossely such that is directly and openly opposite to Gods truth taught in Scriptures Secondly couertly erroneous which one fitly to the vse of the word calls Imposture It is when by cunning men set so faire glose vpon errour that vnder a shew of truth and pretence of holinesse it is conueyed into the Church Paul tells of some that z 1. Tim. 4.2 spake lyes through hypocrisie such as forbade marriage not forsooth as simply vnlawfull but as lesse excellent in it selfe then single life and a state nothing so expedite in any for the Kingdome of God enioyned abstinence from meates vnder faire pretences of mortifying the flesh but so intangling consciences in a snare The false apostles in Galatia mingled Moses with Christ in the article of Iustification to say Faith iustified not at all or Christ conferred nothing to iustification had beene an errour too palpable in the Church of God mixe works with faith the care of good works will be so much the greater Vse As it serues for our warning to take heed to our Doctrine that it neither infect the iudgement with errour nor taynt the life with vncleannesse so you that are the people are someway helped to discerne of Ministers whether faithfull yea or not in their function There may be I confesse insinceritie in the affection where is truth and puritie in the Doctrine but yet more palpably vnfaithfull are such as misse-lead into errours of iudgement or manners Not to say much of errours in matter of Faith take this one note to discerne an Impostor by if his doctrine tend to vncleane and carnall libertie he is sent to a Deut. 13.3 prooue thee not to guide thee Peter notes it a propertie of false teachers b 2. Pet. 2.19 to promise libertie and set loose the conscience where God hath bound it if any mans doctrine tend that way this thinke of him he is an Impostor Libertines taught that in the Church Christian there lay no band on the conscience to submit to Magistrates for wee haue Christian libertie True saith Peter but yet c 1. Pet. 2.16 17 wee are seruants of God according to euery morall Precept and may not vse libertie as a cloke for lewdnesse that Precept is morall and binds euer Honour the King The Pharises taught as Papists now doe that if a man bestowed all he had vpon the Church and furtherance of Religion though he neglected sustenance of Parents d Mat. 15.5 6 7 he was free in respect of a greater good hee furthered Hypocrites saith our Sauiour that by your Traditions disanull the Commandements of God There were little commandements said the same Pharises sleight duties as it were wherein a man need not be so strict or precise he might giue his eye leaue to looke wantonly his heart to thinke lasciuiously so the body were kept from the grossest act of vncleannesse vaine othes were no great matters to be stood vpon so they sware truly the Law they taught was sufficiently obserued And a number such like licentious doctrines sutable to the humour of many too many in the Church at this day If thou heare a man in that humor that he will set thee loose where God hath bound thee and giue libertie to runne to vncleannesse or breach of any Gods Commandements of him be iealous what euer his gifts be hee walkes not with a right foot to the Gospell The Law of God is e Psal 19.8 vndefiled as it proceeded from a pure God so it selfe is pure teacheth puritie condemnes vncleannesse kils it in the hearts of all GODS Children And these are the things Paul remooues from the matter of his Doctrine from his affection and intention he disclaimes deccit As the matter of his Doctrine was true plaine and pure so his affection free from guile I thinke he meanes that spirituall guile which the Scripture cals Hypocrisie thus briefly conceiue the nature of it it hides the euill that is counterfeits the good that is not Hypocrites saith Bernard Bernard in Cant. Serm. 66. desire to seeme not to bee good not to seeme but to be euill their studie is not Colore virtutes but vitia colorare quodam quasi virtutum nimio they care not to follow or practise vertue but to colour vice by putting vpon it the painted complexion of vertue as SIMON of Cyrene Serm. de sancto Benedicto saith the same Authour they beare a Crosse that is not their owne lacking a religious intention angariantur and the good things they loue not they are forced to doe through loue of vaine glorie which they long after A
MICAIAH by name and wee may by him inquire of the Lord hee is likely to giue vs as good resolution as any of the rest but e 1. King 22.8 I hate him why hee prophecieth not good to mee but euill hee dealt as a Minister desiring to please God What wonder if to Achab a carnall man his ministerie and person was so hatefull Not as pleasing men but God So then the mayne ayme of a Minister of euery Christian should be this so to walke that he may please God and be approued of him See 1. Thes 4.1 Col. 1.10 2. Cor. 5.11 His reason me thinks is binding we must all appeare before the Iudgement seate of Christ a motiue that should preuayle euen with vilest men please that Iudge at whose barre thou must one day stand to be quit or condemned according as thy person and actions shall please or displease him we pitie the folly and madnesse of that malefactor that standing at the mercy of the Iudge for life or death according as his after-carriage shall please or displease him will rather exasperate him then seeke by all pleasing meanes to make him fauourable such is our case we all are culpable before God and lyable to condemnation at his mercy wee stand to be either saued or damned his desire is but this that for the remaynder of our life wee so demeane our selues in holinesse and feare that wee may please him whom should not this reason perswade Let vs all labour so to serue him that we may be pleasing and acceptable before him in Christ Things requisite hereto some concerne the state of our persons some the matter of our actions some the manner of performance For the first two things there are that make our persons and actions displeasing vnto God First faithlesnesse Secondly fleshlinesse Of HENOCH there was report before his translation that he pleased God by good consequence it followes in Pauls diuinitie that therefore HENOCH f Heb. 11.5 6. had faith in Christ inasmuch as without faith it is impossible to please God The reason is plaine because all the faithlesse mans actions whiles hee is such are censurable according to termes of the Law wherein the least blemish or imperfection adiudgeth the performer to condemnation here is the priuilege of the Beleeuer his obedience done in weaknesse so be it in sinceritie is sure to find acceptance with God for Christ his sake to whom Faith knits vs and whose perfections it giues vs interest vnto A second thing in the person making actions vnpleasing to God is fleshlinesse They that are in g Rom. 8.8 the flesh cannot please God all things sauouring flesh are stinking in the nostrils of God euen our best actions that haue rellish thereof this the reason why those vertuous actions of Heathens were in them so abominable because their persons were faithlesse and fleshly God approues his owne works in vs. Secondly for the matter of our actions they must be such as haue warrant from the Word of God prooue what is acceptable vnto God and h Rom. 12.2 what the good and acceptable will of God is Whatsoeuer is contrariant to his will that is grosly a sinne whatsoeuer is added to his will or but besides it that also abominable In manner of our seruice that it may be acceptable two things are requisite First that it bee tendred to our God i Heb. 12.28 29 in reuerence and feare Let euery act of seruice done vnto carry a rellish of awe and dread of that endlesse Maiestie Thinke when thou commest to heare how great a God that is in whose presence thou standest whose Word thou hearest a God that is in his wrath a consuming fire and learne as Isay k Isai 66.2 to tremble at his Word c. Secondly In sinceritie and singlenesse of heart as vnto the Lord that pondreth the hearts which is with God a thing so much set by that hee esteemes it as perfection And of Pauls behauiour thus farre his motiues follow First Meditation of the great fauour God had vouchsafed him in trusting him with the Gospell Secondly Consideration of Gods Omni-science and power to discerne hearts In the first considerable are First The effect that meditation had in the Apostle Secondly The fauour it selfe It made him carefull to please God So workes the meditation of Gods fauours in a gracious disposition so ought it to doe in all men that they become carefull to please God Compare Rom. 12.1 Deut. 7.7 8 11. Iohn 24.14 Luke 7.47 More specially thus conceiue the specialtie of Gods fauour in trusting him with his greatest treasure was it that chiefly preuayled Obser The preferment God giues any of vs in his fauour ought specially to perswade obedience and care to please God He had dealt with Israel l Psal 147.19 20. so as with no other Nation they of all others should therefore be excited to prayse him and liue to his glory more mercifully with vs said MOSES then with our m Deut. 5.3 Fathers in making this Couenant with vs so much more should we thinke our selues obliged to obedience See also Mat. 13. The more odious is the turning of Gods grace into wantonnesse the abuse of his patience to securitie his mercie to presumption his loue to licentiousnesse yea the fauour of fauours Christs death is made occasion of the vilest abominations So did not Dauid nor so Paul they haue least share in Gods fauours that thus abuse them to licentiousnesse Our dutie it shall bee for our better excitement to cheerefulnesse in Gods Seruice to take notice of the specialtie of his fauour and louing kindnesse towards vs. There is not nor can be to Gods Children a greater prouocation to faithfulnesse in his Seruice nor is any thing in experience a greater clogge to our hearts in holy duties then that vnwise and enuious casting our eyes on others preferments in Gods mercy with neglect of our owne while euery man thinkes God hath done more for others then for him It is good in this case to looke downewards and see how many are behinde vs in the fauours of God And here haue we a large field of comparison to walke in there scarce being any but may say in some thing or other God hath giuen him preeminence aboue many others Compare thy selfe as a man with other creatures as a Christian with other men as a sincere Christian with Hypocrites as such a Christian suppose a Magistrate or Minister with other Christians It was in Gods power to haue made thee a beast hee hath honoured thee so farre as to make thee a man to stampe thee with his owne Image hee might haue left thee as thousand others without God without Christ without hope in this World he hath made thee a member of his Church perhaps a liuely member of his Sonnes Bodie quickened with his Spirit a fauour denyed to many in the Church Perhaps a Minister his instrument and co-worker to the sauing
into Gods children yet declinations there may be and interruptions of Faith for a time Thirdly and there is a holy d 2. Cor. 11.2 iealousie in Christian loue whereby fearing the worst they prouide to preuent it Fourthly hee was not ignorant of the danger the e Luk. 22.31 strongest are in from Satans malice Fiftly and knew it no lesse his duetie to labour their confirmation then to endeuour their conuersion Obser So ought Ministers to be carefull of the peoples perseuerance no lesse then of their first conuersion Our first care is to gayne soules to Christ it is no lesse our duetie parta tueri hence Apostles where they had planted Churches so carefully settled a standing Ministerie and themselues in person eftsoones returned f Act. 14.22 23 to confirme the Disciples hearts as knowing they were giuen not onely to gather the Church but g Eph. 4.12 13 to build it euen to perfection Yea there are Reasons why the specialtie of our care should be intended to Conuerts rather then to Aliens First our actuall bond is neerer with them that are then with those that possibly may be members in Christs body Secondly the state of a Church in act may if it be neglected proue worse then the state of a No-Church while it continues a Church the condition is happyer yet may it possibly become more miserable vpon this ground Apostasie is farre worse then simple Infidelitie because of a simple Infidell there is hope hee may become a Beleeuer of an Apostata there is no hope that he shall h Heb. 6.6 be renewed to repentance Vse So that it is an vnwarrantable pretence wee take for neglect of the people committed to our charge because they are as we thinke brought to the faith Pastors may in that case become Apostles and choose to preach rather where the Name of Iesus was neuer heard of First are our owne so perfit that nothing need be added or gaue the Lord Pastors to gather only and not i Ephes 4.13 to build the Church to perfection Secondly suppose we our people so established in the present Truth that they need no more our k 2. Pet. 1.12 13 admonitions and remembrancing Thirdly or can we be ignorant of Satans wiles and not take notice how by our l Exod. 32.1 Gal. 1.6 absence he aduantageth his Kingdome Fourthly or suppose we our people so strong that he dares not giue them the encounter Heare then what Paul intimates in his feare for this people so renowmed for Faith so eminent in all Grace yet euen of these he is fearefull lest the Tempter had tempted them Obser There is not the greatest amongst the Saints but lyes open to temptation The m Gal. 6.1 spirituall and most sanctified amongst Galatians the Apostle aduised to consider that they also might bee tempted the n Luk. 22.31 Disciples of our Sauiour Satan desired to winnow yea durst giue onset to o Matt. 4. the Sonne of God clad with our infirmities hath preuayled against greatest Saints left to themselues so that I thinke their falls are without parallell euen amongst Nouices as in Dauid Salomon Peter c. Truth is such must expect the most exquisite of Satans temptations most subtilly contriued with greatest violence vrged inasmuch as hee knowes First it is not his ordinarie skill that preuayles against them Secondly by their falls expects a double aduantage First their falls he thinks likely the feares of others inferiours in grace and hopes the great Champions once ouercome the petty Souldiers will dread the encounter as p 1. Sam. 17.51 Philistims fled when their Gyant was ouerthrowne And certainly that hope doth not alwayes fayle him weake ones grow ouer-timorous almost hopelesse of victorie seeing so foule falls of their Superiours in grace not considering First that these things are permitted to make vs cautionate not desperate Secondly that God many times q 2. Cor. 12.9 perfects his power in weaknesse enabling a weake Nouice to endure that brunt of temptation that stronger men haue beene borne downe withall A second aduantage hee aymes at in their temptation and ouerthrow thus conceiue Eminent examples hee knowes are preualent whether in good or euill No precedent hath proued more pernicious in euill then that of the most eminent in the grace of God seldome fall such alone but their falls are like the falls of mightie Cedars bearing down before them a multitude of weaker plants Vse I say then as Paul Let r 1. Cor. 10.12 him that thinks he stands take heed lest he fall and what euer our graces be Å¿ Rom. 11.20 yet be not high-minded but feare Three faults of men eminent in grace are specially here taxed First Security when men conceited of their strength grow carelesse of the danger they are in crying peace to themselues these forsooth are at defiance with Satan and dare almost dare him to doe his worst Oh consider we are yet in militia in the Church Militant not Triumphant God t Rom. 16.20 shall shortly tread downe Satan vnder our feet But in the meane-time insidiatur Calcaneo if thou be carelesse feare lest he supplant thee Secondly Presumptuous casting themselues into occasions of euill So grounded they seeme in Religion that they dare enter a Duellum with the subtillest Papist so stablished in Sobrietie all Sanctitie that the prophanest and most leprous company can cast none of their contagion vpon them Whom I would intreate to remember the fals of Gods greatest Saints by such presumption Memorable is that speech of Nehemiah to Israelites admitting Marriages with the Daughters of a strange god Fell not u Nehem. 13.26 SALOMON by these meanes yet amongst the Nations was no King like to him and hee was beloued of his God Let his fall bee our feare and make vs cautionate how wee tempt the Lord by head-longing our selues into occasions of euill Thirdly Priding our selues in opinion of our strength The Victory is halfe gotten when the heart beginnes to swell with Pride Wee may allude to SALOMON x Prou. 16.8 Pride goes before destruction a hautie looke before the fal On this ground Paul aduiseth to y Gal. 6.1 restore with meekenesse those that are fallen through infirmitie considering our selues may bee tempted and neede as much compassion from others as they now expect from vs. The fault is common amongst many through too little acquaintance with humane infirmitie and lacke of obseruing their owne corrupt inclinations and Satans vndaunted malice to insult ouer the fals of Brethren and rather rigorously to reprooue then compassionately to restore We haue enough to talke on when tydings is brought vs of Brethrens faultings And as Pharises though guiltie of as great sinnes z Joh. 8.5 yet vrge the stoning of the Adulteresse so we thinke extremitie all too little towards others sinnes Let vs consider First our common infirmitie that wee haue not yet fallen blesse God that kept vs from
meeke dealing makes the more refractarie and what issues from loue they impute to our feare Another sort of contrary disposition rough handling rather exasperates Some saith our English Seneca are as thornes handle them roughly they pierce you some as nettles rough handling is best for your safetie Secondly the holiest haue sometimes their extrauagancies g 2. Thes 3.6 Brethren walke inordinately In such case God himselfe h Job 13.26 writes bitter things against them and we know how peremptorie i 2. Thes 3.12 14. Pauls proceedings are Thirdly there are parts of our office which the meekest temper best beseemes suppose instruction and exhortation Reproofes of open sinnes PAVL will haue so carried that k 1. Tim. 5.20 others also may feare The wisedome of a minister stands much in this to know with what temper to carrie himself towards different persons in different parts of his ministerie Obser That ye abound more The matter of the exhortation to abound In Grace we may not rest contented with competencie but must labour for abundance l Ephe. 3.19 to be filled with all fulnes of God m Phil. 1.11 Filled with the fruits of righteousnes n Col. 1.19 with the knowledge of Gods will c. In things earthly o Heb. 13.5 contentment is required with what is present In Grace a holy couetousnesse and vnsatiablenesse of desiring is warranted vnto vs. Reasons First it s the plentie of Grace that makes vs not p 2. Pet. 1.8 idle and vnfruitfull in the knowledge of God Secondly and according to our measures of Grace so shall be our measures of Glorie Vse There is in many an affectation of mediocritie in nothing thought vertuous saue in gracious endowments In things of this life they are vnsatiable as the graue in Grace euery little neuer so little a meere nothing is thought sufficient men you may well thinke that neuer q 1. Pet. 2.3 tasted how sweet the Lord is secondly nor haue had experience of temptations A day may come when they shall say Blessed is the man that hath his storehouse full of these things and all will be found little enough and too little to quench the fierie darts of the deuill This abundance and riches of Grace let vs couetously seeke for meanes furthering to attainement First in greatest measures carrie louely conceit God r Iam. 4.6 resisteth the proud addes Grace to the humble Secondly vse gifts to the glory of the bestower and good of brethren Å¿ Mat. 25.29 to him that hath and vseth shall be giuen and he shall haue abundance Thirdly diligently attend to meanes sanctified Word Prayer Sacraments Obedience More It should seeme they had a comparatiue abundance yet not so ouerflowing but there might be added to their plentie In greatest fulnesse there are defects and none so perfit in Grace but must striue to more PAVL counted not himselfe t Phil. 3.13 to haue attained thought it his perfection to acknowledge imperfection and to striue towards the marke There is in this life quaedam vt it a dixerim imperfecta perfectio BERNARD But 〈◊〉 imperfecta * August cont 2. epist Pelag. lib. 3. cap. 7. Sicut possimus dicere perfectum esse viâ—â—â—em cuius bene promonetur accessio quamnis non perficiatur intentio nisi fuerit facta preuentio Vse What euer Perfectists dreame let vs as many as are perfect walke by this rule and thus thinke * Bernard de sanct Andrea ser 1. Ascendendo non volando attingitur summit as scalae Proficiencie is comfortable and a pledge that the Lord will perfect what hee hath begun Auaileable furtherances of care to proceede are First Learn u Philip. 3. to forget that which is behind think not so much of what thou hast attained as what remaines to bee atchieued It is safest in this case to consider our wants how farre we come short of what we should be Secondly prudently choose to compare thy selfe with superiours rather then with vnderlings in Grace we vsually thinke highly of our selues because wee see many in many things come short of our measures therefore seeming to our selues halfe Angels because wee are not as some others halfe deuils Our knowledge is thought superabundant because more then that of forefathers c. Whereas first our meanes are more secondly our standing longer and we may well presume God x Luk. 12.48 lookes for more where he commits more rather set before vs the most eminent among Saints as Gods Spirit directs vs. In faith y Rom. 4.12 Abraham In patience z Iam. 5.11 IOB mirrors in these vertues are made our paternes no example oftner propounded then that transcendent of our Sauiour Yee haue receiued how and know the Commaundements Reasons pressing the exhortation first they were not ignorant of the duetie hauing had the charge so often pressed by the Apostle and secondly that in greatest manner as in the name and from the authority of the Lord Iesus thirdly were also informed how and in what sort to demeane themselues that they might please God therefore neglects could not but be hainous and mortall in them In points of duety sufficiently made knowne vnto vs should be our especiall care of obedience Ioh. 13.17 First because omissions are in that case most hainous To him a Iam. 4 17. that knowes to doe well and doth it not to him it is sinne So to him also that omits of ignorance but specially b Ioh. 9 41. to him that knowes Secondly the punishment more grieuous Impenitent negligents whether of ignorance or knowledge are damned Yet mitiùs ardebunt c Luk. 12.47 48 that of ignorance neglect duetie then those that sinne of knowledge Vse Our care must be the greater to ioyne d 2. Pet 1.5 to faith vertue to knowledge holy practice The dayes foretold by Esay are come on vs through Gods great mercie the e Isai 11.9 earth is filled with the knowledge of the Lord would God our obedience were in any proportion answerable But the complaint is too iust our science more our conscience lesse then that of blinder forefathers more is our vnderstanding greater by farre was their deuotion To excite to this care let it be meditated First that no knowledge is comfortable seuered from obedience f 1. Ioh. 2.4 He knowes not God that keepes not his Commandements Secondly the issue of vnfruitfull knowledge is g Rom. 1.21 grosser ignorance and infatuation Thirdly of all sins burthensome none more then those of knowledge when God is once pleased to arraigne the conscience There is left h Ioh. 15.22 no cloke for such sins Ignorants yet can say as fooles Non putaram they knew not that they did euill these haue nothing to calme conscience no not in forest accusations Fourthly the promise of sound knowledge is made i Ioh. 7.17 to holy practice knowledge and practice are in such a league that they
propertie of speech is that act of vncleannesse committed betwixt persons vnmarried Largely taken it compriseth all whatsoeuer breaches of Chastitie First whither in the b Matt. 5.28 heart by inordinate desire Secondly or in the c 2. Pet. 2.14 eye by wanton and lasciuious lookes Thirdly or in the d Ephe. 4.29 5.3 tongue by filthy and rotten speech Fourthly or in the act by doing e Gen. 39.9 that great wickednesse See Annot. ad Rom. 1. A sinne which the Lord hath seuerely threatned grieuously punished from Heauen cursed to the pit of Hell yet reckoned generally amongst leuiora delicta and as Papists call them veniall sinnes A tricke of youth say our Youths of that which brought in the f Gen. 6. floud vpon the world of the vngodly fire and brimstone g 19. vpon Sodome h Num. 25. pestilence vpon Israel c. Our wisedome shall be to notice the odious foulnesse thereof that if it be possible Conscience of the sinners may be more remorcefull and a sinne of so foule nature not so sleighted First the Apostle makes it eminent aboue all sinnes in this respect that it alone is i 1. Cor. 6.18 against the body depriuing it of that great honour whereto God hath aduanced it to be a member of Christ a Temple for his Spirit to dwell in Secondly vsually they are counted greatest sinnes that imply breach of most Commandements Adulterie is k Vers 15.19 Sacrilege Profanenesse Dismembring the body of Christ drawes with it Thefts Murthers what not Thirdly they say also sinnes are most pernicious that are most delightsome because the affections are most taken and streightest detayned by them therefore perhaps Salomon said of the Harlot her l Eccles 7.26 heart is snares and nets her hands as bands so easily are men taken so hardly rescued being once bewitched with the bestiall pleasure of that luxurie Fourthly varietie of Iudgements threatned shewes it haynous aboue the ordinarie Waste of m Iob 31.12 goods blemish of n Pro. 6.33 Name rottennesse of bones o Hos 4.11 hardnesse of heart c. plagues of all sorts threatned to deterre vs. Fiftly executions haue beene grieuous on Sodomites old World Israelites of whom said the Apostle there fell in one day for this sinne p 1. Cor. 10.8 three and twentie thousand I say then as PAVL Fly Fornication VERS 4. That euery of you should knew c. WHether in these words Paul would prescribe remedie against lust and meanes of abstayning from the sinne or intends only to explicate the Commandement in the positiue part is no matter of curious inquirie In the words are First the persons to whom he prescribes Secondly the duetie prescribed Euery one of you In morall dueties no man hath exemption q Reuel 20.12 Great and small stand to be iudged euery man is countable for his sinnes r 2. Cor. 5.10 rewarded according to his deeds whether they be good or euill For the particular in the Text. The ſ Deut. 17.17 King may not multiply wiues no not to continue succession much lesse Strumpets to glut vnsatiable lust t Ephes 5.5 No Whoremonger or vncleane person hath any inheritance in the Kingdome of Christ and of God Obiect Yet Patriarchs they say without checke multiplyed Wiues and Concubines Answ August First Some are of opinion they had their speciall dispensation to this end that they might multiply the holy Seed Secondly The rule of * Ber. de praecep dispensat Bernard must in such cases be remembred where wee finde in Scripture any practice of Saints swaruing from the general rule Aut eos peceasse fatendum est sicut homines aut certe sicut Prophetas familiare Dei consilium accepisse For vs wee are sure the rule holds generall euery man is bound by this precept of Chastity There were in Austins dayes men that pleaded immunity by their sexe thinking women onely bound by the precept of Chastity and a great disparagement they thought it to the dignity of their sexe if their adulteries must receiue like punishment with those of women An verè sexus nostri dignitas hanc sustinebit iniuriam vt cum alijs socminis praeter vxores siquid admittimus in luendis poenis mulieribus comparemur Why not saith Austine Yea why not rather sith by strength of their sexe they seeme more able to master their lusts and of dutie should guide their Wiues by example That saying of u Iam. 4.4 IAMES Yee Adulterers and Adulteresses stops the mouthes of all such idle and impious Distinguishers Our times haue also forged Dispensations What mens iudgement is I know not but seldome haue I seene it penanced in the Greater as if it were sinne only in the meaner people Generally the sentence of the prophane Poet is applauded by the multitude Non est scelus scortari Adolescentem It is no such haynous matter for yong men to bee giuen to whoring But if x Psal 119.9 yong men bee bound to reforme their wayes by the Law of God if they y Lament 3.27 must beare the yoke in youth if the iollity of that Age shall bee z Eccl. 11.9 brought to Iudgement let such tremble to hearten themselues in such sinnes as exclude from Heauen and giue a Reuel 21.8 portion with Hypocrites in the Lake that burnes for euer Should know that is haue skill The Apostle seemes to imply that there is a kinde of art of Chastity and great skill required to possesse our vessell in holinesse c. Truth is Christianitie is an Art or Science and no small skill is required to Regular exercise of Christian vertues GREGORY NAZIANZENE said once the cure of Soules was the Science of Sciences generally it is true of Christianity It is the Art of Arts the art of liuing well To this end Saint Peter aduiseth to ioyne to our vertue b 2. Pet. 1.5 knowledge as I conceiue him skill in the exercise of Christian Vertues Paul in a particular makes it a point of c Phil. 4.12 mysticall knowledge to carry himselfe equally and with euen hand in all Estates In Prayer hee would intimate wonderfull skill required and not learnt but of an d Rom. 8.26 heauenly Schoolemaster That knew the Disciples well and therefore it is their Petition e Luke 11.1 Lord teach vs to pray To say in a word what one Christian Vertue or Dutie is it that askes not skill to the right vse and performance of it take instance in that of Faith How to vphold it when it wauers to restraine it when it degenerates towardes presumption how to turne the eye of it from the Law to the Gospell from Gods Iustice to his Mercie Here sure is the wisdome of beleeuing How many see wee for lacke of this skill if not vtterly mis-carry yet dangerously hazarding their soules to ship-wracke the Presumer thinkes of the rich mercy of God the
g 1. Cor. 12.25 mutuall care each for other so should it be in the Body of Christ Secondly Thou losest not by any good in this kind done to another The comfort and benefit of all these offices is reflected vpon thine owne soule Thirdly If none of these mooue let the example of wicked men sway with thee They compasse Sea and Land to make a Proselyte h Prou. 4.16 Their sleepe departs except they cause some to fall Quodammodo Naturale est vnumquemque velle siue in vitijs siue in virtutibus associare consortem Let not them bee more industrious to gaine to Hell then thou art to winne to Heauen Fourthly Let the excellencie of the worke mooue thee Thou shalt perhaps i Mat. 18.15 gaine a brother k Iam. 5.20 saue a soule for such Pearles who would not striue Fiftly Non est talis illa Paradisi haereditas vt possidentium numero minuatur Obser The next point obseruable is the necessitie of priuate admonitions exhortations c. collected from the particle of illation Necessitie is of two sorts First Praecepti Secondly Medij Necessarie in the first kinde wee call all things that lye on our Conscience by Cods Precept Necessary as meanes are whatsoeuer God hath ordayned as helpes and furtherance to obtayne the ends whereto they are ordayned This vnderstand here The necessitie our many infirmities and imperfections abundantly teach vs in experience First Our inconstancy especially in good courses if there bee not continuall meanes of confirmation There is nothing more variable then mans Nature from good to worse No maruell for goodnesse is all from without hath neyther roote nor nourishment from our Nature MOSES is but a while from the people they l Exod. 32.1 fall backe to Idolatrie PAVL no sooner gone from Galatia but they are turned to another Gospell m Gal. 1.6 I maruell saith hee it is so soone His maruell grew from this hee reputed them gracious relapsing otherwise is not strange in men that are Naturall Secondly A kind of remissenesse and torpor Ancients call it Acedia the best are oft ouer-taken withall except there be continuall excitements It is not a fault peculiar to the Angell of Ephesus to haue n Reuel 2.4 his feruour abated euery of vs admit such declinations a spirit of slumber wee are oft ouer-taken withall that makes vs dull in hearing praying practice all holy duties Wherefore suffer yee the word of exhortation and admonition each from other DAVID o Psal 141.5 prayes for a friendly Reproouer as for a great benefit and IOB despiseth not the aduice of his p Iob 31.13 seruant contending with him Our times are generally in a Lethargie of securitie no man is more troublesome then hee that would keepe vs waking though that saith Austine be the way to cure vs. We thinke our selues able to aduise and exhort our selues we loue not many Masters Are wee acquainted with our owne hearts when we thus speake Alas how cold and euen frozen are our affections often How dissolute our practice How dull our memory How drowzie our Conscience c. wherefore suffer the word of exhortation And to this end further cōsider that what we suffer not our Brethren to quicken in vs by admonition wee occasion the LORD to q Hos 5.15 reuiue by sharper corrections How many afflictions from Gods hand heauie and grieuous doe I perswade my selfe wee might preuent if wee were carefull to minister and admit wholsome admonitions each from other The LORD will not suffer Grace to rust in his Children If admonitions of Brethren be grieuous hee will eyther make thine owne r 2. Sam. 24.10 heart to smite thee and that stroke is grieuous or stirre vp some aduersary ſ 2. Sam. 16.7 8 to reproch and shame thee or else himselfe remember thee with some heauy visitation The mollification of the Precept remaines for that of the persons fals fitter into another Text. As yee doe He seemes to preuent the obiection they might in likelihood make as if this aduice were a kinde of reprochfull exprobration of their neglecting these duties Not so saith the Apostle that yee doe this it is my perswasion and acknowledgement Neuerthelesse let me aduise you to doe euen what yee doe Obser So then to duties most carefully performed there may bee exhortations neyther may wee thinke much to bee admonished to doe euen what wee doe Our Sauiour often cals for audience from his most attentiue Auditory while they are hearing he cryes out t Mat. 13.9 Heare Reasons First We hold it a rule current that howsoeuer gracious gifts cannot be vtterly lost yet gracious practice may bee interrupted euen when it is most necessary it should be continued Ye u Gal. 5.7 did run well saith Paul to the Galatians their course it should seeme was interrupted Secondly In best things nothing is comfortable without perseuerance x Gal. 3.4 Haue yee suffered so manie things in vaine and that is knowne of EZECHIEL If y Ezech. 3.20 a righteous man turne from his righteousnesse all is forgotten And howsoeuer it bee true perseuerance of Gods Children is certaine yet this is as true exhortations to perseuerance are meanes of perseuering Thirdly The Lord requires of his children continuall growth and encrease in holy practice Standing at a stay in good courses is as dangerous as declining yea a step to backe-sliding Therefore said the Apostle Though yee loue one another yet I beseech you z 1. Thess 4.9 that yee increase more and more Vse Let it not therefore seeme strange vnto vs that our Ministers sometimes insisting in the Apostles steps presse vpon vs the duties which by Gods Grace wee alreadie conscionably performe if no other benefit come thereby at least our Apostasie shall be preuented Through ignorance I know it is it comes to passe that our admonitions instructions exhortations are many times censured as accusations of our people and forsooth wee seeme to imply the duties are wholly neglected that wee presse with such instance And if they be points already knowne we thinke the insisting thereon insinuates our ignorance But specially if they bee sinnes we reprooue and they not apparant in the Congregation that is presently interpreted as a matter of slander and no lesse then defamation layd vpon the Parish Shew the danger of Drunkennesse Whoring c. He makes vs they say a companie of such Miscreants There are none such amongst vs. Now vtinam Would God wee might once see our Congregations so farre reformed that the publike practice of such sinnes might be blushed at But suppose it true wee are free from such sinnes In that case thinke not your persons but your Nature accused And that I am sure none can excuse from inclinations to foulest sinnes That speech of Hazael argued little acquaintance with the corruption of Nature a 2. King 8.13 Is thy seruant a Dogge that I should doe this thing Sure
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is
sanctified may haue their pauses yea also their declinatiōs But sure it is true for the ordinary They that are planted in the house of God are fat and flourishing and p Psal 92.13 14. bring foorth more fruit in their Age. Now God be mercifull to this declining Age this slowbacke or rather backe-sliding generation How many gracious Sermons haue we heard the fruit whereof we neuer yet tasted And where is the man amongst many that can say his proceedings are answerable to his time and standing in Grace and thinkes it not well with him that hee holds what he first receiued in knowledge and obedience How many are of the mind to befoole themselues for their ancient zeale and strictnesse in holy practices Yea which a mans heart would bleede to thinke on how many carried away with the errour of the wicked haue fallen from their wonted stedfastnesse Enlarging their Conscience to swallow vp such sins in commō practice the thought whereof they once trembled to admit Seriously and betimes thinke of these things q Reuel 2.5 Remember whence ye are fallen and doe your first workes Iealousie of our gracious estate it is iust ynough that ariseth from our pawsings more that issues from our declinings The man truely sanctified God calles continually out of the power of darkenesse Thirdly To these adde continued carefull vse of meanes that God hath sanctified to worke growth and continuance in Grace Word Sacraments Prayer exemplified in the r Act. 2.42 Conuerts of Ierusalem Dauid c. See also 1. Pet. 2.1 Prou. 8.34 They are dangerous conclusions taken vp by some I hope it is through their ignorance Suppose hearing is good at all times not so necessary after a man hath felt the power of the Word to conuert him such an one by priuate studie may sufficiently further his progresse in sanctitie though publike meanes be neglected A proud and cursed conclusion The ſ Heb. 10.25 26 high-way in the practice of it to Apostasie had these men wisdome without flattery to examine their owne state how sensibly might they perceiue that if they lose not what they had receiued yet they grow not as others that wait at the gates of wisedome They haue cause to be iealous of their soundnesse in sanctitie who are thus indifferently affected to publike Ministery VERS 25. Brethren Pray for vs. THe third particle of the conclusion wherin the Apostle prayes the helpe and comfort of the peoples Prayers In it obserue first Pauls modestie secondly the peoples duetie Pauls modesty in that being so worthy an Apostle so excellently gifted aboue the ordinary yet requires the assistance of the peoples Prayers Where we may notice How men of greatest gifts may yet reape comfort by the Prayers of meanest Saints For which cause is Pauls so often intreaty of that fauour from Gods people See Ephe. 6.19 And if we consider First how impartiall the Lords respect is to all his Saints Secondly how he delights to oblige vs each to other in the body of Christ Thirdly How much hee reioyceth to haue thankes for his blessings returned from many Fourthly what coldnesse may ouertake the greatest when there is feruour in the meanest this will easily appeare First t Psal 145.18 God is rich in mercy to all that call vpon him in sinceritie and truth giues as soone to the meanest as to the greatest u Iam. 1.5 without exprobration It is an opinion arguing too much ignorance of GODS Nature and Loue to thinke Prayers receiue their value from the excellencie of our Gifts The cause of audience is no gift in vs but First the Mercie and Promise of God Secondly The merit and intercession of Christ which equally belong to all the Lords people Neyther may wee thinke the Lord takes pleasure in fluent speech or Rhetoricall ornaments of Prayers Firmenesse of beleeuing feruencie of affection much more please God then all other adiuments and helpes whatsoeuer which may be as great in men otherwise meanly gifted as in those whom in other indowments the Lord hath preferred before many Secondly Besides the Lord delights by all meanes to make vs each beholden to other What Paul speakes of the body Naturall is as true of the Mysticall The head cannot say to the foote x 1. Cor. 12.21 22. I haue no neede of thee Nor the principall members in Christs Body that are as Hands or Eyes to the Church to those that are as low as the feete I haue no need of you So hath God dispensed his gifts in all kindes that euery one hath in some respects his preeminence aboue another Which made Paul say We should euery man thinke another y Philip. 2.3 better then himselfe Non minùs verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or vse another may be a better to vs. One perhaps prayeth in better termes another with more faith to bee heard a third with more sense of wants and ardencie of desire If none of these yet may the Lord of purpose denie that to the Superiour which he grants to the Prayer of the Meaner that by all meanes hee may cherish a louing respect in the greatest towards the meanest of his Saints Thirdly Moreouer It is that the Lord much reioyceth to haue the prayse of his mercie celebrated by the mouthes of many Saints Blessings intended to singulars he will haue begged by many that for the bestowing he may reape thankes from many That made Paul desirous to haue his deliuerance obtained by the Prayers of many That as it is procured by many z 2. Cor. 1.11 so thankes may be returned from many to God the Author of the blessing whilest euen in single blessings bestowed on singular persons many yet may see the louing kindnesse of the Lord in attending to their Prayers Fourthly Finally The greatest of Gods Seruants oft feele remissenesse of their feruour as in other Offices religious so in this of Prayer The Lord withdrawing the liuely vigour of his Grace whether to preuent or chasten Pride or to correct Ingratitude and Licentiousnesse for what cause soeuer The greatest may obserue their deuotions keepe not alwayes the same pitch of feruour sometimes prosperitie distracteth sometimes extremitie of anguish ouer-chargeth affection perhaps as befell Dauid in particulars of grosse sinne we are ouertaken to the grieuance of Gods Spirit of Grace and deprecation in the greatest whereas in the meaner where is more feare and humilitie through conscience of infirmitie they abide in their ancient vigour In which case who sees not how helpfull to the greatest the Prayers of the meanest may be And it giues iust occasion to notice that cursed policy Vse 1 of the Church of Rome whereby as one meanes they grew first to ingrosse the Reuenewes of Kingdomes where they once gate footing It was pretence of daily Prayers to be made in behalfe of their Benefactors And that as they bare people in hand by
this ceremonie of greeting So must euery action euen of common life haue a rellish of holinesse Not Greetings nor those of common courtesie excepted Hence Paul is so carefull to order our ordinary communication apparell and such like outward things u Col. 4.6 Our speech must be gracious our apparell such as x 1. Tim. 2.9 10 becomes those that professe the Gospel Our people haue pent vp holinesse all in Temples Holinesse becomes Gods house There sit they with greatest demurenesse as those y Ezech. 33.31 32. Hypocrites before EZECHIEL Their ordinary speech is spent I would I might say onely in impertinencies and vanitie and not in filthinesse rayling c. are fit for nothing but to z 1. Cor. 15.33 corrupt good manners except also to manifest the a Mat. 12.35 ill treasure of the heart out of whose abundance the mouth speaketh b Ephe. 5.3 Is this seemely for Saints Common courtesies Paul desires to bee seasoned with holinesse Their kisse of loue and peace must truely signifie what it makes shew of that neither trecherie nor crueltie nor lust may insinuate it selfe into such a Symbolum of holy loue VERS 27. I charge you by the Lord that this Epistle be read to all the holy brethren THe fift part of the conclusion conteyning charge for publishing this Epistle to the notice of that whole Church Wherein considerable are first the manner of propounding with adiuration Secondly the matter or substance of the charge that this Epistle bee read Thirdly and that to all the holy Brethren The forme or manner is with adiuration I adiure you The word in common vse signifies one of the two First either to impose an oath as when Abraham adiured his seruant to obey his directions in chusing a wife for his sonne Isaac Secondly or else to charge with denuntiation of Gods vengeance except what is so imposed be performed As when the high Priest adiures our Sauiour to tell whether he were that Christ In which kind adiurations we finde none in vse of Gods seruants saue when some duety of weight is charged vpon the adiured Thus it is here vsed and occasions vs to notice of how great necessitie and vse to Gods people is the reading of Scriptures in the Congregation Such that Paul adiures to performance of it If any would limit it to this Epistle onely because so run the termes Let him know First that all Scriptures haue the same Author are of same vse to the Church of God Secondly that like charge is giuen elsewhere c Col. 4.16 for other Scriptures Thirdly It is probably thought this was the first Scripture of the New Testament excepting onely that briefe Epistle sent from d Act. 15.32 the Councill at Ierusalem It may be for this the charge is specially giuen that the Churches might know they were to receiue with like faith and reuerence the Scriptures of the New as of the Old Testament The conclusion we shal easily make good for the generall Cōsidering First the vse of the Church in al ages e Nehe. 8.8 To Iewish Church NEHEMIAH giues testimony for his time we make no questiō but after-times cōtinued it Iosephus against APPION In vnaquaque Septimanâ ad legē audiēdā cōueniunt vniuersi Euery weeke they all come together to heare the Law The fruit of it he addes that they could as easily render it as their names Nostrorū quilibet de legibus interrogatus faciliùs quà m nomen suum recitat Compare Act. 15.21 To after-times Stories giue witnes Socrates of the Church at Alexandria Once or twice a weeke the Scriptures are read in the assembly interpreted by the teachers So necessary they thought it that at length they ordained an order of Readers who had to that function their solemne Consecration So was Iulian after the Apostata ordained a reader in the Church at Nicomedia Secondly no maruell the first vse and secondly power of it being so great and behoofefull to the Church of God First f Phil. 1.10 For discerning things that differ and triall of Doctrines taught by the Teachers to which end Esay calls to the Law and Testimony Beraeans practised it not without commendation Secondly the peoples better acquaintance with the letter of Scripture language of the holy Ghost Which how much auaile brings it to vnderstanding of what is deliuered by their Teachers Wheras by their carelesse attendance to publike and priuate reading the most vsuall termes of Scripture wherein the mystery of saluation is deliuered are vnto them as the termes of some strange and forraigne language Secondly the power of it is exceeding great First to worke knowledge a comfortable measure whereof may be by reading attained so hath God in things necessary demitted himselfe to the g Prou. 18.9 capacity of the meanest Secondly To confirme faith when thereby we see the Doctrine of the Teacher h Act. 17.11 approued by Scripture Thirdly yea often hath it prooued a strong preparatiue to sauing faith and conuersion as to Austine was the obeying of that voyce from heauen Tolle lege To Iunius the reading of S. Iohns Gospell Fourthly A maruellous power it hath to excite quicken Grace quelled in the heart as in Iosiah the reading of the Law i 2. King 22.20 what remorce and compunction wrought it And of his Epistle Paul testifies it thus wrought in Corinthians k 2. Cor. 7.8 9. Godly sorrow to repentance Of such necessity and auaile to Gods people is the naked reading of Scriptures in the Congregation And it instructs vs to beware how in our Iudgement or practice we vilifie this so holy and wholsome an Ordinance of God It is as much Gods Ordniance that Scriptures bee read as that they be interpreted and applyed to the people The policie of Satan would here be noticed Gladly hee would make vs all prophane Anabaptists to contemne all Gods Ordinances Thereof when hee sees vs scrupulous some one he permits to admire that the rest may be despicable in our eyes Prayer amongst Romanists wee see halfe idolized Preaching too prophanely scoffed at In our people reuerence of the Sacrament no lesse then superstitious of other Ordinances prophanest contempt Reading there are that most magnifie There are of another straine desirous to turne our whole Lyturgie after the French Scomme into a meere preach Know we not these all are holy Ordinances of God necessarie vsefull powerfull to their ends assigned of them all may wee not say as Paul of superiour Powers They m Rom. 13.1 2. are ordayned of God and they that contemne shall receiue their condemnation who except preiudice or vnpreparednesse haue fore-stalled his profit hath not felt Gods Spirit by reading to enlighten admonish excite mortifie c or can thinke God hath in vaine with such adiuration inioyned it to those that are Guides of the Congregations I say as our Sauiour of the Commandements n Mat. 5.19 Who so contemnes the least
there a Tenth that should returne Maruell not at it the proper end of the ordinance is that thereby sinners should be conuerted vnto God and hereto we are sent Ioh. 15.16 What Christ speaks to Peter and Andrew is true of all in their measure they d Matt. 4.19 are made Fishers of men Besides the promise is made of his presence and Spirits assistance to worke with vs in the faithfull discharge of our Ministerie e Matt. 28.20 he is with vs to the end of the world not onely by his power and prouidence to protect vs but by his Spirit and Grace to giue life to our Ministerie Vse It serues to animate and encourage all Gods Ministers that haue any comfortable assurance of Gods sending them to the worke without doubt of successe to giue themselues with instance to their Vocation and Calling As for many other reasons enough to encourage the most negligent and timerous so especially for this that they are assured their labour shall not be altogether vaine in the Lord. What may incite vs if this will not that GOD hath assured vs we shall saue the soules of his people f Pro. 11.30 he that winneth soules is wise yea glorious in the sight of God What if it be our lot to preach the Gospell euen where the Name of Iesus was neuer heard of what if it be a people neuer so deeply drowned in Idolatrie and profanenesse our Ministerie shall not be in vaine And see how many Arguments of encouragement the LORD hath giuen vs. First that our seruice shall be accepted whatsoeuer the g 2. Cor. 2.15 issues be though perhaps it be true of vs as of our Sauiour We h Luk. 2.34 are sent as well for the fall as for the rising of many in Israel Secondly not accepted onely but plentifully i Isai 49.4 Bernard rewarded Lest any say if the issues be answerable Bernard saith well wee haue our recompence secundum laborem not secundum prouentum Secondly it shewes to what cause we may impute the deadnesse of many mens Ministerie in the Church of God though I may not be peremptorie yet this I thinke is true out of the grounds forelaid barrennesse of our Ministerie is a probable signe at least either of our not sending to the worke or of our not walking with a right foote to the Gospell Quest Condemne we then all of bad entrance or vnfaithfulnesse whose paynes are fruitlesse Answ First the fruit of our Ministerie is not all of one sort there are some that lay the foundation k 1. Cor. 3.6.10 others that build thereupon some that plant others that water I thinke I may boldly say they are either not sent or else vnfaithful in their Calling whose Ministerie is not in one of these kinds effectuall Secondly the fruit of our Ministerie is not alwayes manifest there may be fruit that is not presently discerned saith ELIAS l 1. Kin. 19.10 18. I only am left yet was there a greater remnant 7000. Ioh. 12. It is noted that amongst the m Ioh. 12.42 Rulers there were some that beleeued in Christ who yet being but Nouices durst not confesse him In Iezabels houshold was a faithfull n 2. King 1.14 Obadiah thinke you he had scaped with his life had hee beene so knowne to Iezabel Lastly if yet no fruit yet sooner or later it shewes it selfe God will not alwayes be wanting to the labours of his seruants faithfully and sincerely performed VERS 2. But euen after that we had suffered before and were shamefully entreated as yee know at Philippi wee were bold in our God to speake vnto you the Gospell of God with much contention FOllow now the helping causes or meanes to the efficacie of Pauls Ministerie where first occurres his boldnesse in deliuering Gods Truth to the people amplifyed First by the measure of it intimated in mentioning the hindering causes thereof his afflictions Secondly by the Fountayne whence it issued We were bold through our Lord. Obser Hence then let vs note it as one necessarie propertie of a Minister desiring to haue his Ministerie fruitfull that is boldnesse in deliuering Gods Truth to his people the nature of it thus conceiue out of the Etymon of the Word First when a man speaks al the Lord commands him to speake As PAVL kept backe o Act. 20.27 nothing of Gods counsell Secondly when with libertie and freedome of speech hee vtters his message without feare of mens faces see it enioyned and after a sort explayned p Jer. 5.7 8. Goe to all that I send thee vnto speake all that I command thee be not afraid of their faces Prayed for with instance by Apostles Act. 4.29 enioyned to be remembred by the people in their prayer for the Apostle and a reason there giuen that hee might speake q Ephes 6.19 as he ought to speake as if hee had thought the timorous deliuerie of the Word of God beseemed neither the Messenger nor the Maiestie of the message Examples see in Elias and him that came after him in the Spirit and power of ELIAS Hereto wee all whom God hath put in trust with the Vse 1 Ministerie are to be encouraged that no feare or other by-respect make vs suppresse any part of Gods Truth expedient for the people to know Reasons are many First it is that that procures vs authoritie in the consciences of the people I know not how things timorously deliuered though neuer so truely lacke their life in the Hearers hearts whiles they beginne to thinke our selues suspect the Truth of what we deliuer Secondly it is no small encouragement to meditate that the Lord is with vs to defend vs and that preuayled so farre with Ieremie that though his resolution was to r Ier. 20.9 11. speake no more in the Name of the Lord yet when hee considered the Lords presence with him he could not but prophecie Thirdly that Argument me thinks is piercing Å¿ Ier. 1.17 lest the Lord destroy vs. Helps to procure it First assurance of our Calling from God It brings with it how many Arguments of Confidence First assurance of protection Secondly Conscience it selfe suggests necessitie of boldnesse Thirdly puts to silence all those idle debates and consultations with flesh and bloud Secondly assured warrantie of what we teach whether to enforme iudgement or to rectifie affections therefore Paul wills to build all exhortations reproofs c. t 2. Tim. 4.2 vpon doctrine that wee may be able to demonstrate what we reprooue to be a sinne what we perswade vnto to be a duetie Thirdly a cleere Conscience before God and men This makes u Pro. 28.1 bold as Lyons and nothing more deiects the spirits then guilt of sinne Fourthly x Act. 4.29 prayer to God to abate that timorousnesse naturall that in best duties shewes it selfe Secondly The people hence learne as not to forget their Ministers in Prayer to GOD for this grace to bee doubled vpon